By Melania Calestani
This quantity is a distinct contribution to the exploration of a brand new point of view within the learn of future health, which attempts to beat the quantification bias by way of developing an account of ‘the stable existence’ in a selected position. instead of numbers, this study makes a speciality of neighborhood narratives, emphasising the pressing have to contain a much broader variety of methodological ways while attractive with health and wellbeing.
The quantity demonstrates in the course of the Bolivian case research the price of qualitative learn for wellbeing and fitness reports. It exhibits the capability to combine major quantitative info with qualitative results, reminiscent of these rising via ethnography. it really is geared toward teachers, researchers and scholars in well-being/quality of existence experiences, in addition to audiences within the non-profit, governmental and coverage within the non-profit, governmental and coverage sectors. The ebook offers new views achieve larger symptoms of healthiness and quality-of-life.
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Extra info for An Anthropological Journey into Well-Being: Insights from Bolivia
La Paz: PIEB. Harris, O. (1980). The Power of Signs: Gender, Culture and the Wild in the Bolivian Andes. MacComack, C. and Strathern, M. (eds). Cambridge: Cambridge University Press, pp. 70-94. Harris, O. (2000). To make the earth bear fruit: essays on fertility, work and gender in highland Bolivia. London: Institute of Latin America Studies. Harris, O. (2007) ‘What makes people work? In R. Astuti, J. Parry& C. ), Questions of anthropology. London school of economics monographs on social anthropology (76).
Carnival was not only a moment of celebration of the first fruits of the harvest, but it was also an occasion to mock ‘the white man’ or, more specifically, the Master of the hacienda, the Spanish, the aristocrat, the upper classes, in a similar manner to European Carnival traditions. Today the Carnival dancing tradition of ch’uta continues in the city as well as in the rural area. In Amachuma, for example, the celebration is used as a moment of community reunion where all the political, economic, social, gender relations are recreated and reassured as well as the relationship with the Pachamama (Mother Earth).
He wears the lluch’u (native woollen cap), a shirt, but also a tie and suit that represents the white man. Although the ch’uta dancer is the typical paceño (from La Paz) of Indian origin, his costume and his falsetto voice suggest that the ‘Indian’ is mocking ‘the white man’ through the dance. However, while in the city the ch’uta represents an Indian of rural origin raised in the city, the dance of ch’uta is also performed in the rural areas, where dancers dress in the same way and stand for the pongos of the land estate.
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