Cited by 2Indigenous Studies in Latin AmericaIndigenous Cultures and HistoryMigration, Education, Indigenous Social Dynamics

The DOI matches its Crossref record; none of the 8 sources its claims cite is checked for support yet.

Los épera siapidara en ecuador. Proceso de visibilización

Open access
Carrasco A, Eulalia·2017·Antropología Cuadernos de investigación

Abstract

El presente artículo tiene como finalidad, presentar al pueblo épera siapidara de Ecuador, en el proceso de “visibilización” (Carrasco, 2010: 5) y fortalecimiento de su identidad, a través fundamentalmente del acceso al territorio y de la revalorización de su espiritualidad expresada en las relaciones comunitarias, en la relación con la tierra y en los rituales ancestrales, con una red de solidaridad de aliados y amigos que apoyan este caminar. A fines de la década de los 90, se empezó a escuchar el nombre de un pueblo indígena, desconocido en el ámbito nacional, hasta entonces: Los épera. en la conaie no tenían mayor información, sólo sabían que estaba localizado en la provincia de esmeraldas en una situación de extrema vulnerabilidad. En esmeraldas en la dirección de educación bilingüe, el funcionario encargado me informó que el profesor chachi del barrio Cayapa en Borbón tiene alumnos épera, no hay ningún registro de su lengua, no tienen territorio, están en tres o cuatro casas de un barrio de Borbón. El subdirector de prodepine, Ing. Samuel Añapa conocía que había algunas familias dispersas al norte de la provincia de Esmeraldas. Los miembros del vicariato de Esmeraldas, de la zona norte, en asamblea pastoral de octubre de 1999, no conocían tampoco la existencia del pueblo épera, aunque habían oído hablar de los “cholos colombianos”.

Overview

AI snapshot

Written from the paper’s full text.

TL;DR

This article synthesizes Eulalia Carrasco’s book on the Épera Siapidara in Ecuador, tracing their movement from invisibility to visibility through traditional authority, cosmology, organization, territory, education, and health. It documents milestones such as the 2001 legalization of ONAEE, the acquisition of 347 hectares, and cultural revitalization efforts.

Key findings

  • In Colombia, the Éperara Siapidara are distributed across 32 communities with a population of 7,000; in Esmeraldas, 1999 data identified 13 settlements, 54 families, and 294 members, mostly from Colombia’s Cauca department and the Infi, Micay, and Saija rivers.
  • Traditional authorities—the Jaipana, Tachi Nawe, and tonguera/pildesera—are presented as central to Épera social cohesion, healing, and identity, though their roles have diminished with dispersal, cabildos, and centralized political organization.
  • Land and organization milestones include ONAEE’s legalization by ministerial accord No. 001069 on 12 September 2001; acquisition of 347 hectares with a donation of one million Belgian francs; allocation of 3.5 hectares per nuclear family, 1 hectare for single youth over 15, and 70.05 communal hectares; and a PRODEPINE productive project of $42,000 approved in May 2002 for coconut and plantain.
  • Education and health figures include 30% illiteracy among Épera over 8 years old in 1999, 95% adult illiteracy, only two bachilleres and one youth in 5th-year secondary; the school “Eperârâ Sia Pidârâde” was a 16 x 6.5 m prefabricated structure donated by the Vicariato, with distance primary education beginning in May 2004.

Methods

  • The article is explicitly a synthesis of the author’s book *Los Epera Siapidara en Ecuador. De la invisibilidad a la visibilidad* (2010).
  • It draws on oral testimonies (e.g., Lina Quiroz 2001; Belarmino Chiripúa 2003; Teófilo Quintero and Edilma Chiripúa 2003) and secondary sources (e.g., Otero 1952; Barrett 1994; ACIESNA-ACIESCA-OZBESCAC 1997; Orozco Álvarez and Prado Paredes 1999).
  • No formal sampling, survey, or statistical analysis is described; the account is ethnographic, historical, and process-oriented.

Limitations

  • The paper states a space limitation: it presents only one myth, the Buro-Poto (Gemelos) myth, out of the Épera’s important myths.
  • Evident from the text: no explicit methods, sampling, or systematic data-collection procedures are described, and the account relies on oral testimonies and secondary sources with dates concentrated up to 2011.
  • Evident from the text: some quantitative figures are inconsistent or unexplained (e.g., 30% illiteracy among those over 8 vs. 95% adult illiteracy), and the synthesis of the author’s own book may limit independent verification.

Model-written summary. Check it against the paper before relying on it.

Integrity signals

Registry

Crossref · 10.26807/ant.v0i11.96

Cites

Statistics

Nothing to recompute.

Figures

Image 1
CC-BY-SA · From the PDF
Image 2
CC-BY-SA · From the PDF
Image 3
CC-BY-SA · From the PDF
Image 4
CC-BY-SA · From the PDF

Verification

Claims the paper makes

30 No basis given · 23 Own interpretation · 16 Own result · 8 Sources not found · 2 Not checked yet

  • Probably not a substantial claim. 42
  • It may state two separate claims as one. 55
  • The quote only partly states this claim. 1
67 of 67
  • The paper relies on this without support.

    The presence of Éperara Siapidara intensified in Esmeraldas because armed groups in Colombia threatened the lives of families of this people.

    “La presencia de los Éperara Siapidara, conocidos como “cholos colombianos” se intensificó en Esmeraldas, por la violencia que grupos armados en Colombia amenazaban la vida de las familias de este pueblo.”
  • The paper relies on this without support.

    Sedentary settlements in Esmeraldas occurred in the 1960s along the rivers Cayapas, Onzole, Santiago, Bogotá.

    “Los asentamientos sedentarios en Esmeraldas se dan en la década de los 60 a lo largo de los ríos Cayapas , Onzole, Santiago, Bogotá.”
  • The paper relies on this without support.

    In stages of procured or imposed invisibilization, peoples have characters or rituals loaded with symbolism that give coherence and maintain the social identity fabric.

    “En las etapas de invisibilización procurada o impuesta, los pueblos tienen personajes o rituales cargados de simbolismo que dan coherencia y mantienen el tejido social identitario de los pueblos.”
3 of 3

Self-check

Percentages, sums and reported differences re-computed from the paper’s own numbers.

Each contradiction between two passages listed here was confirmed by an independent check.

1 of 1

Citations

Cites

Still being checked.

Part of this paper’s reference list could not be split into single entries.

Research works printed but not linked: 3

  1. Gómez R., Jorge (Ed.) 2005. Rescate de la lengua Siapedee en Ecuador, Copia, Borrador de Trabajo.
  2. Orozco A., Marisol y Prado P., Nelly. 1999. La escritura y lo sagrado entre los Épera Sia Pidara, En: Aguirre L., Daniel (Coomp.) Culturas, lenguas, educación, Bogotá, Fondo de Publicaciones Universidad del Atlántico. pp. 165-170.
  3. Otero, Jesús. 1952. Etnología caucana, los indios cholos. Popayán. Ed. Universidad del Cauca. pp. 107-144.

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Metadata

Authors
Carrasco A, E.
Venue
Antropología Cuadernos de investigación
Published
2017-08-01
Issue
11
Pages
79
ISSN
  • 1390-4256 (ISSN-L)
  • 2631-2506
OpenAlex
W2786455107
Cited by
1
References
0
Citations by year
2026: 1
FWCI
0.00
Type
journal article
Language
es
Open access
Licence
cc-by-sa
Locations
  • Antropología Cuadernos de investigación (publishedVersion, cc-by-sa)
  • Dialnet (Universidad de la Rioja) (submittedVersion)
  • DOAJ (DOAJ: Directory of Open Access Journals) (submittedVersion)
Topics
  • Social Sciences › Cultural Studies › Indigenous Studies in Latin America
  • Social Sciences › Anthropology › Indigenous Cultures and History
  • Social Sciences › Cultural Studies › Migration, Education, Indigenous Social Dynamics
Keywords
indigenous peoples, ethnic visibility, ethnic identity, access to territory, indigenous spirituality, ancestral rites, Indigenous language revitalization, Esmeraldas province, indigenous vulnerability

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