Comparison Of Sports In Amazonian Peru And Toward Vernacular Democracy In Peruvian Urarina

The articles, “State of play: The political ontology of sport in Amazonian Peru” by Harry Walter (2013) and “Toward vernacular democracy: Moral society and post-postcolonial transformation in rural Orissa, India” by Akio Tanabe (2007), examine the communities that are undergoing a cultural transformative period. In one hand, in Peruvian Urarina, the state uses soccer as an agency to transforms the traditional sentiment of autonomy and individualist pride into a strong sentiment of nationalistic unity. On the other hand, in postcolonial Orissa, India, the transition from a corrupted local leader toward a vernacular democracy has created more institutional equality, in terms of distributing state resources and faction representation. The move

In order to better understand their transformation, as well as their ideas of local modernity, it is lethal to recall that colonialism stablished a group as the social dominate and forced cultural change (Troop, Lecture, 10/03/15). Urarina and Orissa lived under colonial oppression for a large period of time stablishing ethnicity boundaries. Colonial authorities completely excluded indigenous communities form decision making, according to Paul Stoller colonial oppression forced colonized individuals into a liminal emotional state. The extreme authority of colonial authority forced individuals to be humble and submissive, also due to their lack of power they had no option but to adjust and learn how to coexist with the oppressors (2009:80-81). In regards to Urarina, colonialism created a great division between the mestizo and the indigenous communities. The exclusion Urarina from decision making continued after the independence of Peru in 1974 since the Law of Native Communities passed without taking in consideration the culture of Urarina. The Law of Native Communities: “required Peru’s indigenous inhabitants to register with the state to gain political recognition and official title to lands, thereafter to be held communally” (2013:385). In regards to the distribution of land, this law ignored Urarina culture of individuality and it distributed the land in a communal ownership matter. Also, the Law of Native Communities was draft without consulting or taking in consideration the needs of Urarina. In a similar matter, in Orrisa, “one may also blame the advent of modernity—ka.li juga, represented by self-centered politics—as the cause of corruption” (2007:560). This point of view suggests that corruption came with the modernity brought by the colonial powers. In terms of Orrisa, they thrive to seek