2 Adine Gavazzi and Anna Siri

sets the base for a dialogue among communities fostering a new methodology really
effective in the field.

“The more the peacock eats poison, the more its feathers become luminous”
Drubtchok Gualwa Samdrup

INTRODUCTION

The speed of transformation induced by the sprawl of globalized media networks

confronts educators, researches, and holders of valuable heritage knowledge with three
central challenges for the XXI century: What counts as meaningful knowledge and who
decides? How is critical thinking transmitted? And what role does the past play in the
omniscient present and how will it live on and be passed on to generations to come? These
questions affect how learning is addressed and where learning takes place. Given the
overabundance of information, how does critical thinking surface from the ocean of macro
data and steer humans forward? These questions emerge in a context where Western
historical cultures blend and clash simultaneously with other paradigms, world views and
cosmovisions. For example, when it comes to intercultural transmission of values and
information challenging the idea of education of in globalized territories, different societies
coexist, and their material and immaterial Heritage plays a central role.
This scholarship explores the material and immaterial heritage of Indigenous
communities. This knowledge plays a central role when it comes to intercultural
transmission of values and information that challenges the role of education in a globalized
world. Bridging gaps and finding common ground are traditional practices of intercultural
communication in alignment with many forest cultures, ancestrally accustomed to transfer
information across various cultural paradigms. This complex knowledges and orientation
towards listening, understanding power relations and finding common ground for the
benefit of the collective can inform contemporary education interested in researching good
practices oriented towards the development of critical thinking. These approaches lead to
finding creative pedagogical solutions by engaging in critical discussions that attend to
issues of difference, power, and are inclusive with respect to learning. These approaches
promote the acceptance of differing worldviews, which as good pedagogical stance leads
to positive and equitable educational outcomes. This is because power derived from a
single source distorts the truth, which leads to control, manipulation, and the creation of a
 Power or Truth? 3

major narrative which promotes a convincing story telling motif. Truth has scarce power
to be popular per se because it relates to knowledge and transmission in an independent
and unpopular way. On the contrary, the values of wellbeing and good health are at the
core of the educational process of indigenous communities. In Peru, the Muchik of
Chaparrí and the Asháninka of Mayantuyacu experience as a community traditional and
western medicine as an intertwined concept. The idea of truth is embedded in the landscape
and its ancestral knowledge sets the base for a dialogue among communities fostering a
new bicognitive methodology which proves effectiveness in the field. These practices
identify and are in alignment with Sustainable Development.
In particular the ancestry of Indigenous communities becomes a significant reference
to identify collective resources and define coherent objectives, while adapting to
continuous changes in their society. Bridging gaps and finding common grounds are
traditional practices in the way many different cultures communicate to one another,
especially when they share the same territory. Everywhere on the planet non-urban and
non-rural communities - that is forest cultures - are ancestrally accustomed to store, move,
and transmit information across various cultural paradigms and geographies. This
flexibility generates common ground among different geographies, ethnic groups, and
environmental diversity and ultimately promotes the growth of a society permeable to
plurality and resilient to change. Remotti (2002) and Guerci (2007), noted the idea of
epigenetic factors in evolution changed from the traditional anthropologic approach to an
anthropopoiesis, where the social and cultural practices contribute to the definition of what
is means to be human, whole and complex.
Notions of humanity might be of interest to contemporary western education
perspectives that are in constant of best practices oriented towards the development of
critical thinking, and ways to improve educational outcomes. Solutions and designs about,
but at the core there is a need to recognize students as whole but complex human beings.
This is an important factor in the process of connecting and learning. Otherwise systems
collapse under the inability to forge authentic ways to identify knowledge that is useful to
the teaching and learning enterprise and how to find and transmit it. By exploring two cases
in the Andes and in the Amazon, we aim to shed new light on indigenous traditions
confronting globalized aspects of Western culture in the field of medicine and health and
their responses which highlight effective knowledge transmission strategies which might
be promising for Western minded educator who struggle to connect across difference.

Western and Ancestral Knowledge

The idea of knowledge transmission is embedded in what makes primates human.

Storing information outside of bodies, building unique examples of tangible and intangible
4 Adine Gavazzi and Anna Siri

Heritage are typical cultural features generating long lasting identities and a credible
storytelling. The ability to transmit a convincing narrative to which individuals,
communities, and even entire species can relate to, is a key factor in human evolution and
has allowed the progressively accelerated storage and exchange of information
everywhere; that is until hierarchical complex societies took control over such information.
In the Western world this emergence transforms knowledge acquisition and transmission
towards anthropocentric societies, where power becomes the ultimate goal to acquire
knowledge. When individualism overpasses collective awareness and identity, a better
understanding of reality is transformed into the opportunity to control society. However,
power coming from a single or individual source distorts the truth, because it delivers only
one convincing storytelling for everybody, as noted by Sium and Ritskes, (2013).
On the other hand, the authentic research of truth – which animates the accumulation
of knowledge – has scarce power to be popular per se, because it relates to knowledge and
transmission in an independent and unpopular way. Knowledge as truth searching tool –
implies a usefulness not necessarily recognized by the controlling authorities (Kiefer,
2006). In time, Western ways of looking for the truth become individualized. In the
globalized scenario sometimes, they do not reach the mainstream storytelling nor gain the
necessary media exposure to challenge them.
The worldview of traditional societies springs from a different perspective. For
example, forest, desert, and mountain people – neither urban nor rural – do not see nature
as detached from the rest of the biosphere. To the contrary, they conceive a complex biotic
network in which they partake. Their storytelling is the one generated by natural forces and
is translated into analytical deductions and social actions in the territory. Among other
activities, the values of well-being and good health are at the core of the educational process
of indigenous communities. Often scaled as a fractal version of the harmonic rules of the
cosmos, the norms of the natural landscape reflect and connect the organization of human
communities (Gavazzi, 2010). Knowledge is therefore a derived set of the common
understanding of reality, a cloud of concepts ritually transmitted and cyclically evolving
from one generation to the next. Truth searching among indigenous cultures becomes a
conscious and profound interaction with a greater environment, with results comparable to
what westers would call analytical deductions.
Mundy and Lloyd-Laney (1992) analyzed the effectiveness of indigenous
communication with the environment, which takes into consideration plants, animals, and
humans. Re and Ventura (2015) also stress the idea of a coalescence of consciousness
which goes far beyond the limits of the lucid awareness of the present. Knowledge
therefore is more the result of a collective experience than the quest of a single as it requires
the togetherness of more than one state of consciousness. On one side stands the objectivity
of a scientific methodology, on the other the simultaneous presence of an ancestral
knowledge, which requires depth, a cyclical notion of time, and more than one state of
mind to be assessed.
 Power or Truth? 5

Ethnomedicine and Forest Thinking

Indigenous communication in the Andes and the Amazon is based on intercultural

exchanges of resources that stretch from biocorredors and ethnocorredors crossing the
macro regions of the coastal desert, the cold highlands and the cloud forest. Interculturality
stems first of all from a geographical need: one single community may inhabit up to five
different eco-zones, with different geomorphology, landscape, plant, and animal
populations and various human traditions (Pulgar Vidal, 1987). The result of this vertical
archipelago (Murra 1980) inhibits on the formation of public spaces that lead to
conventional markets and it enhances the continuous movement between sections of the
valley, with a subsequent development of good practices of indigenous intercultural
exchanges. In this unbroken movement the landscape is alive. Plants think, animals talk,
mountains decide, and all interact with the actions of human communities. Instead of
growing into a progressively anthropocentric structure, forest societies evolve towards a
cosmocentric worldview. Humans see, understand, and rule a fraction of the whole biotic
network. They inhabit only their visible space, a tiny fractal of the greater web of the
woods. The human language, comprehension, and impact on the entire system is therefore
only one of the many coexisting communication systems under a greater umbrella. The
ability to maintain a balance in this complex and lively interaction is called health. The
philosophy of vegetal life presented by Marder (2013) shows an animated landscape where
not only vegetal communities share the ability to think, but also plants the use of common
resources and design their natural context. Thus, in order to maintain healthy social and
cultural sustainable development is to attend to the connection of ancestral knowledge and
the way that ethnomedical knowledge is transmitted. The transmission of ethnomedical
Knowledge is to secure health and improve social and cultural sustainable development,
profoundly and ancestrally connected to the way forest people think and plan their use of
the territory. This is due to the fact that meaningful knowledge survives and is passed
within the uninterrupted of biological cycles rebuilding shapes, structures, and landscape
information. The reading and understanding of this source becomes the critical thinking
necessary to adapt and steer humans forward in life. The past become alive in the process
of rebuilding structures, regrowing landscapes, and specifically in the actions of healing.
Forest cultures conceive themselves as a byproduct of the forest itself. The medical power
entailed by the medical plants and the ability to regenerate diversifies biologically forests
to a higher level, compared to any other ecosystem and living context. The density of social
interactions is greater and healthier in a tropical forest than in any metropolitan area by
orders of magnitude (Hawley, 2012; Du et. al., 2017) and the network exhibits a healing
property per se (Miyawaki, 2007). The circuits of ants in the movement of macro supplies
for their settlements exceed by far the most complex highway road networks; the structures
of mineral nutriment market among roots managed by fungi exhibit more actions than all
6 Adine Gavazzi and Anna Siri

operations of human stock exchanges together; the territorial maps of pollinating insects
surpass by colors, width, and lines any urban subway. The observation of the multiplicity
of layers of planned activity in one single square meter of a tropical forest shows many
more environmental, biochemical, and physical parameters than any western city master
plan. Such complexity, however, is comprehensible solely to its inhabitants: the network
perpetuates itself through the repetition and adaptation of functional and logical sequences.
In other words, it tells a credible story. Forest people recognize it and learn its rules to
generate order in their own communities. What happens when such a powerful knowledge
base is not appreciated, understood, or recognized? This approach to transmitting
knowledge explains why and how the unique combination of geomorphology, climate,
waters, biotic network, tangible, and intangible heritage in a specific site shows the ability
to restore health. Forest thinking is all about translating the storytelling of nature and using
its tools to evolve within its living system.

Sustainable Development Goals (SDG): Chaparrí and Mayantuyacu, Peru

A way to transmit valuable environmental and medical knowledge through generations

is shown by the successful practices of two different cultural traditions in the Andes and
Amazon of Peru. The case of a Muchik community of Chaparrí in the Lambayeque region
and the one of an Ashaninka medical center at Mayantuyacu, in the Pucallpa area. Both
these experiences in their specific contexts demonstrate how ancestral approaches to
landscape and its resources generate a healing process integrating the natural and cultural
heritage into a growing set of resources. Moreover, they offer examples applicable in other
geographic or cultural realities, where an ancestral memory is still traceable.
One key to success in this process, as Linares (2017) notes, is the revitalization and
purpose that bilingual teaching brings back by acknowledging the multiplicity of languages
and through bilingual teaching at school. Indigenous knowledge, however, goes far beyond
the linguistic borders, especially in the field of health. Muchik culture, for example, dates
back to 800 B.C. and its presence becomes evident in healing practices, landscape
management and architecture. Ashaninka medicine on its side needs the environment of
the forest and knowledge of plants and to become effective. Also, the socio-context such
as the food, the landscape, and any social interaction within that context activate an
indigenous way of inhabiting the environment. More than bilinguism, bicognitivism is
what safeguards the integrity and the authenticity of an Indigenous Heritage. Thus, a bi-
cognitive approach to science (Narby, 2005) means delivering western results testing
ancestral notions. A western methodology is able to generate experimental results of
hypothesis based on ancestral knowledge. Indigenous classification of soils, for instance,
has proven to be more accurate than western research (Sandor & Furbee, 1996) and
 Power or Truth? 7

constitutes today a more comprehensive model (Tindall, Appffel-Marglin, & Shearer,

2017). The same principles apply also to organization of ecological zones, landscape bio
indicators, sustainable development, or environmental planning. Already implemented by
the UNESCO Chair of Genova as Technomorphology in World Heritage Sites of Machu
Picchu and Abiseo, (Gavazzi, 2015; 2018), the methodology maps ancestral landscapes,
urban planning, architecture and healing spaces, restoring the meaning of the organization
of space in archeologic as well as ethnographic contexts.
Since 2018 the Chair works in the Lambayeque area of the dry woods on safeguarding
the transition of forests, their geomorphology and resources, identifying the group of
elements whose combination of ecosystems and harmonic cultural expressions. The
presence of a community related to indigenous medical cultures of Muchik origin allows
to identify an essential continuity between the ancestral resources of the place, the history
of the landscape and the current management of its resources. The Chair works with
landscapes, architectures and healing spaces and with medicinal plants the traditions of
healing from the past and the present and advises the community in this part of their work.
The research is concentrated around the safeguarding of nature, culture society, and
economy developed around a sacred and ancestral landscape and its relation with the social
and cultural resources of the Muchick community Santa Catalina de Chongoyape in the
Natural Reserve of Chaparrí, on a 34.412 ha area comprising the basin of the Chancay river
(Plenge & Williams 2005; Hayashida, 2006). The valley is known for the historical
presence of ethnomedical tradition dating back to the Moche era and still active in arguably
one of the richest medicinal plant markets ever recorded (Bussmann et al., 2007).
In particular, the work focuses on: Safeguarding, study and dissemination of the biotic
network of a dry forest and its wild structure; Research on endemism, collection, planting
and production of medicinal plants; Registration of the mythography of an ancestral sacred
landscape; Record of tradition of teachers of traditional medicine Muchik; Advisory on the
recognition and value of a cultural, archaeological and ethnographic route; Consultancy in
the construction of a ceremonial architecture the Muchík To bring back the tipological
characters of ceremonial architecture based on an archaeological model (Gavazzi, 2012);
Advisory in the edition of the Guide of the natural and cultural routes; Training of guides
and facilitation for the development of ecotourism; and Recognition and support in the
implementation of Sustainable Development Goals 3, 4, 8 and 15.
The combination of geomorphology, life forms, pre-Hispanic memory and
contemporary recovery has generated in time an environmental, cultural, economic and
social model that is recognizable in four sustainable development goals of the UN Agenda
2030: 3) health and well-being; 4) Education Quality; 8) decent work and economic
growth; and 15) life of terrestrial ecosystems. The work focuses on the study and
dissemination of the biotic network and its wild structure of Bio A corridor through the
cure of the endemisms of medicinal plants and the registration of the mythography of the
landscape, the spaces of healing and the tradition of their master healers.
8 Adine Gavazzi and Anna Siri

In the regeneration of a tangible context in Chaparri, the notion of forest as a healing

intangible heritage is in close contact with the vast tradition of ethnomedicine in the region,
which connects agroforestry activity with a relevant urban medical market of harvested and
cultivated plants, as well as with remedies. The community and the traditional healers
become guardians of the knowledge of the forests and their curative properties, maintaining
an ancestral vision integrated of the landscape. The project aims to safeguard and promote
indigenous and traditional medicine as a good practice for a healthy society. The local
scientific research developed in a model project of this entity, has the opportunity with the
SDG of UNESCO to develop local capacities and to generate decentralized quality
education. In the long term, Chaparri offers the opportunity to contribute to form regional
researchers, in order to strengthen the links between indigenous communities, their
archaeological heritage and their leading role in the safeguarding and transmission of the
indigenous past.
At the asháninka medical center Mayantuyacu (Gavazzi, 2010), the methodology of
the bicognitive research demonstrates or highlights the indigenous idea of Truth as
embedded in the landscape and its ancestral knowledge which sets the base or foundation
for a dialogue among communities, fostering new dialogues based on a integrated growth
which has proven to be effective in the field. Located next to a thermal source in the
context of a primary forest on the banks of a river tributary of the River Pachitea, in the
district of Huánuco, Mayantuyacu, from the asháninka mayantu “spirit of the mountain”
and the quechua yacu “water”, comprises 263 ha of a primary forested reserve and
constitutes a cultural heritage safeguarded by indigenous communities since ancestral
times. The combination of thermal and fossil water source, together with the high
biodiversity is recognized as sacred site by its first dwellers and has been recovered in the
early 2000 by the family and community of maestro Asháninka Juan Flores Salazar to bring
back the original memory of its healing properties. A hot spring generating natural pools
of thermal waters creates the environment of a boiling river (Ruzo, 2016), cutting a primary
forest with millenary trees and creating a unique biosphere, rich of several medicinal plants.
The ashaninka healing practice of Juan Flores takes place in the ceremonial context of
a Maloca, a traditional ceremonial architecture, in the presence of various healing
components: an organically plant based medicine, the steam of a boiling river, an ancestral
mythography, a harmonic musical and theatrical setting, a chronotope, a traditionally
designed and built maloca and the relationship between the healer and the healed. Each of
these elements is individually analyzed, but only the complete combination generates a
complete healing process.
The ashaninka title given to doctors, sheripiari, indicates the indigenous medical
knowledge and therapeutic activity through the administration of plant teachers, the
interaction with a biotic network, and a deeper and broader gaze on reality capable of
connecting effects to causes not immediately perceivable to others. The teaching from the
plants teachers to the maestro to the students focusses on the identification of the origin of
 Power or Truth? 9

a disease or a problem and its solution, revealed both by the mithography and the
biochemistry of plants and their musical harmonies. The disease is transformed during a
healing practice in a ceremonial space orchestrated by the physician, who induces a
metamorphosis of the architectural space into a cosmological space, recreates a local
harmony, and spreads it among patients (Tindall, 2008). The forms of the maloca reproduce
those of the cosmos, factually replicated in the morphology of plants. The will to cure is
ultimately found in the plants, as well as the biochemical ability to heal. The classification
of medical devices of the existing interdisciplinary research with the Chair connects more
elements: Drawings of Juan Flores of the Plant teachers; Photographic record of the plants;
Icaros in association with the plants; Mythical narrations associated to each plant;
Botanical classification of species; Clinical classification of the results; Geophysical
classification of water and geography; Survey of the spaces of worldview and healing; and
Technomorphology of the maloca.
The architectural research focused on the evidence of mythological-morphological
elements embodied in the typology of the central Maloca, in order to generate a digital
reconstruction of its structure and construction process. The successive study of the
landscape has identified the persistence of sacred spaces and their periodic recreation in
ceremonial events, which constitute the central event of the transmission of a worldview
and a stable and harmonious relationship with the Natural landscape. The healing space
generated by the medical, architectural and therapeutic practices are integrated with the
geomorphological environment, the water network and the biotic network of the primary
forest of that specific region of the Amazon. The study of the water, the fitotaxonomy, the
analysis of spaces and the constructive morphology, the medical and musical traditions
require the same attention dedicated to the conservation of the geo hydrological,
ethnographic and symbolic elements: only the orchestrated togetherness of all elements
induces the requested therapeutic effects.
The presence of the forest induces the collection of wild products, which are
successively prepared as food, diets, or drugs in the local laboratory and later processed
with water from the spring. This combination allows, on the one hand, the production of
fresh compounds of wild origin and, on the other, the mixing with waters with mineral
properties. The result is food and medicinal preparations of a quality far superior to those
processed industrially, which are adapted to the individual recipe for each patient. Studying
personalized solutions in a laboratory associated with a vast primary forest collection area
allows the formation of potentially unlimited compounds and at the same time the
opportunity of maintaining and spreading the Ashaninka medical tradition. The center also
offers courses and seminars for researchers, ethnobotanists, and doctors and the possibility
of developing combined medical solutions against diseases scarcely known elsewhere.
Ethno psychiatric implications to this type of research are recognized by Siri, Del Puente,
Matini, & Bragazzi (2017) .
10 Adine Gavazzi and Anna Siri

The work carried out is safeguarded under a Concession for Mayantuyacu emitted in
2017 by the Regional Directorate of Agriculture of Huánuco thus consolidating the
conservation and sustainable management of the primary forest (Ccenta & Quispe 2017).
The existing Plan de Manejo of the community is directed towards the preservation of the
natural resource contributing economic, cultural, and environmental benefits to the region.
The idea of solutions embedded in the forest, that is, truth embedded in the landscape and
its ancestral knowledge, sets the base for a dialogue among communities, fostering a
bicognitive methodology which proves effectiveness in the field. As with Chaparri, these
practices identify and apply Sustainable Development Goal 3 Good health and Well-being
as well as SDG 4 Quality education (Mamun 2018).

CONCLUSION

The study of the role of Ancestral Knowledge in contemporary intercultural

transmission among forest communities of Peru allows three general conclusions. First of
all, ethnomedical bicognitivism has proven an effective method as contemporary tool to
interculturality. On one side it translates into western terms a valuable set of ideas useful
in the spread of evidence-based medicine. On the others it allows the asháninka tradition
to open up and interact with a globalized reality without losing integrity.
Secondly, the method of conversation – as opposed to conflict – with different aspects
of reality shifts the transmission of relevant values from the desire for Power towards the
research for Truth. This change of perspective is not spontaneous and comes with the
conscious effort of avoiding cultural clashes. In the third place the presence of Resilience
as a vertebral system supports an always variable and constantly updated knowledge
scaffolding. In other words, the ability to adapt a continuously accelerated path of social
transformation is the same which allows the malocas to be reborn after every destruction
with an intact intangible heritage of meaningful notions.
Continuously raising to the occasion of challenges and turning them into elements of
transformation, even the most poisonous quantities of blinding data are filtered to reach the
useful ones and feed a meaningful biotic network. The bicognitive gaze in the ethnomedical
reality does become an approach to educate towards integrated medicine. In fact, the effort
to accept all world views as independent and insightful, generates per se an effective
intercultural transmission. Addressing the obstacle as source of inevitable change and
therefore inherent part of growth and transformation, is the preferred method of bridging
ancestral past towards new generations in the Andes and the Amazon. But not only there.
Other mountain cultures also exhibit a similar way of facing this commitment. The
enlightened sages of the Tibetan Highlands feed on afflictions and transform them into the
essence of practice. They grow strong in the jungle of everyday life, while converting the
poison of desire into peaceful inner balance. Their knowledge is traditionally compared to
 Power or Truth? 11

the one of peacocks: the beauty of their feathers is produced by the spontaneous
metamorphosis of the toxic medicinal plant of black aconite or vatsanabha (Aconitum
ferox), which the bird absorbs by destroying the snakes of ignorance. In the eternal struggle
between the desire for Power and the search for Truth, the acknowledgment of the limits
of human knowing opens a successful path towards healing, transformation and ultimately
evolution. The more the peacock eats poison, the more its feathers become luminous.

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