This chapter provides an in-depth analysis and discussion of eco-tourism in Surama Village. It considers such tourism’s origins and development in the village, as well as the circumstances regarding its ongoing operations and daily processes. There is an emphasis on the ways that this tourism is described in the local discourse of villagers. The chapter examines villagers’ interactions with outsiders, such as tourists, tourism leaders, and consultants, within the context of eco-tourism and explores how eco-tourism fits into a broader discursive context of ‘development’ in the village. The chapter discusses issues concerning commodification, as well as alternative options for paid employment in the region. It begins to elucidate how villagers working in eco-tourism relate to tourists as outsiders. Throughout the chapter, there is a central focus on how eco-tourism provides a context through which outside resources (both material and immaterial) are acquired and transformations towards otherness and alterity are enabled.

This chapter examines how the acquisition of material and immaterial things from outside visitors to Surama Village is used in local projects of transformation and becoming. The chapter begins with the author’s encounter with a villager in Surama who claimed to have inadvertently started becoming ‘white’ during his work with a BBC film crew. This transformation mostly centred around changes in diet and clothing. The chapter discusses how such transformations among the Makushi occur at a broader level through changing practices and how they are often associated with ‘development’ in the present. It links Makushi interactions with tourists with bodily orientated perspectival changes and shows how transformation is seen in the desires for education, healthcare, and political representation in Surama Village. Transformation is also seen in the gradual adoption of economic individualism, wage labour, and a cash-mediated economy. The chapter focuses on the shamanic aspects (particularly perspectival shape-shifting) of such transformations.

This chapter centres around a structural equivalency between certain outside entities (e.g., anthropologists, tourists, and some organisations) and shamanic spirits (e.g., master-owners and spirit allies) in Surama Village. This equivalency is explored in connexion with the relational modes (particularly kinship and shamanism) and means (particularly hospitality) through which Makushi people form and manage strategic engagements with human and non-human others. This chapter articulates themes from previous chapters to clarify how Makushi shamanism reveals the status of contemporary visitors (particularly tourists) as akin to spirit allies and the Iwokrama International Centre as a magnified master-owner. Makushi shamanic relations with spirits, past missionaries, tourists, and organisations resonate and overlap. Makushi people seek esoteric knowledge and material goods from such outside entities. The chapter also discusses the spatial centralisation of alterity in Surama Village. The author’s status as a visitor and potential ally is highlighted to reflexively position the author within these relations.

This chapter initially begins with a narrative concerning how the author first came to Surama Village in Guyana in 2012. After discussing the author’s path to the village, as well as the author’s positionality in the field, the chapter describes the landscape of the Makushi people in Guyana. It provides an overview of the relational modes (particularly kinship and shamanism) through which Makushi people in Surama and beyond have engaged with outsiders (both Indigenous and non-Indigenous) in the past and present. The chapter then summarises historical Makushi encounters with European colonisation involving the Dutch, English, Portuguese, and Spanish during the eighteenth and nineteenth centuries, as well as Anglican missionisation during the mid nineteenth century. It provides a brief history of Surama Village, which is the Makushi village that is centred throughout the book. The chapter closes by providing context and background for contemporary transformations among the Makushi people in Surama Village.

Chapter 7 addresses the environmental impacts of the hydropower nation. Rising water levels in the dam’s reservoir area brought about unforeseen ecological consequences. Alongside the tragic human displacement, various species of fish and waterfowl have experienced a variety of changes in the transformed river landscape. In recent decades, environmental hazards – such as riverbank collapse – have persisted in the reservoir area. On the other hand, the creation of a wetland preserve and the emergence of a thriving population of Whooper Swans in the area offer evidence of the development of a nuanced relationship between humanity and nature in the Chinese state’s pursuit of what it calls an ecological civilization. These developments complicate the overwhelmingly dominant narrative of environmental decline in the field of environmental history.

This chapter assesses the potential impact of SDG 8 on forests and forest-dependent people. The conceptual framework puts decent work and economic growth in the context of predominant development theories and paradigms (modernisation, growth, basic needs, sustainable development) shaping the agendas of governments, the private sector, civil society and investors. These stakeholders pursue different goals and interests, with uneven prioritisation of SDG 8 targets and mixed impacts on forests and livelihoods. At the country level, significant trade-offs are expected where growth policies and strategies focus on sectors competing with forestry for space and resources, such as agriculture, energy and mining. In these cases, decoupling economic growth from environmental degradation will be a major challenge. Combined, such policies and strategies lead to global trade-offs by exacerbating climate change. Synergies between SDG 8 and forests exist where growth is explicitly sought in the forest sector, focusing on tree plantations, timber and NTFPs from natural forests, eco-tourism and environmental services. Enhanced enabling environments help minimise trade-offs and maximise synergies by reconciling government policies and private sustainability standards, formalising community stewardship of tropical forests, addressing informality in forest product value chains and providing incentives for youth to become involved in forest-based economic activities.

The Wild Chimpanzee Foundation (WCF) is a spin-off from the Taï Chimpanzee Project (TCP), created after TCP researchers witnessed wild chimpanzee populations in and around Taï National Park diminish due to wildlife poaching and massive deforestation of the tropical forest. Prof. Christophe Boesch initiated conservation efforts with help from his PhD students, who know the region and problematics. The first conservation efforts the WCF initiated were interactive theatre campaigns and biomonitoring programmes. The theatre campaigns were based on previous sociological studies and included collaboration with sociologists from the national universities. The biomonitoring programme started in 2004 in collaboration with Ivorian students, quickly scaling up to the national level and including other protected areas. From 2007 onwards, the collaboration of TCP/WCF initiated a law enforcement and biomonitoring programme in the research area. Between 2009 and 2016, this project helped secure the research area and allowed the most important animal species to repopulate. WCF now undertakes pilot studies for innovative and new methodologies to further improve the park and chimpanzee protection.