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Dillehay, Tom D. "Big Voices and Little Voices of Public Forums in Andean Discourse." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113481.
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This essay consider several themes related to public gatherings that require more attention by archaeologists. These are (1) the relations between elites and non-elites in public events, (2) what public gatherings indicate about the societies sponsoring them, (3) the social pluralism of public encounters and their wider context and meaning, and (4) some material correlates of public gatherings. Also considered briefly are some theoretical and methodological issues in Andean ethnography and ethnohistory that have relevance to public gatherings and their analogical value in archaeology. Examples from Peru and Chile are employed to demonstrate several points.El presente ensayo considera diversos temas relacionados con las reuniones públicas, las que requieren más atención por parte de los arqueólogos. Estos son: 1) las relaciones entre las elites y las individuos que no pertenecen a ellas en los eventos públicos, 2) lo que indican las relaciones públicas acerca de las sociedades que las subvencionan u organizan, 3) el pluralismo social de los encuentros públicos y su contexto y significado más amplios, y 4) algunos correlatos materiales de las reuniones públicas. También se consideran, brevemente, algunos temas teóricos y metodológicos en etnografía y etnohistoria andinas que tienen relevancia para las reuniones públicas y su valor analógico en arqueología. Se emplean ejemplos del Perú y Chile para demostrar diversos aspectos.
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Carlos, Ríos Eugenia. "la circulacion entre mundos en la tradicion oral y ritual y las categorias del pensamiento quechua: en hanansaya ccullana ch’isikata (Cusco, Peru)." Doctoral thesis, Universitat Autònoma de Barcelona, 2015. http://hdl.handle.net/10803/323103.
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Esta tesis se ubica en el campo de la antropología auto-etnográfica. En ella se
estudian las posibilidades que ofrece la lengua quechua para realizar la auto-etnografía
sin tener que limitarse al problema de la objetivación y la subjetivación. Provengo de la
comunidad de Ch’isikata, ubicada en la puna peruana de la región del pueblo Yauri
Espinar (departamento del Cuzco, Perú). Mi familia me formó e instituyó como cuenta
cuentos, siguiendo los pasos maternos, y también como tejedora, al igual que todas las
niñas de mi generación en Ch’isikata. Recogiendo tales enseñanzas, esta tesis se
concibe como un tejido que al tejer narra y analiza el universo narrativo y ritual de la
comunidad de Ch’isikata contado desde mi propia experiencia, desde mi memoria de
cuenta cuentos, desde mis procedimientos de pensamiento y desde la información
recogida en entrevistas a los miembros de mi familia ampliada y, más extensamente, de
otras personas comuneras de Ch’isiskata. El trabajo comienza por un recorrido del mapa
mito-topológico dibujado por mi madre. Ese mapa es un relevamiento de los lugares del
paisaje donde se ubican-tian las wak’as, los seres supranaturales-no humanos. Esos
lugares-narraciones constituyen el ámbito de la comunidad. Son lugares de narraciones
(mitos-cuentos y narraciones conversacionales) sobre las wak’as situadas en algunos
rasgos del paisaje. Se estudian esas narraciones centrándose en las wak’as como
entidades dotadas de cualidades que producen efectos como hap’iqi, llaksay, samay,
larphay. Esas cualidades-condiciones de las wak’as serían algo así como categorías de
pensamiento por medio de las cuales los ch’ísikatas perciben y piensan su mundo físico,
y dan significados a los sucesos de su vida diaria. Esas categorías organizan los cuentosmitos
y las narraciones conversacionales (o historias-vivencias) que cuentan los
ch’isikatas y dan sentido a los rituales y a la vida cotidiana La tesis relata y estudia las
narraciones y a través de ellas, analiza las lógicas de pensamiento chisikateñas tomando
como ámbito comparativo el universo andino. Un tercer tema que se enfoca es el de la
transmutación de entidades. Las narraciones relatan las relaciones entre los runa-gente y
los seres no-humanos, las wak’as. En muchos cuentos los no-humanos se transmutan en
humanos-runa, los seducen, engañan y fecundan. A la vez, los runa-gente en ciertas
circunstancias devienen entidades vegetales, animales, minerales o supra humanos-no
humanos. El trabajo estudia las franjas de indefinición que hacen posible ese
intercambio entre seres de diversas condiciones-kay. Por último, y a modo de
conclusión, se observa que la lengua quechua abre las posibilidades de concebir las
transmutaciones por sus características estructurales que impiden designar entidades
como esenciales y establecer clasificaciones inmutablesThis thesis pertains to the field of auto-ethnolographical anthropology. It studies the possibilities offered by the Quechua language to carry out auto-ethnography without being limited to the problems of objectivation and subjectivation. I am from the Ch’isikata community which is located in the Peruvian Puna of the Yauri Espinar village region (department of Cuzco, Peru). My family trained and established me as a story-teller, following in my mother’s footsteps, and also as a weaver, like all the other girls of my generation in Ch’isikata. Taking up the education I received, this thesis is conceived of as a fabric which as it is woven narrates and analyses the narrative and ritual universe of the Ch’isikata community told from my own experience, from my story-telling memory, from my own thought processes and from information collected in interviews with members of my extended family and, more extensively, other people from Ch’isiskata. The work begins with a tour of the mythological-topological map drawn up by my mother. This map represents all the places in the lands where the wak’as can be found –those supranatural non-humans. These places-narrations constitute the atmosphere of the community. They are places of narrations (mythsstories and conversational narrations) about the wak’as situated in some of the characteristic places of the landscape. These narrations are studied centred on the wak’as as entities with the gift for producing effects such as hap’iqi, llaksay, samay, larphay. These qualities-conditions of the wak’as are something like thought categories through which the ch’isikatas perceive and think about their physical world and give meaning to the events in their daily life. The categories organise the stories-myths and conversational narrations (or experiences) as told by the ch’isikatas and give meaning to the rituals and to daily life. A third theme focuses on the transmutation of entities. The narrations tell of the relationship between the runa-people and the non-human beings. In many of the stories the non-humans become runa-humans, seducing, tricking and impregnating them. At the same time, under certain circumstances the runa-people become animal, vegetable or mineral entities or suprahuman-non-humans. This work studies the bands of identification that make this exchange between beings of different conditions-kay possible. Finally, and by way of conclusion, it is observed that the Quechua language opens up new possibilities for conceiving the transmutations from their structural characteristics which impede the designation of entities as essential and establish immutable classifications.
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Matsumoto, Go. "Ancestor Worship in the Middle Sicán Theocratic State." OpenSIUC, 2014. https://opensiuc.lib.siu.edu/dissertations/960.
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The major focus of this dissertation is the ancestor worship that is inferred to have been practiced in the multiethnic Middle Sicán theocratic state (AD 950-1100) that prospered on the northern North Coast of Peru. The major objective is twofold: (1) demonstrating by archaeological means that ancestors were indeed worshipped in the Middle Sicán society and (2) elucidating the nature and role of the inferred ancestor cult and associated rituals and ceremonies. Ancestor (and the veneration of it) is one of the themes that have the deepest roots in the anthropological thoughts; nevertheless, many archaeologists have uncritically invoked ancestor veneration without sufficient theoretical underpinning and empirical support, to the point that James Whitley (2002) decried "too many ancestors." This dissertation thus begins with a review of the earlier anthropological discoveries and theoretical debates on what ancestor is and who becomes an ancestor, including the cases in the Andes. Based on this review of previous studies, it is hypothesized that the select members of deceased Middle Sicán elites were transformed into an ancestor through a series of prescribed processes. This hypothesis is examined in terms of the five possible material correlates of the inferred Sicán ancestors extracted from the regional archaeological database of the study area accumulated by the Sicán Archaeological Project (SAP) for the last three decades. The role of the inferred Middle Sicán ancestor cult is approached from the ideological perspective. It is inferred that the ancestor cult was employed by the ruling group as an ideological and political means to justify the existence and extension of social hierarchies and inequalities and thus targeted at wider populations different in genealogical origins as opposed to family or lineage members. This study focuses attention on the food preparations and consumptions documented by a test excavation at the principle plaza of the Sicán capital, "Great Plaza," adjacent to the inferred ancestral tombs and hypothesizes that the commensality among the living and the dead during feasts there served not only to commemorate the inferred ancestors, but also to bring together people in different social tiers and to consolidate the highly stratified, multiethnic Middle Sicán society. Two excavations at the ceremonial core of the Middle Sicán state capital, one at the Huaca Loro West Cemetery in 2006 and the other at the Great Plaza in 2008, provide varied lines of evidence that support the above two hypotheses. The results suggest that ancestor worship was indeed practiced during the Middle Sicán Period. By maintaining and monopolizing the ritual access to the Sicán Deity through their ancestors, the Sicán elites reproduced their religious and political power and retained the legitimacy of their social status. Concurrently, the Sicán elites consciously employed their ancestor cult for social integration. After the Middle Sicán Period, these ancestors seem to have retained their spiritual viability even after the later Chimú Empire took the control of this region. If not recognized as the Sicán anymore, they were remembered and honored by the living for over four centuries. On the basis of the merits of traditional approach (e.g., the study of architecture, iconography, bioarchaeology, and ethnohistory and ethnography in the Andes), this study gives primacy to the direct focus on the material residues and relational contexts and patterns of ritual activities and studies their change and stability through time in relation to other historical contingencies. The merit of focusing on the trajectories of ritual activities themselves in a long and wide perspective is that it sheds light on the regional peculiarities and contingent nature of the inferred ancestor veneration, which may be overlooked in cross-cultural, ethnological arguments about the nature, role, and capacity of ancestors. It also provides a wealth of information not only to determine what types of activities took place, but also to explore the intangible symbolic significance behind those activities. As a result, this approach provides a practical solution to the justified criticism by Whitley (2002) and demonstrates how we should approach ancestor veneration and what evidence we would need in order to appropriately define it in archaeological record.
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Stensrud, Astrid B. "the urban pilgrims in Qoyllurit’i and the mimetic miniature game." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/78727.
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Este artículo trata de los peregrinos de la ciudad de Cusco que participan en el juego de miniaturas en el santuario de Qoyllurit’i. Partiendo de una descripción del contexto socioeconómico urbano y de la ontología andina, este trabajo se propone explorar cómo podemos entender el juego, el significado de las miniaturas, y la importancia del peregrinaje en el contexto urbano contemporáneo. Una fuerte motivación para ir a Qoyllurit’i consiste en dar poder a los deseos en la vida y asegurar prosperidad económica para el futuro a través de relaciones recíprocas con lugares y objetos. En estas relaciones, valores como el respeto y la fe son importantes. Utilizando los conceptos analíticos de virtualidad y mímesis, analizo el juego como una forma de comunicación fundamentada en una ontología en la cual no se distingue entre naturaleza-cultura, materia-espíritu, significante-significado. Además, se muestra que las prácticas religiosas indígenas son procesos culturales y materiales que son recreados constantemente en relaciones continuas y recíprocas entre lo rural y lo urbano. El artículo se basa en dos años y dos meses de trabajo de campo etnográfico (2001-2002, 200-2007, 2008) en un pueblo joven de la ciudad de Cusco y en tres peregrinajes a Qoyllurit’i (2002, 2007, 2008).This article is about the pilgrims from Cusco city who participate in the miniature game in the sanctuary of Qoyllurit’i. Starting with a description of the urban socioeconomic context and the Andean ontology, this text intends to explore how we may understand the game, the meaning of the miniatures, and the importance of the pilgrimage in the contemporary urban context. A strong motivation for going to Qoyllurit’i is to empower the desires of life and ensure economic prosperity for the future through reciprocal relations with places and objects. In these relations, values like respect and faith are important. Using the analytical concepts «virtuality» and «mimesis», the article analyzes the game as a form of communication based in an ontology in which there are no distinctions between nature-culture, signifier-signified, and matter-spirit. Furthermore, it shows that indigenous religious practices are cultural and material processes which are constantly recreated in continuous and reciprocal relations between the rural and the urban. The article is based on two years and two months of ethnographic fieldwork (2001-2002, 200-2007, 2008) in a neighborhood in Cusco city and in three pilgrimages to Qoyllurit’i (2002, 2007, 2008).
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Vimos, Victor. "La lengua liminal: acercamiento poetico y ritual a La noche de Jaime Saenz, Las armas molidas de Juan Ramirez Ruiz, y “Boletin y elegia de las mitas” de Cesar Davila Andrade." University of Cincinnati / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=ucin162325079450489.
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Rick, John W. "Examining Formative Ceremonial Centers: The View from Chavín de Huántar." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113361.
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Although research flourishes on the ceremonial centers of the Andean Formative period, at the same time remarkably little is understood about the basic functional parameters of these centers. Ultimately, we need to be answering basic questions about why these centers were built, who they functioned for, and what needs they served. This paper argues that although the evidence is clear that they were ritual centers, the application of devotional models derived from modern religious practice is not congruent with observations about the particular site of Chavín de Huántar. Instead, the configuration of this prominent center appears to confirm that the site primarily reflects strategies of leading and secondary elite for increasing hierarchical differentiation within the social and political dimensions of Formative society.Aunque las investigaciones acerca de los centros ceremoniales del Periodo Formativo son numerosas, al mismo tiempo, curiosamente, poco se ha entendido acerca de sus parámetros funcionales. En el fondo, se necesitan responder preguntas elementales acerca de porqué se construyeron estos centros, para quién funcionaron y a qué propósitos sirvieron. Si bien la evidencia es clara acerca de su carácter ritual, la aplicación de modelos devocionales derivados de prácticas religiosas modernas no es congruente con las observaciones realizadas acerca del singular sitio de Chavín de Huántar. En cambio, la configuración de este prominente centro parece confirmar que refleja, principalmente, estrategias de liderazgo y la presencia de elites secundarias.
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Fléty, Laura. "Les cortèges de la fortune : dynamiques sociales et corporelles chez les danseurs de morenada (La Paz, Bolivie)." Thesis, Paris 10, 2015. http://www.theses.fr/2015PA100068/document.
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Lors de la grande célébration de Jesús del Gran Poder qui mobilise chaque année en Bolivie toute la ville de La Paz, la morenada, danse centrale du rituel, met en scène des personnages aux visages noirs portant de lourds costumes, démesurés et opulents. Ces corps-objets ostentatoires sont mis en mouvement par les danseurs, créant une esthétique complexe de la richesse et de l’abondance. La morenada est exécutée par une population urbaine d’artisans et commerçants issus des flux de la migration indigène aymara, qui construisent laborieusement une réussite socio-économique leur permettant de s’imposer en ville. A travers une ethnographie des pratiques corporelles des danseurs de morenada pendant la préparation et la réalisation de la performance, ce travail montre comment la danse peut être un outil de compréhension des processus de reconfiguration des positions individuelles et des identités collectives. En effet, dans l’espace de la morenada, les représentations et pratiques économiques, corporelles et dévotionnelles interagissent pour se transformer mutuellement. Plus largement, ce travail interroge la manière dont dynamiques corporelles et sociales concourent à inventer un rapport singulier à la prospérité : la danse n’est pas seulement le registre expressif de la réussite urbaine, elle en est sa mesure et sa conditionIn Bolivia, the great celebration of Jesús del Gran Poder, mobilizes every year the entire city of La Paz. The morenada, main dance of this ritual, stages characters with black faces, wearing heavy, opulent and disproportionate costumes. These ostentatious body-objects are moved by the dancers, creating an intricate aesthetic of wealth and abundance. The morenada is performed by an urban population of artisans and traders of rural Aymara background. They painstakingly build the socio-economic success that allows them to establish themselves in town. Based upon an ethnography of the morenada dancers’ bodily practices, during the preparation and realization of their performance, this work intends to show that dance can be a powerfull tool for understanding how individual positions and collective identities are constantly reshaping. Indeed, in the space of morenada, economic, bodily and devotional beliefs and practices, interact to transform each other. At a broader scale, this work questions the way bodily and social dynamics contribute to invent a specific relationship to prosperity: dance is not only the expression of urban success, but its measure and condition
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Hahn, Randy. "Andean commensal politics and alternative rituals of power at Jatanca, Peru." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66978.
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In this study, I examine evidence for feasting at Jatanca, an ancient ceremonial center on the Peruvian North Coast occupied by peoples associated with Gallinazo material culture as early as 300 B.C.. I conducted a surface collection of ceramic sherds to compare activities between Jatanca's ceremonial compounds and non-elite residential areas to determine whether the site contains evidence of feasting in plazas within the compounds. My analysis finds evidence that might point to the hosting of feasts, but at the same time Jatanca contrasts markedly from other ceremonial centers, including Late Moche sites in the Jequetepeque, in that a strong correlation between feasting vessels and specialized ceremonial space is for the most part lacking. My analysis leads me to question the uncritical application of Inka models that tend to homogenize the diversity of Andean ritual practices, belief systems, and the sociopolitical relations they ultimately mediated.Dans cette étude, j'examine des données suggérant la présence de festins à Jatanca, un ancien centre cérémonial sur la côte Nord Péruvienne, occupé par des peuples associés à la culture matérielle dite Gallinazo depuis au moins 300 B.C.. J'ai entrepris une collection de surface de tessons de céramiques pour comparer les activités représentées entre certains complexes cérémoniaux et aires résidentielles non-élites dans le but de déterminer si le site démontre la présence de festins dans les places publiques à l'intérieur des complexes. Mon analyse suggère la présence de festins, mais diffère de façon marquée avec d'autres centres cérémoniaux, incluant les sites Moche Tardifs dans le Jequetepeque, par le manque d'une corrélation forte entre les contenants associés aux festins et les espaces cérémoniaux spécialisés. Mon analyse me porte à questionner l'application non-critique de modèles Inkas qui tendent à homogénéiser la diversité des pratiques rituelles andines, les systèmes croyances, et les relations sociopolitiques dont ils sont médiateurs.
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Köhler, Frank [Verfasser]. "Kaví im Rgveda : Dichtung, Ritual und Schöpfung im frühvedischen Denken / Frank Köhler." Aachen : Shaker, 2011. http://d-nb.info/1071529447/34.
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Arnold, Denise Y. "Matrilineal practice in a patrilineal setting : rituals and metaphors of kinship in an Andean ayllu." Thesis, University College London (University of London), 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.362087.
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Lorente, Fernández David. "3-mountain and 4-world: the numbers of the banquet of Quechua offerings." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/78633.
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Las ofrendas quechuas del sur del Perú son platos alimenticios, banquetes destinados principalmente a la pachamama y los apus, pero también elaborados sistemas matemáticos regidos por operaciones sofisticadas. Sirviéndose de dos números fundamentales, el 3 y el 4, los especialistas rituales son capaces de transmitir mensajes polisémicos. Mediante el número 3 aglutinan clientes, parajes y cerros, en suma, «personas» capaces de interactuar entre sí. El 3 aparece en los k’intus de hojas de coca y en las oraciones que se recitan durante el proceso de realizar la ofrenda. Por el contrario, el número 4 no indica relaciones sino formas espaciales: es un operador geométrico que unifica la servilleta ceremonial (unk’uña), el papel envoltorio y el paquete acabado para representar las cuatro direcciones del mundo y hacer de la ofrenda un mundo en miniatura. Gracias a los dos números el ritualista puede recrear el cosmos, establecer convenios con los dioses y definir nuevas situaciones favorables para la vida de sus clientes.The Quechua offerings in the South of Peru are banquets dedicated to the Pachamama and the Apus, and at the same time, are elaborated mathematical systems controlled by sophisticated operations. Using two principal numbers, 3 and 4, the religious specialist is capable of transmitting polysemic messages. Through the number 3, the religious specialist refers to the people, landscapes and mountains, in sum, to «persons» able to interact among themselves. The number 3 appears in the k’intus, composed of coca leaves, also in the prayers said during the process of the offering ritual. On the contrary, the number 4 does not indicate relationships but spatial forms: it is a geometrical operator that is constructed of the ceremonial square napkin (unk’uña) and paper in which the offering is completely wrapped to make the offering a miniature world, containing the «four directions of the world.» Using these numbers, the religious specialist can recreate the cosmos, establish covenants with the gods and define new situations favorable to the life of Quechuas.
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Bongiorno, Vito [Verfasser]. "Ensayo sobre el lenguaje ritual : La adivinación en quechua y en aimara / Vito Bongiorno." Frankfurt : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2015. http://d-nb.info/108040354X/34.
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Vega-Centeno, Rafael. "Ritual and Consumption in the Construction of Public Spaces during the Late Archaic Period: The Case of Cerro Lampay Site." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113321.
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Excavations at the site of Cerro Lampay allow evaluation of the role of ritual activities, such as feasting, in the organization of construction during the late Archaic Period. Excavations have provided a detailed documentation of building procedures that ended in the entombment of architectural compounds. Particularly important is that there was not a single, large-scale construction event, but several small-scale events that were accompanied by processing and consumption activities. This pattern strongly suggests a permanent reinforcement of ties and commitments between groups through feasting, which was as a required activity in order to complete the construction of public works. This scenario supports the idea of emerging leadership capable of mobilizing labor for the construction requirements. Nevertheless, the reliance on feasting as ritual practices, and the small scale of these events, suggests a limited power capacity and a weakly formalized authority, which needed to be constantly reinforced through the inferred ritual practices.Las excavaciones realizadas en el sitio de Cerro Lampay, ubicado en el valle de Fortaleza, costa norcentral del Perú, permiten evaluar el rol de actividades, como los festines, en la organización de labores constructivas dentro del contexto del Periodo Arcaico Tardío. Estas excavaciones permitieron obtener un registro detallado de un proceso constructivo que concluyó con el "enterramiento" de los conjuntos arquitectónicos. Algo notorio es que la construcción no se dio en un solo evento, sino a lo largo de varios de pequeña escala antecedidos por actividades de procesamiento y consumo de alimentos. Este patrón de comportamiento sugiere que las actividades de consumo eran requeridas para la conducción de la construcción, probablemente como un mecanismo de refuerzo de compromisos establecidos entre el anfitrión del acto de consumo y quienes realizarían la construcción. Este escenario plantea la existencia de liderazgos emergentes, capaces de movilizar mano de obra para construcción. Sin embargo, el recurso de convocatoria a "festines" como prácticas ritualizadas y la pequeña escala de dichos eventos sugieren una capacidad de poder y convocatoria limitada y una autoridad no formalizada que requerirían de un reforzamiento constante por medio de las prácticas inferidas.
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Abdul, Manan [Verfasser]. "The Ritual Calendar of South Acèh, Indonesia / Manan Abdul." Münster : Universitäts- und Landesbibliothek Münster, 2015. http://d-nb.info/1138243272/34.
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Soares, Debora Leonel. "Xamanismo e cosmovisão andina: um estudo sobre práticas de curanderismo Mochica expressas na cerâmica ritual." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/71/71131/tde-12082015-164534/.
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Este trabalho propôs analisar a cerâmica ritual produzida pelos Mochica, sociedade que ocupou a costa norte peruana entre os séculos I e VIII d.C., com base em três eixos principais: o papel mediador de personagens geralmente entendidos como xamãs, ou sacerdotes; os rituais de sacrifício humano e os processos de verticalização do poder político; e as dinâmicas de transformação e suas implicações nas relações entre entes humanos e não humanos. Estes temas, observados na iconografia e morfologia dos artefatos estudados, orientaram o processo de identificação dos conjuntos cerâmicos selecionados para esta pesquisa. A análise pautou-se na identificação de atributos de personagens classificados como xamãs, curandeiros e sacerdotes, com o objetivo de problematizar a utilização de tais categorias no estudo da cultura material relacionada às práticas rituais Mochica. O debate sobre xamanismo foi inspirado pela teoria antropológica contemporânea que discute o \"multinaturalismo ameríndio\". A reflexão centrou-se nos conceitos de transição, movimento e transformação, temas estruturantes das práticas xamânicas e organização sociocosmológica andina.This dissertation proposes the analysis of ritual ceramic produced by the Mochica, society that occupied the Peruvian north coast between I and VIII centuries, based in three main axis: the mediator role of characters commonly interpreted as shamans or priests; the human sacrifices rituals and the increase of political power processes; and the transformation dynamics and their implications in the relations between humans and non-humans. This themes, observed in the iconography e morphology of the artifacts served as guide for the identification process of the selected ceramic conjuncts which were used in this study. The analysis was guided in the identification of characters classified as shamans, healers and priests, with the objective of problematize such categories in the studies of material culture related to Mochica mortuary practices. The debate about shamanism was inspired by contemporary anthropological theory that concerns to \"multinaturalismo amerindio\". Transitions concepts, movement and transformation, shamanic practices and cosmological of Andean organization are the topic of thoughts in the research.
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Schäfer, Axel [Verfasser]. "Die Spur des Heiligen. Raum, Ritual und die Feier des Santiago in den südlichen zentralen Anden / Axel Schäfer." Berlin : Freie Universität Berlin, 2017. http://d-nb.info/1124465103/34.
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Lavatai, Sanele Faasua [Verfasser]. "The Ifoga Ritual in Samoa in Anthropological and Biblical Perspectives / Sanele Faasua Lavatai ; Missionsakademie an der Universität Hamburg." Hamburg : Missionsakademie an der Universität Hamburg, 2018. http://d-nb.info/1160325529/34.
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Vega-Centeno, Rafael. "Ritual and Architecture in a Context of Emergent Complexity: A Perspective from Cerro Lampay, a Late Archaic Site in the Central Andes." Diss., Tucson, Arizona : University of Arizona, 2005. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu%5Fetd%5F1084%5F1%5Fm.pdf&type=application/pdf.
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Byström, Cecilia. "The Ritual Construction of Fetal Personhood : A Voyage through the Gendering of the Unborn in Peruvian Baby Showers." Thesis, Stockholms universitet, Genusvetenskap, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-120809.
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The purpose of this research is to analyse how gender is ‘done’, represented and reproduced in a Peruvian baby shower ritual. The study is situated geographically in the urban Andean setting of Cusco, and theoretically, in a feminist framework combining an ethnomethodological ‘doing gender’ perspective, anchored in social interactions, with a linguistic performativity approach, as formulated by Judith Butler. In the latter, gender is understood as performed through discursive practices of iterability. The ethnographic material, collected from two baby showers and additional interviews, demonstrate several ways and sites in which gender is done and performed in the Cusqeanean baby shower. This occurs, for instance, by the means of gendered gifts, decorations and performances of gender-crossing and hyperbolised displays of masculinity, femininity and sexuality. Furthermore, to help make sense of the notions of prenatal gender, as well as the strictly gendered cultural norms for invitation cards, decoration and gift-making, which made me unknowingly brake conventions when bringing gender-neutral wooden toys to a Peruvian baby shower, I draw on theorisation of fetal personhood. Adapting van Gennep’s (2004[1909]) concept, I propose that the baby shower could be conceptualised as a rite of passage, in which the unborn transcends from the state of fetus to a gendered baby. The acts of naming and attributing gender in the baby shower ritual, I argue, are requisites for incorporating the child into the society, as family members and, ultimately, as human beings. The baby shower can, thus, be regarded a crucial site for the ‘social birth’ of the Cusqueanean baby.
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Horn, Andrew. "Ritual, scenography and illusion : Andrea Pozzo and the religious theatre of the seventeenth century." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/23561.
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In this PhD thesis I offer an examination of the work of Jesuit Andrea Pozzo (1642-1709), an artist known primarily for his works of perspectival fresco painting. Pozzo's development, his career and his multifaceted practice––which included painting, scenography, architecture, and a two-volume treatise on perspective–– together serve as a prime case study for understanding the relationship of the religious art and architecture of the seventeenth century to the period's culture of ritual and performance. Pozzo's work, I argue, is religious theatre, and the key to reading both his ephemeral scenographies and the permanent works of painting and architecture lies in religious performance. Each of the works, I contend, functions as a work of religious theatre: architectural space, images, narrative, illusion and light are used to communicate messages, to engage the senses and the intellect, to activate the memory and the imagination, and to directly involve the spectator both internally and externally as a performer. In my first two chapters I present an analysis of the environment in which Pozzo emerged, beginning with the religious, intellectual and visual culture of the Jesuits, before turning to the religious theatre of Northern Italy. Here I concentrate on the Counter-Reform culture of religious spectacle, before arriving at Pozzo’s first recorded scenographies. In addition to their ritual function, I demonstrate how these works establish many of the recurring visual themes and techniques we see across Pozzo's work. In the third chapter I study Pozzo's earliest surviving major painting commission: the church of San Francesco Saverio at Mondovì. I present the church as a teatro sacro—a permanent ritual scenography of architecture and painting which evokes the elaborate ritual processions of the time. My fourth chapter focuses on the ephemeral scenographic works of Pozzo’s Roman period. Pozzo’s innovations in scenography and perspectival illusionism in Rome quickly establish his reputation and lead to the major commissions in the church of Sant'Ignazio, which I discuss with several major Roman works in my final chapter. The examination of the Roman projects returns us to the central theme of my thesis: art and architecture as theatre; both a setting for religious ritual and a means of persuasion through intellectual and spiritual engagement of the observer in a ritual performance. In order to pursue this line of argument I have consulted a wide array of sources and secondary literature across a number of fields. Important primary sources studied include Pozzo's two-volume treatise, Perspectiva Pictorum et Architectorum (1693,1700), Jesuit documents and archived correspondence, eighteenth-century biographies of Pozzo, prints and commemorative publications of festivals, works of classical authors, and theological writings of major figures in the seventeenth century. This project embraces a wide range of topics including painting, perspective, architecture, illusion, theatre and scenography, ritual and spectacle, theology, philosophy, early modern science, Counter-Reform religious culture, and Jesuit history.
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Dahlkvist, Rebecka. "Det sekulära folkhemmets liturgier? : Ritualer hos Förbundet för religionsfrihet år 1952–1972." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-144194.
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Okwaro, Ferdinand [Verfasser], and William [Akademischer Betreuer] Sax. "Dealing with 'Remote Control' : Ritual Healing and Modernity in Western Kenya / Ferdinand Okwaro ; Betreuer: William Sax." Heidelberg : Universitätsbibliothek Heidelberg, 2013. http://d-nb.info/117724876X/34.
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Lewy, Matthias [Verfasser]. "Die Rituale areruya und cho'chiman bei den Pemón (Gran Sabana/ Venezuela) / Matthias Lewy." Berlin : Freie Universität Berlin, 2011. http://d-nb.info/1026069572/34.
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Nasse, Christiane [Verfasser]. "Erdichtete Rituale : Die Eingeweideschau in der lateinischen Epik und Tragödie / Christiane Nasse." Stuttgart : Franz Steiner Verlag, 2013. http://d-nb.info/1073647870/34.
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Hosak, Mark [Verfasser]. "Die Siddham in der japanischen Kunst in Ritualen der Heilung / Mark Hosak." München : GRIN Verlag, 2018. http://d-nb.info/1153472791/34.
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Jaengsawang, Silpsupa [Verfasser], and Volker [Akademischer Betreuer] Grabowsky. "Relationship between Anisong Manuscripts and Rituals : A Comparative Study of the Lan Na and Lao Traditions / Silpsupa Jaengsawang ; Betreuer: Volker Grabowsky." Hamburg : Staats- und Universitätsbibliothek Hamburg, 2020. http://d-nb.info/1213901294/34.
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Lamers, Oliver [Verfasser], and Axel [Akademischer Betreuer] Michaels. "The Modification of Mantras in Vedic Rituals according to the ninth Adhyāya of the Dīpaśikhā of Śālikanātha Miśra / Oliver Lamers ; Betreuer: Axel Michaels." Heidelberg : Universitätsbibliothek Heidelberg, 2016. http://d-nb.info/1180615263/34.
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Hosak, Mark [Verfasser], and Lothar [Akademischer Betreuer] Ledderose. "Die Siddhaṃ in der japanischen Kunst in Ritualen der Heilung / Mark Hosak ; Betreuer: Lothar Ledderose." Heidelberg : Universitätsbibliothek Heidelberg, 2016. http://d-nb.info/1180615522/34.
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Cortés, Rojas Ignacia. "Lo"heterogéneo" en los rituales andino-católicos: la Peregrinación del Señor de Quyllurit'i, Cusco, Perú." Tesis, Universidad de Chile, 2016. http://repositorio.uchile.cl/handle/2250/140646.
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Dahlin, Johanna. "Kriget är inte över förrän den sista soldaten är begraven : Minnesarbete och gemenskap kring andra världskriget i S:t Petersburg med omnejd." Doctoral thesis, Linköpings universitet, Tema Kultur och samhälle, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-85028.
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Avhandlingen undersöker minnespraktiker kring andra världskriget i S:t Petersburg med omnejd, en stad som under namnet Leningrad 1941–44 var belägrad av tyskarna i över två år. På fronterna runt den omringade staden rasade under drygt två år hårda strider. Skogarna och myrarna där är fortfarande fulla av spår av kriget och marken gömmer kvarlevor av de soldater som fick sätta livet till under striderna. Avhandlingens empiriska fokus är den rörelse som arbetar för att dessa soldater till slut ska få en begravning och kunna identifieras. I avhandlingen speglas olika aspekter av verksamheten: vikten av ett namn, begravningarna, gemensamhetsskapandet, platsen och krigets spår i landskapet. Sökandet sätts också in i en större samhällelig kontext. Minnet av kriget är en viktig källa till stolthet i Ryssland, och segerdagen 9 maj har hög officiell status och stor folklig uppslutning. Det stora lidandet och uppoffringen bidrar till att göra kriget heligt, både då och nu. Det finns en föreställning om att de nu levande har skyldigheter mot det förflutna – en plikt att minnas. Sökarbetet är en komplex kamp mellan identifikation med och kritik av bärande nationella myter. Avhandlingen utforskar spänningsfältet minne och glömska och undersöker hur minnet av andra världskriget får bestående och ritualiserad mening, samt hur meningsskapandet förändras över tid och i olika sammanhang.In this dissertation commemorative practices in St Petersburg and Leningrad oblast relating to the Second World War are investigated. The city of Leningrad was besieged by the Germans for more than two years 1941–44 and on the fronts around the city raged fierce battles. The woods and bogs here are still full of traces from the war, and the ground hides the remains of fallen soldiers. The empirical focus of the dissertation is the Russian voluntary movement working to find, bury, and if possible identify these soldiers. Different aspects of the activity are investigated: the importance of a name, the funerals, community building, the place, and the traces of war in the landscape. The search for fallen soldiers is related to a wider societal context. The war is an important source of national pride in Russia, and Victory Day May 9th is a holiday with high official status as well as popular enthusiasm. The suffering and sacrifice from the war contributes to making it sacred, both then and now. There is a widespread idea that the now living have obligations to the past – a duty to remember. The search activity is a complex struggle between identification with and critique of national myths. The dissertation explores the tension between memory and forgetting, and investigates how the memory of the Second World War is imbued with lasting and ritualised meaning, and how meaning is changed over time and in different contexts.
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Garcia, Léonardo. "Les Bailes Chinos : religiosité et métissages au Chili." Thesis, Paris 10, 2008. http://www.theses.fr/2008PA100069/document.
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Les bailes chinos sont un type de société religieuse métisse présente dans la plupart des festivités de la moitié septentrionale du Chili et du centre-ouest de l’Argentine. Les chinos, héritiers du modèle des confréries coloniales, se caractérisent aujourd’hui par leur forte identité masculine et par une ritualité essentiellement mariale (ex. sanctuaires de La Tirana, de La Candelaria-Copiapó et d’Andacollo). Le terme chino viendrait du quechua « serviteur », d’où son sens populaire actuel de « serviteur de la divinité ». Néanmoins, cette hypothèse, ainsi que celle les associant à l’immigration chinoise (de Chine) au Chili, reste largement critiquable. Les chinos se différencient des autres bailes religiosos quant au fait de danser tout en jouant de leurs instruments ; un type particulier de flûte (probablement d’origine préhispanique, vu sa similitude avec des spécimens archéologiques analogues), de tambours et de drapeaux, qui guident la musique et la danse d’une manière visuelle. Il est toutefois important d’apprécier les spécificités musicales, chorégraphiques et vestimentaires entre les groupes du Norte Grande, du Norte Chico et du Chili central. Ces identités se génèrent autant à partir des aspects historiques de l’aire sud-andine qu’à partir des paradigmes sociaux dérivés d’une globalisation croissante. Cette thèse aborde l’étude des bailes chinos à partir d’une optique comparative, en abordant autant les aspects de la ritualité que ceux de l’intégration sociale de ces groupes dans le contexte du Chili actuelThe bailes chinos are a type of cross-cultural religious brotherhood that participates at most of the celebrations held all through Chile’s northern half and in central-western Argentina. The chinos, related to the model of ancient Hispanic colonial brotherhoods, characterize nowadays by their deep masculine identity and by a rituality focused mainly on the catholic cult to the Virgin (ex. shrines in La Tirana, La Candelaria-Copiapó and Andacollo). The term chino would refer to quechua “servant”, from where we can extrapolate its actual popular sense of “servants of the divine”. Nevertheless, this hypothesis, as the one relating the chinos to Chinese immigration to Chile, is largely uncertain. The chinos differ from other bailes religiosos in the practice dancing while playing their own instruments simultaneously; a particular type of flute (probably of pre-Hispanic origin, if compared with analogue archaeological examples), drums and banners, which guide visually the music and the dance. Nevertheless, it is important to appreciate the musical and choreographic diversity between groups of Norte Grande, Norte Chico and Central Chile. These identities generate also through the historical aspects of the south-Andean area as through the new social paradigms derived from an increasing globalisation. This PHD concerns the study of the bailes chinos from a comparative point of view, approaching the aspects of the rituality and the social integration of these groups in the context of actual Chile
Los bailes chinos son un tipo de sociedad religiosa mestiza presente en la mayoría de las festividades de la mitad septentrional de Chile y en el centro-oeste de Argentina. Los chinos, herederos del modelo de las cofradías coloniales, se caracterizan hoy en día por su fuerte identidad masculina y por una ritualidad esencialmente mariana (Ej. santuarios de La Tirana, La Candelaria-Copiapó y Andacollo). El término chino vendría de un vocablo quechua que significa “servidor”, de donde se extrapola el sentido popular actual de “servidor de la divinidad”. Sin embargo, esta hipótesis, así como aquella que los asocia a la inmigración China en Chile, son ampliamente criticables. Los chinos se distinguen de otros bailes religiosos por danzar ejecutando simultáneamente sus instrumentos; un tipo particular de flauta (de origen probablemente prehispánico, dada su semejanza con especimenes arqueológicos análogos), tambores y banderas, las que guían visualmente la música y la danza. A pesar de este denominador común, es igualmente importante el poder apreciar las particularidades musicales, coreográficas e indumentarias entre los grupos del Norte Grande, Norte Chico y Zona Central. Estas identidades específicas se generan también tanto a partir de los aspectos históricos del área sur-andina como de los paradigmas sociales derivados de una globalización progresiva. Esta tesis se centra en el estudio de los bailes chinos a partir de un punto de vista comparativo, abordando los aspectos de la ritualidad y la integración de estos grupos en el contexto del Chile actual
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La, Riva González Palmira. "Au plus près du corps : la construction sociale du corps-personne dans une communauté des Andes du sud du Pérou." Thesis, Paris 10, 2012. http://www.theses.fr/2012PA100193.
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Dans les Andes du sud du Pérou, l’être humain-personne n’est pas donné à la naissance ipso facto et une fois pour toutes, il est le « produit » d’une « construction » sociale qui s’étale tout au long du cycle de vie des individus. Né dans un état « d’animalité », de « sauvagerie », le nouveau-né est réputé être saqra. Ce terme fait référence à la sphère du non social, du sauvage et du nocturne et s’oppose à celle de l’humain, du domestiqué et du diurne. Il est donc nécessaire que le nouveau-né sorte de cet état premier pour devenir runa « être humain-personne », homme (qhari) ou femme (warmi). L’objectif principal de cette thèse est de décrire les représentations et les pratiques dont le corps-personne est l’objet au cours du processus de sa construction sociale et culturelle par le biais des rites de passage qui modifient la nature même de l’individuIn the Andes of southern Peru (Cuzco), the human being-person is not given at birth ipso facto, once and for all. It is the « product » of a social « Construction » throughout the life cycle of individuals. Born in a state of « animality » and « wildness », the newborn child is supposed to be Saqra.This term refers to the sphere of non-social, and wild nightlife and it is opposed to the human, domesticated and diurnal sphere. It is therefore necessary for the newborn to be transformed in a social human being-person, man (qhari) or woman (warmi). This process of humanization is obtained throughout the life cycle rituals
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Daigneault, Anna Luisa. "An ethnolinguistic study of the Yanesha’ (Amuesha) language and speech community in Peru’s Andean Amazon, and the traditional role of Ponapnora, a female rite of passage." Thèse, 2009. http://hdl.handle.net/1866/4055.
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La langue Yanesha’ est parlée sur la frontière de deux mondes, les Andes et l’Amazonie, au Pérou central. Un travail de terrain ethnolinguistique parmi le peuple Yanesha’ a été effectué en mai-août 2008 pour étudier cette langue et les facteurs menant possiblement à sa disparition. Ce mémoire porte sur les traits caractéristiques de la langue Yanesha’ et sa place à l’intérieur de la famille linguistique Arawak. L’auteure discute aussi à propos de ponapnora, un rituel de puberté qui joue un rôle important dans la préservation d’héritage musical et linguistique auprès des femmes Yanesha’.The Yanesha’ language is spoken on the edges of two worlds, the Andes and the Amazon, in southcentral Peru. Ethnolinguistic fieldwork was carried out among the Yanesha’ people in May-August 2008 to learn about their language and the possible factors leading to its endangerment. This thesis examines the unique linguistic features of Yanesha and its place within the Arawak language family. It also discusses a puberty ritual that plays an important role in preserving musical and linguistic heritage among Yanesha’ women: the ponapnora female initiation ritual.
Thesis written in co-mentorship with Richard Chase Smith Ph.D, of El Instituto del Bien Comun (IBC) in Peru. The attached file is a pdf created in Word. The pdf file serves to preserve the accuracy of the many linguistic symbols found in the text.
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Radde-Antweiler, Kerstin [Verfasser]. "Ritual-Design im rezenten Hexendiskurs : Transferprozesse und Konstruktionsformen von Ritualen auf persönlichen Homepages / von Kerstin Radde-Antweiler." 2008. http://d-nb.info/1010051393/34.
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Lafrance, Emmanuelle. "La Diablada : dramatización de la historia andina." Thèse, 2003. http://hdl.handle.net/1866/15104.
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Lu, Mei-Huan [Verfasser]. "Ritual construction of the "community" and the arena: multiple identities of a Mazu pilgrimage in Taiwan / Verf.: Mei-huan Lu." 2005. http://d-nb.info/975314513/34.
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"Las fábulas y los ritos de los Incas: un estudio comparado sobre la religión andina en el texto de Cristóbal de Molina y otras crónicas peruanas." Tulane University, 2020.
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archives@tulane.eduDuring his tenure, Viceroy Francisco de Toledo implemented the administrative reform of Spain’s South American territories (1569-1581). In the restructuring process, Toledo carried out a series of inspection tours that gathered historical “evidence” of the Inca’s tyranny. As a consequence, canonical texts about the history of Peru were written, depicting the myths and rituals of the Incas from a Toledan perspective, which remain influential today. Nevertheless, La Relación de las fábulas y ritos de los Incas (c. 1575), by the Spanish priest Cristóbal de Molina, departs from standard portrayals of the Incas. This thesis documents the ways in which Molina’s work interprets Inca sacred history as compatible with Christian religion. My dissertation, las fábulas y los ritos de los Incas: un estudio comparado sobre la religión andina en el texto de Cristóbal de Molina y otras crónicas peruanas. consists of four chapters. The first chapter is a survey of sixteenth-century Peruvian historiography and the place of Molina’s work in relation to other Inca histories of the time. The second chapter analyses Molina’s depiction of Incan oral histories in contrast with contemporary Spanish accounts. The third chapter examines Molina’s representation of Inca ceremonies and rituals, and their implications for the Christian indoctrination of indigenous peoples. The fourth chapter explores the prominence of female religious specialists, priestesses, and deities in Molina’s rendering of pre-Hispanic cult worship.
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Liliana McGuffin-Naranjo