Artículos de revistas: "Andean ritual"

1

Poole, Deborah A. "Accommodation and Resistance in Andean Ritual Dance". TDR (1988-) 34, n.º 2 (1990): 98. http://dx.doi.org/10.2307/1146029.

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Chana, Domingo Llanque. "Ritual and the Christian Life of Andean People". Studies in World Christianity 3, n.º 1 (abril de 1997): 56–67. http://dx.doi.org/10.3366/swc.1997.3.1.56.

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3

Chana, Domingo Llanque. "Ritual and the Christian Life of Andean People". Studies in World Christianity 3, Part_1 (enero de 1997): 56–67. http://dx.doi.org/10.3366/swc.1997.3.part_1.56.

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4

Malville, J. McKim. "Astronomy and ceremony at Chankillo: an Andean perspective". Proceedings of the International Astronomical Union 7, S278 (enero de 2011): 154–61. http://dx.doi.org/10.1017/s1743921311012579.

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AbstractThe towers, plazas, and fortified temple of Chankillo are analyzed within the context of Central Andean culture. Throughout the cultural area, staircases were apparently the scenes of ritual procession, perhaps mimicking shamanic-like movement between the three worlds. The double stairways of the thirteen towers of Chankillo may have been designed for ritual movement. The gradual rotation of the successively higher towers suggests shamanic ascent between the terrestrial and solar realms. The major astronomical feature of Chankillo is its solar axis, oriented to December solstice sunrise and June solstice sunset. Along this axis, to the east and west of the towers, there are prominent plazas in which public ceremonies may have been staged, particularly at the time of June solstice sunset. Celebrants who reached the highest tower on sunset of June solstice would have been silhouetted by the setting sun as viewed by spectators in the eastern plaza just below the tower. In the large plaza west of the towers, a similar public ceremony could have been associated with setting of the June solstice sun over the Temple of the Pillars to the west of the towers. The thirteen towers may have been stations of the moon for public ceremonies during the bright half of the lunar cycle. The presence of Spondylus shells suggests lunar ritual. The duality of private/public ritual, evident at Chavín and elsewhere, may have been present at Chankillo where public ceremonies may been observed from the plazas, while more restricted ceremonies may have occurred behind the walls of the fortified temple. If a horizon calendar had been developed using the profiles of the thirteen towers, it appears to have been an unintended consequence of the initial design of the towers. The monumental size of the towers is incommensurate with the small putative observing stations. The June solstice sun misses the lowest tower by 7 solar diameters, which would have been an unacceptable error if the tower had been built originally to mark June solstice. Another unsatisfactory feature would have been the equal spacing of the towers. If a meaningful calendar had been desired that marked divisions of the year perhaps based upon the moon, it would have involve variable spacing of the towers, with the largest spacing around equinox.

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5

Corr, Rachel. "Ritual, Knowledge, and the Politics of Identity in Andean Festivities". Ethnology 42, n.º 1 (1 de enero de 2003): 39. http://dx.doi.org/10.2307/3773808.

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6

Brown Vega, Margaret. "Ritual practices and wrapped objects: Unpacking prehispanic Andean sacred bundles". Journal of Material Culture 21, n.º 2 (7 de octubre de 2015): 223–51. http://dx.doi.org/10.1177/1359183515610135.

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7

Bunker, Stephen. "Ritual, Respect and Refusal: Drinking Behavior in an Andean Village". Human Organization 46, n.º 4 (diciembre de 1987): 334–42. http://dx.doi.org/10.17730/humo.46.4.4504x2hg22179118.

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8

Osborn, Jo. "A Bayesian Approach to Andean Faunal Assemblages". Latin American Antiquity 30, n.º 2 (junio de 2019): 354–72. http://dx.doi.org/10.1017/laq.2019.21.

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Faunal assemblages offer rich data for exploring domestication, subsistence, ritual practice, and political economy. Issues of equifinality, however, frequently complicate interpretations because different agents and processes may create similar archaeological signatures. Analysts are often forced to make interpretations based on qualitative observations, which can be difficult to justify or replicate. I present an alternative method for classifying Andean assemblages by using ethnographic, ethnohistoric, and archaeological data to construct a Bayesian network model. The model is assessed using specifically constructed test datasets and archaeological case studies. Bayesian models can lead to explicit and quantifiable probabilistic interpretations of faunal assemblages.

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9

Corr, Rachel. "Reciprocity, Communion, and Sacrifice: Food in Andean Ritual and Social Life". Food and Foodways 10, n.º 1-2 (enero de 2002): 1–25. http://dx.doi.org/10.1080/07409710212482.

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10

Radcliffe, Sarah A. "Marking the Boundaries between the Community, the State and History in the Andes". Journal of Latin American Studies 22, n.º 3 (octubre de 1990): 575–94. http://dx.doi.org/10.1017/s0022216x00020964.

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This paper attempts to draw out the significance and meaning of the recorreo [sic] (recorrido) de los linderos (going around the boundaries), also called linderaje ritual in an Andean peasant community. In villages such as Kallarayan which lie in the crop and pastureland regions of Cuzco department, Peru, the recorreo is a regular point in the ritual calendar, occurring as part of the lead-up to Lent.1 The event, which occurs on the Tuesday before Ash Wednesday, contains multiple references to the Peruvian nation, to surrounding haciendas, to local apus (spiritual powers embodied in mountain peaks), and to the community: as such it is a ‘polyvalent’ ritual,2 juxtaposing and inter-mingling symbols and meanings which otherwise are kept separate.

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11

Cadorette, Curt. "Christs in the Night: The Missiological Challenge of Andean Catholicism". Missiology: An International Review 25, n.º 1 (enero de 1997): 51–60. http://dx.doi.org/10.1177/009182969702500105.

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This article analyzes the social and religious life of a small town in the south of Peru. Focusing on the celebration of Holy Week, it studies how particular socioeconomic and cultural groups employ Catholic ritual to articulate their self-understanding, both socio-politically and religiously. The essay uses concepts drawn from the social sciences to help elucidate the theological and missiological challenges one faces in a conflictive social environment.

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12

Moore, Jerry D. "The Archaeology of Plazas and the Proxemics of Ritual: Three Andean Traditions". American Anthropologist 98, n.º 4 (diciembre de 1996): 789–802. http://dx.doi.org/10.1525/aa.1996.98.4.02a00090.

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13

Seligmann, Linda J. "Andean Logic and Andean Identity: Deathly Waters and Hungry Mountains: Agrarian Ritual and Class Formation in an Andean Town . Peter Gose. ; Cumbe Reborn: An Andean Ethnography of History . Joanne Rappaport." American Anthropologist 98, n.º 2 (junio de 1996): 411–13. http://dx.doi.org/10.1525/aa.1996.98.2.02a00210.

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14

Bray, Tamara L. "Water, Ritual, and Power in the Inca Empire". Latin American Antiquity 24, n.º 2 (junio de 2013): 164–90. http://dx.doi.org/10.7183/1045-6635.24.2.164.

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Archaeological, ethnohistoric, and ethnographic evidence provides ample indication that water was a key symbol in Andean thought. During the late precolumbian era, the attention lavished on waterworks and features by the Inca emphasizes a clear concern with control over water and its movement. This paper examines the way in which specific relations of power and identity were constructed through Inca management of water. To this end, I offer a comparative analysis of water-related features from different sectors of the Empire, representing different moments in its historical development. The intent is to further our understanding of how the manipulation of water figured in the imperializing process and how its use and meaning may have evolved over time. The architectural evidence from the sites included in the study suggests that conspicuous exercise of control over the movement and flow of water may have been more critical to the establishment of Inca hegemony than to its subsequent maintenance.

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15

De Feo, Vincenzo. "The Ritual Use of Brugmansia Species in Traditional Andean Medicine in Northern Peru". Economic Botany 58, sp1 (diciembre de 2004): S221—S229. http://dx.doi.org/10.1663/0013-0001(2004)58[s221:truobs]2.0.co;2.

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16

Zori, Colleen. "Extracting Insights from Prehistoric Andean Metallurgy: Political Organization, Interregional Connections, and Ritual Meanings". Journal of Archaeological Research 27, n.º 4 (7 de febrero de 2019): 501–56. http://dx.doi.org/10.1007/s10814-019-09128-7.

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17

Villalva, Daniela La Chioma Silvestre. "Music and cosmovision in the Andean Early Intermediate Period: representations of the panpipe player social role on moche ceramic iconography". Revista do Museu de Arqueologia e Etnologia. Suplemento, supl.11 (10 de septiembre de 2011): 139. http://dx.doi.org/10.11606/issn.2594-5939.revmaesupl.2011.113548.

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Visa-se elucidar o papel social do músico no período Intermediário Inicial Andino (100 a.C - 600 d.C ) com base em estudos iconográficos da cerâmica ritual mochica. São essenciais as relações dos dados com os estudos das cosmovisões ameríndias e as estruturas de poder político-religioso. As padronizações conceituais e estilísticas da cerâmica ritual nos permitem identificar unidades de significação que, possivelmente, normatizavam a semântica visual fundamentada na cosmovisão. Apresentaremos breve análise de um par de vasos em que aparecem personagens tocando antaras, classificados com o oficiantes (Makowski 1994) nos estudos iconográficos recentes

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18

Klaus, Haagen D., Jorge Centurión y Manuel Curo. "Bioarchaeology of human sacrifice: violence, identity and the evolution of ritual killing at Cerro Cerrillos, Peru". Antiquity 84, n.º 326 (25 de noviembre de 2010): 1102–22. http://dx.doi.org/10.1017/s0003598x00067119.

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The excavation of 81 skeletons at Cerro Cerrillos provided the occasion for a rigorously scientific deconstruction of human sacrifice, its changing methods and its social meaning among the Muchik peoples of ancient Peru. This paper shows how bioarchaeology and field investigation together can rediscover the root and purpose of this disturbingly prevalent prehistoric practice. Be warned: the authors' clinical and unexpurgated accounts of Andean responses to the spirit world are not for the fainthearted.

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19

Arnold, D. Y. y Peter Gose. "Deathly Waters and Hungry Mountains: Agrarian Ritual and Class Formation in an Andean Town". Mountain Research and Development 17, n.º 1 (febrero de 1997): 93. http://dx.doi.org/10.2307/3673918.

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20

Miranda Bown, Pablo. "Crónicas de lo sagrado (apuntes para una Etnografía futura)". Allpanchis 45, n.º 81/82 (9 de enero de 2020): 387–404. http://dx.doi.org/10.36901/allpanchis.v45i81/82.231.

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Este escrito es una reflexión sobre la ritualidad y la memoria en comunidades andinas de Chile, como también un ejercicio de escritura que, desde la «Antropología poética», pretende dar cuenta del etnógrafo enfrentado —en un mundo que no le espropio— a una dimensión fundamental, a veces inaprehensible y casi siempre incomunicable: el ámbito de lo sagrado. Abstract From a "poetic Anthropology" this text deals with the concepts "memory" and "ritual" in the ethnographic work in andean communities in northern Chile. It is, also, an attempt to develop the possibilities of writing about the experience about the fundamental dimension of the sacred.

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21

Castillo, Henry William Marcelo, Jorge Persi Principe Ramirez, Kathelin Alexandra Lozano Vasquez, Melvin Degnis Marcelo Castillo, Pepe Francisco Olaya Maza y César Raul Verastegui Paredes. "Ritual ambiental Vichama Raymi de Paramonga, abundancia en la agricultura del maíz, el tacú tacú alimentos y guacas, impulsor de la civilización andina en el arcaico tardío y no “comercio ni pesca”". South Florida Journal of Development 2, n.º 4 (23 de septiembre de 2021): 6083–94. http://dx.doi.org/10.46932/sfjdv2n4-084.

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Objetivo: Analizar el conocimiento en materia de investigación arqueológica en el Norte Chico del Perú con respecto al ritual religioso del Vichama Raymi de Paramonga. Métodos: Análisis de investigaciones publicadas en revistas científicas especializadas en la temática. Se centró el análisis y desarrollo, en el conocimiento en los últimos años, en materia de investigación arqueológica en el Norte Chico del Perú, cruce de información con datos antropológicos, ritos contemporáneos y fuentes de la cultura viva. Resultados: Descubrimiento definitivo sobre el cultivo y consumo masivo de maíz, camote, pepinos, guayabas y cientos de plantas domesticadas en el Arcaico Tardío de cinco mil años en Caballete y Huaricanga del Valle Fortaleza de Paramonga define que la sociedad de los inicios de la civilización andina fue agraria y no pesquera. Conclusiones: La forma del poder del Ritual ambientalista para el manejo social se expresó en las fiesta-festines de rituales del poder ambiental conocidos como los Vichama Raymis, las fiestas del origen de la abundancia de la agricultura, los alimentos y sanaciones de la Civilización Milenaria de Paramonga en donde el manejo de guerras psicosociales positivo a través del discurso de los sacerdotes o chamanes utilizó el tacú tacú o mistura de la pachamanca como dieta masiva-religiosa para estimular el intercambio la fuerza de trabajo colaborativo. Objective: To analyze the knowledge in archaeological research in the Norte Chico of Peru with respect to the religious ritual of the Vichama Raymi de Paramonga. Methods: Analysis of research published in specialized scientific journals on the subject. The analysis and development focused on the knowledge in recent years, in the field of archaeological research in the Norte Chico of Peru, crossing of information with anthropological data, contemporary rites and sources of living culture. Results: Definitive discovery about the cultivation and mass consumption of corn, sweet potato, cucumbers, guavas and hundreds of domesticated plants in the Late Archaic of five thousand years in Caballete and Huaricanga del Valle Fortaleza de Paramonga defines that the society of the beginnings of civilization Andean was agrarian and not fishing. Conclusions: The form of the power of the environmentalist Ritual for social management was expressed in the festivals-festivals of rituals of environmental power known as the Vichama Raymis, the festivals of the origin of the abundance of agriculture, food and healings of the Millennial Civilization of Paramonga where the positive management of psychosocial wars through the discourse of the priests or shamans used the tacú tacú or mixture of the pachamanca as a mass-religious diet to stimulate the exchange of the collaborative workforce.

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Devries, Melody J. "Heritage Appropriation and Commoditized Spirituality: Q’ero Mysticism & Andean New Age Healing". NEXUS: The Canadian Student Journal of Anthropology 23, n.º 1 (4 de julio de 2015): 26–34. http://dx.doi.org/10.15173/nexus.v23i1.958.

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With the onset of 2015, globalization is perhaps one of the most dynamic issues concerning the social sciences. It is critical to map all fields of the human/cultural experience that are susceptible to manifestations of globalization in the growing international tourism industry. In this study I have focused on the evolution of the Peruvian Andean highlands’ massive tourist industry, including a specific analysis on the Paz Y Luz Healing Centre, in order to address spiritual tourism and its appropriation and commodification processes. In my exploration of Andean mysticism and the concept’s effect on local cultural heritage, I have found it essential to consult Foucauldian understandings of the gaze, as well as several other perspectives on the role of ritual elements in the construction of spiritual realities. Subsequently I have been led to perhaps a predictable conclusion: spiritual tourism is a living relic of colonialism. It dilutes the cultural and spiritual heritage of peoples like the Q’ero for consumption by tourists, who use the gaze and its created ‘other’ to validate their own construction of spiritual realities.

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Rachl, Sabine. "“The Bridge Singers”: a Peruvian ritual based on improvisation during the dying process of Andean people". Nordic Journal of Music Therapy 25, sup1 (30 de mayo de 2016): 108–9. http://dx.doi.org/10.1080/08098131.2016.1180122.

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Garofalo, Leo J. "Conjuring with Coca and the INCA: The Andeanization of Lima’s Afro-Peruvian Ritual Specialists, 1580-1690". Americas 63, n.º 1 (julio de 2006): 53–80. http://dx.doi.org/10.1017/s0003161500062520.

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African diasporic communities throughout the Americas played important roles in creating colonial societies, providing both a population base and ways to organize everyday life as evidenced in subsistence activities, housing, language, religion, and artistic expression. In the Andes, Afro-Peruvian ritual specialists provide an example of black participation in forging a place in colonial society during the sixteenth and seventeenth centuries. They earned both respect and fear, status and stigma, for their ability to solve a variety of problems and illnesses believed to be caused by the malice of other people or by supernatural forces. These ritualists also show how people of African descent helped invent widely-employed strategies to bridge cultures and link heterogeneous colonial populations in Andean cities.

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25

Aedo, Angel. "Where places fold: The co-production of matter and meaning in an Aymara ritual setting". Journal of Material Culture 24, n.º 1 (28 de septiembre de 2018): 101–21. http://dx.doi.org/10.1177/1359183518803385.

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This article explores the enigmatic centrality of a seemingly unoccupied place located at the very heart of an Andean community in northern Chile. It investigates how the apparent emptiness of a ritual site paradoxically operates as an ineffable agent that articulates beings, things and landscapes. The author argues that the study of what happens in this place is of significance beyond regional studies. It goes beyond the usual cultural frameworks to consider theoretical concepts such as topology, materiality, vitality and relationality. In order to explore this, he investigates how the ‘empty’ heart of the ceremonial centre, Isluga Marka – the place that blurs borders and centres ( taypi) – emerges as a theoretically challenging topological phenomenon. The ethnography underlying this article is problematized in order to contribute to the general understanding of how matter, place and meaning can become entangled and mutually constituted.

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Becker, Sara K. y Sonia Alconini. "Head Extraction, Interregional Exchange, and Political Strategies of Control at the Site of Wata Wata, Kallawaya Territory, Bolivia, During the Transition between the Late Formative and Tiwanaku Periods (A.D. 200-800)". Latin American Antiquity 26, n.º 1 (marzo de 2015): 30–48. http://dx.doi.org/10.7183/1045-6635.26.1.30.

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This study focuses on trophy head taking during the transition between the Late Formative period and Tiwanaku period (A.D. 200-800) based on evidence from a dedicatory offering found at the site of Wata Wata, east of the Titicaca Basin. Although trophy-head taking was common in other precontact Andean cultures, evidence of the practice among cultures from this region is usually present only in iconography and not in actual physical remains. We explore the nature of this find and its placement within the trade and ceremonial center of Wata Wata. The three individuals included in the offering underwent various levels of violence at or around the time of death, including beheading, cranial and facial fracturing, defleshingjaw removal, and possible eye extraction. Such violence makes it unlikely that the heads were offered as part of a cult to revere ancestors. We argue that these heads, entombed in a ritual cache and sealed with a capstone, embody a strategic metaphor to remove authority and influence from the individuals, because skulls can be Andean symbols of power in life and the afterlife. The violent acts carried out on these crania may also have been a way to advertise broader changes during this transitional period in the Kallawaya region, a strategic exchange corridor between ecological zones in the Central Andes.

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McEwan, Gordon F. "The Function of Niched Halls in Wari Architecture". Latin American Antiquity 9, n.º 1 (marzo de 1998): 68–86. http://dx.doi.org/10.2307/972128.

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Recent archaeological study of the architecture at the Wari site of Pikillacta provides information concerning the function of one of three basic Wari architectural forms. These buildings, called Type II niched halls, occur at both Pikillacta and Viracochapampa, the two largest known Wari provincial sites. Their function can be deduced from a variety of evidence: data from excavations and associated artifacts, analogy with earlier, contemporary, and later Andean ritual/ceremonial buildings, and representations of buildings in Wari art. Based on this analysis, the niched halls apparently served as lineage halls where both real and fictive kin came to formally worship their ancestors. It is suggested that co-option of conquered elites by adoption, and thereby establishing a set of reciprocal obligations, may have been a strategy practiced by the Wari as a principal feature of their statecraft.

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28

Burman, Anders. "Deference Revisited: Andean Ritual in the Plurinational State. Into A. Goudsmit. Durham, NC: Carolina Academic Press, 2016. 333 pp." Journal of Latin American and Caribbean Anthropology 24, n.º 1 (28 de enero de 2019): 294–95. http://dx.doi.org/10.1111/jlca.12392.

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Logan, Amanda L., Christine A. Hastorf y Deborah M. Pearsall. "“Let’s Drink Together”: Early Ceremonial use of Maize in the Titicaca Basin". Latin American Antiquity 23, n.º 3 (septiembre de 2012): 235–58. http://dx.doi.org/10.7183/1045-6635.23.3.235.

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AbstractSince the Formative times, maize is and has been a highly valued social commodity in the Andes, particularly in the form of a traditional beer called chicha. While chicha production is well attested in the archaeology and ethnohistory of Andean states, the emergence of maize symbolism in earlier societies has not been systematically addressed. In this study phytolith and starch grain analyses are used to trace production, processing, and consumption of maize at sites on the Taraco Peninsula of Bolivia and thus the entrance of maize into the region. We systematically examine the role of maize by addressing its rarity, use contexts, and preparation. The pattern of plant part representation and use suggest that maize was being consumed in the form of chicha at its earliest introduction to the Titicaca Basin (800–250 B.C.). Drinking of alcohol in ceremonial spaces embodies the process of commensality of public ceremony and the establishment of reciprocal relationships during the Formative period. These results demonstrate that contextual analysis of microbotanical remains has great potential to answer anthropological questions surrounding food, ritual, and identity.

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Tietze, Eleonor, Silvana V. Urquiza y María Ornela Beltrame. "Paleoparasitological study of Holocene South American camelids (ca. 8970–470 years 14C BP) from an archaeological site, Southern Puna of Argentina (Antofagasta de la Sierra, Catamarca)". Holocene 31, n.º 8 (2 de mayo de 2021): 1264–72. http://dx.doi.org/10.1177/09596836211011654.

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South American camelids (SAC) have occupied a central role in the development of Andean societies. They are widely distributed in South America and since ancient times are an important factor in Andean economies and social and ritual life. The archaeological site Punta de Peña 4 (PP4) is located in Antofagasta de la Sierra Basin (Southern Puna of Argentina). PP4 is a rock overhang and presents a large occupational sequence (early Holocene until historic times). The aim of this contribution is to study parasite diversity and the relationship among parasites and SAC through holocenic times in the Southern Puna of Argentina. Besides, differences in parasite egg preservation in the site were discussed. A total of 65 coprolites assigned to SAC were rehydratated, homogenized, filtered, allowed to spontaneous sedimentation and examined for parasite remains. Given the morphology of the coprolites, the biogeographic origin and the presence of coccidian oocysts of Eimeria macusaniensis in some of them, a camelid origin of the coprolites is suggested. This is the first paleoparasitological study from PP4, an archaeological site of Antofagasta de la Sierra, a key region in northwestern Argentina and Central Andes. Eleven taxa of parasites were found belonging to Apicomplexa, Platyhelminthes, and Nematoda. Specific parasite species of SAC were found, such as E. macusaniensis and Lamanema chavezi/Nematodirus lamae. A remarkable finding was the presence of Moniezia sp. and Strongyloides sp. in coprolites from different levels of PP4, pointing out the presence of these genera in native artiodactyls of the region previous to the arrival of Hispanic societies. Results displayed a change in the number of parasite taxa present in SAC through time. The parasite-SAC relation through time and differences in parasite egg preservation between levels and sectors (covered and uncovered) of the site are discussed.

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Bawden, Garth. "The Structural Paradox: Moche Culture as Political Ideology". Latin American Antiquity 6, n.º 3 (septiembre de 1995): 255–73. http://dx.doi.org/10.2307/971675.

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In this article I demonstrate the utility of an historical study of social change by examining the development of political authority on the Peruvian north coast during the Moche period through its symbols of power. We too often equate the material record with “archaeological culture,” assume that it reflects broad cultural reality, and interpret it by reference to general evolutionary models. Here I reassess Moche society within its historic context by examining the relationship between underlying social structure and short-term processes that shaped Moche political formation, and reach very different conclusions. I see the “diagnostic” Moche material record primarily as the symbolic manifestation of a distinctive political ideology whose character was historically constituted in an ongoing cultural tradition. Aspiring rulers used ideology to manipulate cultural principles in their interests and thus mediate the paradox between exclusive power and holistic Andean social structure which created the dynamic for change. A historic study allows us to identify the symbolic and ritual mechanisms that socially constituted Moche ideology, and reveals a pattern of diversity in time and space that was the product of differential choice by local rulers, a pattern that cannot be seen within a theoretical approach that emphasizes general evolutionary or materialist factors.

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32

SCHEVILL, MARGOT BLUM. "Woven Stories: Andean Textiles and Rituals:Woven Stories: Andean Textiles and Rituals". Museum Anthropology 29, n.º 1 (abril de 2006): 85–86. http://dx.doi.org/10.1525/mua.2006.29.1.85.

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Fowler, Catherine S. "Woven Stories: Andean Textiles and Rituals. Andrea M. Heckman". Journal of Anthropological Research 59, n.º 4 (diciembre de 2003): 564–65. http://dx.doi.org/10.1086/jar.59.4.3631601.

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34

Langer, Erick D. "Andean Rituals of Revolt: The Chayanta Rebellion of 1927". Ethnohistory 37, n.º 3 (1990): 227. http://dx.doi.org/10.2307/482445.

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35

Sillar, Bill. "The Social Agency of Things? Animism and Materiality in the Andes". Cambridge Archaeological Journal 19, n.º 3 (octubre de 2009): 367–77. http://dx.doi.org/10.1017/s0959774309000559.

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A major focus of inter-disciplinary debate has been the need to bridge the Cartesian divide between people as active subjects and inert passive objects, to better reflect how things provoke and resist human actions through their ‘secondary agency’. Many Central Andean people express a deep concern about their relationship with places and things, which they communicate with through daily work and rituals involving ‘sympathetic magic’. A consideration of Andean animism emphasizes how agency is located in the social relationship people have with the material world and how material objects can have social identities.

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DeMarrais, Elizabeth. "Animacy, Abstraction, and Affect in the Andean Past: Toward a Relational Approach to Art". Cambridge Archaeological Journal 27, n.º 4 (23 de octubre de 2017): 655–69. http://dx.doi.org/10.1017/s0959774317000671.

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In this article, I set out a relational approach to Andean art, with the aim of investigating, in broad terms, the making, viewing and experience of art among pre-Hispanic peoples. The analysis draws upon the ideas of art historians, as well as upon the work of ethnographers and archaeologists, to integrate theoretical approaches that consider animacy and the ways art objects gain significance as part of assemblages. Examining four aspects of Andean art: (1) insistence; (2) abstraction; (3) networks and linkages; and (4) affect and embodied experience, I conclude that the term ‘art’ (as an analytic category) overlaps poorly with Andean categories of cognition, sociality and material practice. Archaeologists can usefully refocus attention on the ways these craft items were made, used in daily life, displayed in rituals and ultimately deposited in the places where they were found.

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Belmonte, Alexandre. "The Past Embedded in Everyday Life". English Language Notes 58, n.º 1 (1 de abril de 2020): 92–102. http://dx.doi.org/10.1215/00138282-8237432.

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Abstract The Andean experience of the everyday is affected markedly by respect and reverence for tradition, for teachings of the past, and for myths that explain and simplify reality. This article reflects on the uses of ancient rituals in Bolivia today, in the context that Xavier Albó named “the return of the Indian.”

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Alipio-Rodríguez, Anavely, José Mostacero-León, Eloy Lopéz-Medina, Anthony J. De La Cruz-Castillo y Armando Efraín Gil-Rivero. "Ethnomedicinal use value of the flora of the Hill “La Botica” used by the Andean Community of Cachicadán - Perú". Boletin Latinoamericano y del Caribe de Plantas Medicinales y Aromaticas 19, n.º 6 (30 de noviembre de 2020): 601–13. http://dx.doi.org/10.37360/blacpma.20.19.6.43.

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The present investigation was aimed at determining the value of ethnomedicinal use that is given to the flora of the Hill "La Botica", by the Andean Community of Cachicadán, Santiago de Chuco, Perú. 96 semi-structured interviews were applied, following the “snowball” technique. Collections were made by botanical explorations.For each of the species, family data, scientific and common name, part used, disease or disease treated, location in UTM and use value index (IVU) were detailed. 48 species of flora are used ethnobotanically by the Andean Community of Cachicadán, distributed in 46 genera and 26 families, of which they stand out for their number of species: Asteraceae (10), Rosaceae (5) and Lamiaceae (3). Of these, 72% (35 species) are very important for the cure or treatment of their diseases, according to their use value (IVU). In addition the inhabitants of the Andean Community of Cachicadán, report suffering from 38 diseases or ailments; grouped into 10 categories, where they prevail, those of the systems: respiratory (FCI = 0.88), digestive and gastrointestinal (FCI = 0.85), reproductive (FCI = 0.84), urinary (FCI = 0.84), nervous (FCI = 0.83), Musculoskeletal (FCI = 0.82), cardiovascular (FCI = 0.82) and rituals (FCI = 0.81).

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Roddick, Andrew P. "Rituals of the Past: Prehispanic and Colonial Case Studies in Andean Archaeology". Ethnoarchaeology 10, n.º 2 (3 de julio de 2018): 178–81. http://dx.doi.org/10.1080/19442890.2018.1510640.

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Sharratt, Nicola. "Rituals of the Past: Prehispanic and Colonial Case Studies in Andean Archaeology". Ethnohistory 68, n.º 1 (1 de enero de 2021): 155–56. http://dx.doi.org/10.1215/00141801-8702468.

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Pinilla Pulido, Ana. "La celebración del Inti Raymi en el Parque del Retiro de Madrid. Reconfiguración identitaria, rituales andinos en espacios públicos". Deusto Journal of Human Rights, n.º 12 (11 de diciembre de 2017): 17. http://dx.doi.org/10.18543/aahdh-12-2014pp17-41.

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In this communication concerning the celebration of Inti Raymi (The Sun Festival – Traditonal ceremony related to the commencement of a time of renovation according to the Andean worldview) in a Madrid public space (Retiro Park) in 2012 and 2014. I shall discuss and analyse the process of revitilization both cultural and political, through which the Andean migrant community empowers itself. Becoming visible as a community with a specific identity to the Madrilenian society in its struggle for recognition as active social agents who participate in the construction of the city in which they inhabit.Published online: 11 December 2017

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Kaproń OFM, Kasper. "Luis Jerónimo de Oré OFM — Symbolo Catholico Indiano (1598)". Poznańskie Studia Teologiczne, n.º 35 (3 de septiembre de 2020): 139–57. http://dx.doi.org/10.14746/pst.2019.35.08.

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Brother Luis Jerónimo de Oré’s Symbolo Catholico Indiano was the most important and authorized sixteenth century treatise for the evangelization of the native Andean peoples. In its pages we find a vivid image of Andean reality immediately after the Conquest and a fervent exposition of the Catholic faith inspired in the recent Councils of Trent and Lima. The treatise also presents the missioning methods that served the Franciscans and other priests of the Viceroyalty for the evangelization of the indigenous peoples. Above all, in this text we find an admirable exposition of the theological doctrine and catechetical practice in the anthropological perspective that forms its starting point, which is the Andean man or woman who had never heard a message of salvation and dignity for the human person. Brother Luis Jerónimo de Oré Rojas OFM was born in Huamanga in 1554 (now the geographi- cal Department of Ayacucho in Perú). He was a zealous missionary who travelled throughout the colonizers’ territory, from the extreme north of Florida to the extreme south of Chile. As an intelli- gent linguist he was the author of important rituals and catechisms in Quechua and Aymara. He was one of the first bishops born on the American soil, and the first to be incorporated into the Native Indian Council and the Vatican hierarchy; as a bishop he stood out for his protection of aboriginal groups and his energetic defense of the cultural integrity of Native Indian nations.

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Aktor, Mikael. "‘Respect Pollution’: Urenhed og renselse i hinduismens rituelle personhierarki". Religionsvidenskabeligt Tidsskrift, n.º 69 (5 de marzo de 2019): 120–34. http://dx.doi.org/10.7146/rt.v0i69.112746.

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ENGLISH ABSTRACT: The American anthropologist Edward B. Harper coined the concept ‘respect pollution’ for a practice where a person shows respect towards another person at a higher level in the Hindu ritual hierarchy by doing something in relation to the latter that would normally be regarded as involving impurity and pollution. That could be touching someone’s feet or foot wear, eating the lefto-vers of others, or getting in physical contact with urine or feces. What would nor-mally be regarded as impure becomes a source of purification or even salvation when it is an index of a ritually superior person, say, a saint or a god, or even, for women, one’s husband. This article explains the background of these practices in the classical rules of purification known from the medieval Hindu law literature with respect to each of these cases, feet, sandals, leftovers, feces and urine, but ex-pands the field by including places of death and cremation. In the second part of the article examples are given of the ways these cases are turned into ‘respect pol-lution’. DANSK RESUMÉ: Den amerikanske antropolog Edward B. Harper introducere-de begrebet ‘respect pollution’ for en praksis, hvor en person viser respekt for en anden person, der står højere i det rituelle personhierarki, ved at gøre noget i for-hold til denne, der almindeligvis involverer rituel urenhed og besmittelse. Det kan være at komme i berøring med andres fødder eller fodtøj, at spise rester af mad, andre har spist af, eller at komme i berøring med afføring eller urin. Ting, der el-lers opfattes som urene, bliver i en sådan praksis kilde til renselse eller endda frel-se, forudsat at de konkrete urenheder er knyttet personer med højere status i det ri-tuelle hierarki, det være sig en helgen eller en gud, eller, for kvinder, ens ægte-mand. Artiklen forklarer baggrunden for disse praksisser i de klassiske regler for renselse, der er formuleret i den middelalderlige hindulovlitteratur, i forhold til hver af disse eksempler, fødder, sandaler, madrester og afføring, men udvider feltet ved også at inddrage steder, hvor en person er død eller kremeret. I den anden del af artiklen gives der eksempler på, hvordan disse felter transformeres til medier for ‘respect pollution’.

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Webster, Laurie D. "Woven Stories: Andean Textiles and Rituals. Andrea M.Heckman. albuquerque:university of new mexico press, 2003. 199 pp." Museum Anthropology 36, n.º 1 (26 de marzo de 2013): 92–94. http://dx.doi.org/10.1111/muan.12013.

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Pazzarelli, Francisco. "Looks Like Viscera". Social Analysis 63, n.º 2 (1 de julio de 2019): 45–65. http://dx.doi.org/10.3167/sa.2019.630203.

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This article explores how viscera, bodies, and forces emerge in resemblance to one another. In the connections between the animals’ butcher, the treatment of body parts, and the rituals of herd marking in the Argentinean highlands, folds and wrappings of viscera, leathers, meats, and dances make things ‘look like’ something else in different scales, highlighting correspondences or reflections between entities. Each level of these compositions refers to another, and a change in one can affect all of them. Resemblances are constantly evaluated and topologically manipulated, either to enable their mutual stimulation or to avoid connections and thus to establish differences between the perspectives of different beings. This article argues that the fabrication of similarities and differences through the manipulation of resemblances offers a privileged key to an understanding of Andean and Amerindian sociality.

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MEISCH, LYNN A. "Woven Stories: Andean Textiles and Rituals by Andrea M. Heckmanï¿½Ausangate by Andrea Heckman and Tad Fetig". American Anthropologist 111, n.º 3 (septiembre de 2009): 393–94. http://dx.doi.org/10.1111/j.1548-1433.2009.01140_5.x.

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Lau, George F. "Rituals of the Past: Prehispanic and Colonial Case Studies in Andean Archaeology - edited by Rosenfeld, Silvana and Bautista, Stefanie". Bulletin of Latin American Research 37, n.º 4 (septiembre de 2018): 527–29. http://dx.doi.org/10.1111/blar.12876.

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Alí Chávez, Amparo. "Arqueología: una reflexión en torno a la producción académica en el Seminario de Historia Rural Andina". ISHRA, Revista del Instituto Seminario de Historia Rural Andina 1, n.º 1 (21 de julio de 2017): 59. http://dx.doi.org/10.15381/ishra.v1i1.13044.

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Los estudios multidisciplinarios del Seminario de Historia Rural Andina han promovido el conocimiento en temas arqueológicos andinos y amazónicos, siendo Pacopampa (Chota, Querocoto, Cajamarca) un eje principal de estudio dentro del área de la arqueología desde mediados de la década de 1960. Ello ha permitido dar alcances sobre la problemática cronológica del período Formativo, además de la descripción, prospección y excavación del sitio arqueológico. Desde la década de 1970 hasta la actualidad las publicaciones de diferentes arqueólogos han permitido conocer diferentes investigaciones sobre el arte (iconografía, rituales e instrumentos musicales) y la economía prehispánica (optimización de la agricultura colonial y el uso de sistema hidráulico prehispánico asociado a humedales en la costa peruana).Archaeology: reflections about the scientific contribution of the Seminario de Historia Rural Andina The multidisciplinary approach of the Seminario de Historia Rural Andina had encouraged the study of Andean and Amazonian archaeology, and the archaeological project of Pacopampa has remained emblematic since the decade of 1960. As a result significant data about its chronology and the cultural components of this Formative period site have been produced so far. In addition, other studies have provided valuable data about prehispanic art, economics and water management on the coast.Keywords: Peruvian Archaeology; Pacopampa; Formative; Seminar of Andean Rural History.

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Laursen, Erik. "Hyper-ritualer og følelser for det sociale. Durkheims teori om samfundets møde med sig selv". Dansk Sociologi 20, n.º 4 (23 de diciembre de 2009): 59–73. http://dx.doi.org/10.22439/dansoc.v20i4.3137.

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Emile Durkheim er kendt som en sociolog, der understregede vigtigheden af at studere samfundet som en funktionelt integreret helhed af objektiverbare sociale fakta. I artiklen argumenteres der for at følelser i al deres uhåndgribelighed alligevel fascinerede ham som en central forskningsgenstand. Durkheims teori om følelser har to hovedtemaer. Han har dels en teori om ”opbrusende øjeblikke”, det er situationer præget af sociale oplevelser, der skaber sporsættende og stærkt følelsesmættede erfaringer. Oplevelser, der er tæt knyttet til det sociale, men samtidig transcenderer dette felt og gør det meningsfuldt. Han har endvidere en teori om, hvorledes sociale fællesskaber gennem ritualer, symboler og fortællinger fastholder og genskaber de oprindelige følelser knyttet til de ekstraordinære situationer. Artiklen udfolder Durkheims behandling af disse to teoretiske spor og drager bl.a. den konklusion, at menneskers baggrund for at handle intentionelt formes gennem markante sociale situationer, præget af en høj følelsesmæssig intensitet. En anden konklusion er at sådanne ekstraordinære situationer så at sige insisterer på at blive erindret. Det sker gennem følelsesmæssige bånd, der knytter erindret fortid sammen med erindrende nutid. De ”opbrusende øjeblikke” bliver dermed styrende for de måder hvorpå mennesker, både individuelt og kollektivt, konstruerer deres biografier og gør deres aktuelle handlinger meningsfulde. ENGELSK ABSTRACT: Erik Laursen: Hyper-rituals and Feelings for The Social. Durkheim’s Theory of Society’s Meeting with Itself Emile Durkheim is known for emphasizing the importance of studying society as a functional, integrated whole of social data that may be objectified. This article argues that feelings in all of their intangibility nevertheless fascinated him. Durkheim’s theory on feelings possesses two main themes. On one hand he has a theory on “effervescent moments”, which are situations characterized by social experiences creating path making and strongly emotional experiences. Experiences closely connected to social life but at the same time transcending this field and giving it meaning. In addition, he has a theory about how social communities maintain and regenerate the original fee-lings attached to extraordinary situations through rituals, symbols and sto-ries. This article presents Durkheim’s discussion of these two theoretic paths and concludes that people’s background for acting intentionally is formed by significant social situations characterized by intense feeling. It also concludes that such extraordinary situations insist on being remembered. This happens through emotional ties binding recalled past to recalling present. The “effervescent moments” become therefore the ways in which people, individually as well as collectively, construct their biographies and give their current acts meaning. Key words: Hyper-rituals, emotions, soft social facts, religion, effervescence moments.

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Ortiz, Gabriela, Rita Soledad Ramos y Alvaro Alavar. "Fire, rituals and domesticity. Forest resource management in the sub-Andean region of Jujuy, Argentina (2000 BP): First anthracological evidence". Journal of Anthropological Archaeology 47 (septiembre de 2017): 96–108. http://dx.doi.org/10.1016/j.jaa.2017.04.002.

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