Revisión bibliográfica analítica sobre los elementos culturales de la familia de los pueblos amerindios kogi y wayúu

The aim (lens) is to realize one they investigated analytical in the cultural aspects of the family of the Amerindian peoples Kogi and Wayúu. In this population I determine the essence of the subject matter, for the first ones it is the “blood” (kinship matrilineal) materialized by the payment, in the second ones it is the fecundity realized by the act of poporear and the territoriality; one and other one relate to the system contribution of reciprocity of Levis - Straus. In both the cycle of the family is constant, nevertheless, the Kogi possess system closed with subsystems desligamiento and in the Wayuu the system is opened by agglutinate subsystems. One found discrepancy in the characterization of the Wayuu as society of matriarchy; he (she) concludes with Carranza’s offer of (1997) in the existence of matrilinealidad. In the Kogi the magnitudes of the transformations concern the family, which makes these vulnerable to changes in his (her, your) internal dynamics. In both cultures the topic is established, as unit that determines the sense of ethnic, at the time identity extrapola the subject matter in the concept of the socialization, in the population it is realized across the rites of puberty and the marriage (couple). Then “the family stamps on his (her, your) members a sense of identity.” (Minuchin, 1986).Este artículo presenta la comprensión alcanzada acerca de los aspectos culturales de la familia de los pueblos amerindios Wayúu y Kogi, a partir de la realización de una investigación bibliográfica analítica sobre los mismos. Los resultados de esta investigación nos muestran que la “sangre” es un elemento esencial para los Wayúu (parentesco matrilineal) materializado por el pago; en tanto que, para los Kogi, es fundamental la fecundidad, manifiesta en el acto de poporear, así como en la territorialidad. Uno y otro se relacionan con el aporte de sistema de reciprocidad de Lévi- Strauss. En ambas, el ciclo de la familia es continuo; sin embargo, los Kogi poseen un sistema cerrado con subsistemas desligamiento, mientras que, en los Wayúu, el sistema es abierto con subsistemas aglutinados. En los hallazgos se resalta la discrepancia en la caracterización de los Wayúu como sociedad de matriarcado; concluyéndose con la propuesta de Carranza (1997) en la existencia de matrilinealidad. En los Kogi, además, las magnitudes de las trasformaciones afectan a la familia, lo que hace a éstos vulnerables a cambios en su dinámica interna. En las dos culturas se estabFamily, culture, socializationlece el tema como unidad que determina el sentido de identidad étnica. Por eso la temática se extrapola en el concepto de la socialización, que en la población se realiza a través de los ritos de pubertad y el matrimonio. Por ello se reconoce que la familia es la encargada de generar en las personas un sentido de identidad (Campanini, A.; Luppi, F., 1996), (Minuchin, 1986)

El tejido del cosmos. Tiempo, espacio y arte de la hamaca entre los ette (chimila)

Mediante un examen de las correspondencias observadas entre principios cosmológicos y cultura material, en el presente artículo se propone un modelo del universo ette, pueblo de lengua chibcha del norte de Colombia. Se compara la forma en la que se experimenta el espacio y el tiempo a nivel cósmico con la manera en la que se concibe y se usa la hamaca. Se expone el modo en que este objeto parece materializar un complejo conjunto de nociones sobre el universo: desde la forma cóncava, bipolar e inestable de la tierra, hasta la tripartición entre un presente humano ligado al medio, un pasado animal vinculado a lo bajo y, por fin, un futuro divino asociado a lo alto.À travers un examen des correspondances entre principes cosmologiques et culture matérielle, l’article propose un modèle du monde ette, peuple de langue chibcha du Nord de la Colombie. On compare la façon dont l’espace et le temps cosmiques sont vécus avec la manière dont les Indiens conçoivent et utilisent le hamac. On montre comment cet objet matérialise un ensemble complexe de notions concernant l’univers, allant de la forme concave, bipolaire et instable de la terre, à la tripartition entre un présent humain rattaché au centre, un passé animal lié au bas et, enfin, un futur divin associé au haut.The aim of this article is to put forward a model of the Ette universe, a Chibchan speaking people of northern Colombia, through an analysis of the relationship between cosmological principles and material culture. The way in which time and space are experienced at a cosmological level is compared with conceptions of the hammock and the way it is used. We show how this object materializes a complex set of cosmic notions: from the concave, bipolar and instable shape of the earth, to the tripartition between a human present located in the middle, an animal past placed below and, finally, a divine future situated above

Iconografía funeraria en la cultura arqueológica de San Agustín Colombia

393 p. Recurso ElectrónicoEste libro recoge los resultados de los últimos quince años de investigación sobre la Cultura de San Agustín adelantados por el Dr. Velandia, con el apoyo de un grupo de estudiantes en su Seminario de Arqueología Simbólica, quienes realizaron sus trabajos de grado sobre diferentes tópicos del proyecto de investigación; en consecuencia, se trata de un producto de investigación científica articulado sobre un proceso de enseñanza – aprendizaje, que ha propiciado la formación de profesionales más idóneos en el campo de la disciplina social

Living the Law of Origin: The Cosmological, Ontological, Epistemological, and Ecological Framework of Kogi Environmental Politics

Doctoral thesis in Social Anthropology. Based on a realist and holistic approach, this work examines how the environmental political activism of the Kogi Indigenous People of the Sierra Nevada de Santa Marta mountain range in Colombia, is guided by a wider and complex way of being in and knowing the world. This in turn, it is argued, forms part of an elaborate, interrelated and structured 'system' of human and non-human elements, which can be framed and understood through a necessary integration of the four analytical concepts of cosmology, ontology, epistemology, and ecology.This project engages with the Kogi, an Amerindian indigenous people from the Sierra Nevada de Santa Marta mountain range in northern Colombia. Kogi leaders have been engaging in a consistent ecological-political activism to protect the Sierra Nevada from environmentally harmful developments. More specifically, they have attempted to raise awareness and understanding among the wider public about why and how these activities are destructive according to their knowledge and relation to the world. The foreign nature of these underlying ontological understandings, statements, and practices, has created difficulties in conveying them to mainstream, scientific society. Furthermore, the pre-determined cosmological foundations of Kogi society, continuously asserted by them, present a problem to anthropology in terms of suitable analytical categories. My work aims to clarify and understand Kogi environmental activism in their own terms, aided by anthropological concepts and “Western” forms of expression. I elucidate and explain how Kogi ecology and public politics are embedded in an old, integrated, and complex way of being, knowing, and perceiving on the Sierra Nevada. I argue that theoretically this task involves taking a realist approach that recognises the Kogi’s cause as intended truth claims of practical environmental relevance. By avoiding constructivist and interpretivist approaches, as well as the recent “ontological pluralism” in anthropology, I seek to do justice to the Kogi’s own essentialist and universalist ontological principles, which also implies following their epistemological rationale. For this purpose, I immersed myself for two years in Kogi life on the Sierra, and focused on structured learning sessions with three Mamas, Kogi spiritual leaders and knowledge specialists. I reflect on how this interaction was possible because my project was compatible with the Mamas’ own desire to clarify and contextualise the Kogi ecological cause. After presenting this experience, I analyse the material as a multifaceted, interrelated, and elaborate system to reflect the organic, structured composition of Kogi and Sierra, also consciously conveyed as such by the Mamas. I hereby intend to show how the Kogi reproduce, live, and sustain this system through daily practices and institutions, and according to cosmological principles that guide a knowledgeable, ecological relationality with things, called ‘the Law of Origin’. To describe this system, I develop a correspondingly holistic and necessary integration of the anthropological concepts of cosmology, ontology, epistemology, and ecology. Based on this, I argue that Kogi eco-politics are equally embedded in this system, and constitute a contemporary attempt to maintain their regulatory relations with the Sierra Nevada and complement their everyday care-taking practices and rituals. In Kogi terms, this continuity and coherence is a moral imperative and environmental necessity. Thus framing and clarifying Kogi eco-politics may enrich insights into the nature of indigenous ecological knowledge, and may help address environmental problems