A tradição analógica e o surgimento de uma antropologia dialógica

Franz Boas (1921:468) e Stith Thompson (1929: XVII) observaram, há muito tempo, que parecia não haver quase nenhum “mito autêntico sobre a criação” na América do Norte indígena, com o que eles queriam, aparentemente, se referir aos mitos de origem, segundo o modelo metafísico do Gênesis I, João I, e, por falar nisso, segundo a Metafísica de Aristóteles. Mas Boas mencionou que há, ao norte da Califórnia, mitos nos quais “a criação espontânea” acontece (1921:468). Ao relermos as versões Maidu e Kato desses mitos, vemos que o que acontece é que há dois criadores, masculino e feminino, e que ambos se acham presentes num mundo que possui existência física já no começo da estória (Thompson, 1929:24-37). As mudanças que então se operam no mundo se concretizam quando esse homem e essa mulher mantêm um diálogo ”” não há nenhum ser solitário e masculino que diz: “Que isto ou aquilo seja feito.” Um diálogo semelhante acontece no Popol Vuh, o livro sagrado dos Quichê-Maia'-, e constitui uma profunda rejeição contra o livro do Gênesis (Tedlock, 1183: cap. 11)

A identidade maya-poqomchi’ guatemalteca em suas manifestações espirituais e religiosas

Guatemala es un país caracterizado por una diversidad cultural considerable. Entre los más de veinte grupos mayas que pueblan su geografía, los poqomchi´es que habitan en Alta y Baja Verapaz han mantenido gran parte de su idiosincrasia particular, heredada de los antiguos mayas. El principal objeto de este artículo es analizar los aspectos más destacados de la espiritualidad y religiosidad poqomchi´, como herencia del pueblo maya del que proceden y producto tanto de la interacción con otros colectivos mayas cercanos como del sincretismo como respuesta de supervivencia. Para ello, nos basaremos en la observación sistemática y participante y la entrevista, para llegar a la conclusión de cómo aún en la actualidad los principales rasgos de la espiritualidad poqomchi´ continúan vigentes, no exentos de la influencia de los pueblos con los que comparte espacio.Guatemala is a country of considerable cultural diversity. Among the more than twenty Mayan groups that populate its territory, the Poqomchi´ who inhabit Alta and Baja Verapaz have preserved a great deal of their particular idiosyncrasy inherited from the ancient Maya. The main purpose of this article is to analyze the most important aspects of Poqomchi´ spirituality and religiosity as the legacy of the ancient Maya from whom they descend, as well as a product both of their constant interaction with other Mayan groups and syncretism as a survival mechanism. For this purpose, it is based on systematic participant observation and interviews which have led to conclude that the main features of Poqomchi´ spirituality remain alive even today, although not free from the influence of the peoples with whom they share space.A Guatemala é um país caracterizado por uma diversidade cultural considerável. Entre os mais de 20 grupos maias que povoam sua geografia, os poqomchi’es que habitam na Alta e Baixa Verapaz têm mantido grande parte de sua idiossincrasia, herdada dos antigos maias. O principal objetivo deste artigo é analisar os aspectos mais destacados da espiritualidade e religiosidade poqomchi’, como herança do povo maia do qual procedem e produto tanto da interação com outros grupos maias próximos quanto do sincretismo como resposta de sobrevivência. Para isso, tomaremos como base a observação sistemática e participante e a entrevista para chegar à conclusão de como ainda na atualidade os principais traços da espiritualidade poqomchi’ continuam vigentes, não isentos da influência dos povos com os quais compartilham espaço.Este artículo es el resultado de las investigaciones etnográficas llevadas a cabo por el investigador dentro del grupo HUM 556 (Universidad de Huelva, España), Mundialización e Identidad, y forma parte de una investigación sobre la esencia identitaria, los procesos de preservación cultural y transculturación de los pueblos mayas de Guatemala

Teaching from the American Earth

xxiv.280 hal

A tradição analógica e o surgimento de uma antropologia dialógica

Franz Boas (1921:468) e Stith Thompson (1929: XVII) observaram, há muito tempo, que parecia não haver quase nenhum “mito autêntico sobre a criação” na América do Norte indígena, com o que eles queriam, aparentemente, se referir aos mitos de origem, segundo o modelo metafísico do Gênesis I, João I, e, por falar nisso, segundo a Metafísica de Aristóteles. Mas Boas mencionou que há, ao norte da Califórnia, mitos nos quais “a criação espontânea” acontece (1921:468). Ao relermos as versões Maidu e Kato desses mitos, vemos que o que acontece é que há dois criadores, masculino e feminino, e que ambos se acham presentes num mundo que possui existência física já no começo da estória (Thompson, 1929:24-37). As mudanças que então se operam no mundo se concretizam quando esse homem e essa mulher mantêm um diálogo — não há nenhum ser solitário e masculino que diz: “Que isto ou aquilo seja feito.” Um diálogo semelhante acontece no Popol Vuh, o livro sagrado dos Quichê-Maia'-, e constitui uma profunda rejeição contra o livro do Gênesis (Tedlock, 1183: cap. 11)

Popol vuh. English.

380 p. : ill. ; 22 cm

Scholarship, Politics, and Dialogical Anthropology

The dialogue of cultures . . . characterizes our age and . . . is incarnated by ethnology, at once the child of colonialism and the proof of its death throes: a dialogue in which no one has the last word, in which neither voice is reduced to the status of a simple object. -Tzvetan Todorov There is a great dialogical potential in social and cultural anthropology. I say potential, but the dialogue has been there all along in the very doing of anthropology, or at least the part of the doing that takes place in the field. Anthropology is in fact founded upon the very possibility of dialogues that might reach back and forth across rifts of linguistic, cultural, and social difference. But once the field is left behind and books are published, dialogue has a way of disappearing beneath forms of writing that keep anthropological voices and native voices segregated in separate volumes. In ethnographic monographs we mostly hear the voice of an omniscient narrator, declaring, in the third-person plural, what the natives think and do. If we want to hear a native voice for longer than the time it takes to utter what anthropologists call a "native term," we have to go to a separate book, a volume of "native texts," in which only the natives speak and the anthropologist all but disappears, as if no one had been there asking for texts, recording them, and responding to them. Considering these two kinds of books together creates a dialogue of sorts, but with a very long wait for the change from the anthropological to the native voice. And even then, after all that third-person anthropological narrative, we hear mostly third-person native narrative. In both cases the voices of individuals are subordinated to the voices of traditions

Southwest Volume 9

Copy used as an exhibit in a court case; pages 499-508 from Southwest, volume 9; about Zuni religious beliefs, ceremonial practices, and social organization

2000 Years of Mayan Literature

Mayan literature is among the oldest in the world, spanning an astonishing two millennia from deep pre-Columbian antiquity to the present day. Here, for the first time, is a fully illustrated survey, from the earliest hieroglyphic inscriptions to the works of later writers using the Roman alphabet. Dennis Tedlock--ethnographer, linguist, poet, and award-winning author--draws on decades of living and working among the Maya to assemble this groundbreaking book, which is the first to treat ancient Mayan texts as literature. Tedlock considers the texts chronologically. He establishes that women were among the ancient writers and challenges the idea that Mayan rulers claimed the status of gods. 2000 Years of Mayan Literature expands our understanding and appreciation not only of Mayan literature but of indigenous American literature in its entirety.Cover -- Contents -- Acknowledgments -- Note on the Pronunciation of Mayan Words -- Introduction -- PART ONE -- 1 Learning to Read -- 2 Early Mayan Writing -- 3 The Skilled Observer from Maxam -- 4 From the Time of Gods to the Time of Lords -- 5 Cormorant and Her Three Sons -- 6 Temple of the Sun-Eyed Shield -- 7 Temple of the Tree of Yellow Corn -- 8 Lady Shark Fin and the Evening Star -- 9 The Rattlesnakes of the City of Three Stones -- 10 Drawing and Designing with Words -- 11 Graffiti -- 12 The Question of the Beginning and End of Time -- 13 The Mouth of the WelI of the Itza -- 14 Writing on the Pages of Books -- 15 Signs of the Times -- 16 Moon Woman Meets the Stars -- 17 The Power of the Great Star -- 18 Thunderstorm -- 19 Diagrams of the Days -- PART TWO -- 20 The Alphabet Arrives in the Lowlands -- 21 The Books of Chilam Balam -- 22 Understanding the Language of Suyua -- 23 Song of the Birth of the Twenty Days -- 24 Conversations with Madness -- 25 The Alphabet Arrives in the Highlands -- 26 A Way to See the Dawn of Life -- 27 Blood Moon Becomes a Trickster -- 28 The Death of Death -- 29 The Human Work, the Human Design -- 30 We Saw It All, Oh My Sons -- 31 The Count of Days -- 32 Man of Rabinal -- Epilogue -- Notes -- Bibliography -- List of Mayan Texts and Translations -- List of Figures -- List of Maps -- Illustration Credits -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- O -- P -- Q -- R -- S -- T -- U -- V -- W -- X -- Y -- ZMayan literature is among the oldest in the world, spanning an astonishing two millennia from deep pre-Columbian antiquity to the present day. Here, for the first time, is a fully illustrated survey, from the earliest hieroglyphic inscriptions to the works of later writers using the Roman alphabet. Dennis Tedlock--ethnographer, linguist, poet, and award-winning author--draws on decades of living and working among the Maya to assemble this groundbreaking book, which is the first to treat ancient Mayan texts as literature. Tedlock considers the texts chronologically. He establishes that women were among the ancient writers and challenges the idea that Mayan rulers claimed the status of gods. 2000 Years of Mayan Literature expands our understanding and appreciation not only of Mayan literature but of indigenous American literature in its entirety.Description based on publisher supplied metadata and other sources.Electronic reproduction. Ann Arbor, Michigan : ProQuest Ebook Central, YYYY. Available via World Wide Web. Access may be limited to ProQuest Ebook Central affiliated libraries