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204.More information
In this paper, I analyze the internationalized Peruvian shamanic landscape, a landscape shaped today by what I call “neo-shamanic appropriations”. These are the result of meetings between new age and local shamanisms, between European, South and North American travelers and shamans. However, the Peruvian shamanic landscape is older–I wouldn't want to make an estimate–as evidenced by the sharing of ritual, medicinal and psychotropic plants, and the names of those plants. In other words, the so-called “shamanic tourism” does not cause but contribute to a diffuse process. To show this, I support my analysis with the following descriptions: first, a psychotropic plant (ayahuasca) and its usages; second, the Awajun shamanism (Jivaro linguistic family, Peru); third, the shamanic festivals and other unusual rituals organized in America or Europe. Finally, I discuss the encounter and its intelligence, through the understanding of what is playing out in modern psychoactive experiences.
Keywords: nouvelles spiritualités, néochamanismes, Pérou, Awajun (fam. ling. jivaro), ayahuasca, voyage, réappropriations, new age, neo-shamanism, tourism, Peru, Awajun, ayahuasca, journey, appropriations, nuevas espiritualidades, (neo) chamanismos, Perú, awajun (fam. ling. jíbaro), ayahuasca, viaje, reapropiaciones
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Recent archaeoentomological investigations of a funeral platform at the Mochica site of Huaca de la Luna, Peru, have highlighted the importance of necrophagous insects in the funeral rites of these Indians. A rich iconography showing flies flying over dancing skeletons or accompanying future sacrificed individuals corroborates the existence of singular mortuary practices, and suggests that probably these insects had a psychopomp function. The originality of this emblematic site of pre-Columbian America does not end there, as other insects, associated with funerary deposits, provide us relevant information about the nature of the offerings designed to accompany the deceased in his journey to the beyond.
Keywords: Archéoentomologie funéraire, Amérique précolombienne, pratiques funéraires, Mochica, Pérou, Funerary archaeoentomology, pre-Columbian America, funerary practices, Mochica, Peru, Arqueoentomología funeraria, América precolombina, prácticas funerarias, Mochica, Perú
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Chile's recent history is linked to mining. In the northern regions of the country, mining expansion has brought about profound environmental transformations in the landscape and social changes in the indigenous communities that inhabit these regions. Through a series of vignettes, I explore the abandoned mining camps of Ollagüe, a Quechua community located in the highlands (puna) of northern Chile. The ruins of the sulphur industry provide an opportunity to explore the history of these socio-economic changes. I propose an exploration of volcanic vibrancy, volcanoes being understood here as cultural spaces of mining production, as natural spaces that bear witness to the changes and impacts of the sulphur industry, and as living entities whose rebellion against human domestication has shaped the sociability between them and the local community.
Keywords: Rivera, volcans, exploitation minière, soufre, capitalisme, anthropologie historique, Andes, Chili, Rivera, volcanoes, mining, sulphur, capitalism, historical anthropology, Andes, Chile, Rivera, volcanes, explotación minera, azufre, capitalismo, antropología histórica, Andes, Chile
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210.More information
Montaigne's cannibal logic consists of losing the body to crystallize better the word and prolong the memory. For the Tupinambas, the body, much more than a simple communication medium, represents a real economy (a trade good) : it is transformed into a sign which enables a symbolic exchange. Thanks to this absolute consumption, death becomes regenerative. Montaigne's Essays are themselves a living body ; they serve as a meeting place and synthesize exchanges with other bodies. Montaigne literally “feeds” on the Other to strengthen his own body and to protect it from degradation. Like cannibals, the humanists of the Renaissance practice “innutrition” : they consume the dead bodies of their elders (the textual bodies of the Ancients) in order to preserve themselves for posterity.
Keywords: Montaigne, cannibalisme, cadavre, corps, innutrition, mémoire, Montaigne, cannibalism, corpse, body, innutrition, memory