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Objective: To broaden the knowledge on the practice of tattooing, from a psychoanalytical approach, by situating this vertex within a wider context; historical, religious, cultural, social. After establishing a historical and sociocultural context, the main objective of this text is to communicate some of the factors of unconscious origin, presented in the psychoanalytic clinic, in relation to the central theme: tattooing. Methodology: to specify the historical origin of tattooing, the point of view of Judeo-Christian beliefs, its technique and risks for users and fundamentally, from two clinical vignettes, to provide knowledge about the unconscious motivations that lead some patients to get tattooed. Results and Conclusions: two main elements are highlighted within a psychoanalytic context: frozen or insufficiently elaborated mourning and secret rituals of loving fidelity. [ABSTRACT FROM AUTHOR]

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The article analyzes the practice of punitive exhumation in the Middle Ages by religious authorities. It examines how and why this ritual emerged and speculates about its possible meaning. Additionally, it mentions the association between exhumation and annihilation, especially in cases of heresy. It also presents a modern case of exhumation in the Mohawk community of Kahnawake, Canada, where the body of a priest accused of sexual abuse was exhumed and transferred to another cemetery. The article highlights the complexity of interpreting rituals and how interest groups can give them a new meaning. [Extracted from the article]

Numerous studies have explored mobility along the Qhapaq Ñan. Most of them examine how the road influenced local, regional, and imperial dynamics by fostering exchange relationships and connecting societies, people, and territories. These investigations explicitly or implicitly assume that it was male individuals who mobilized to build the Tahuantinsuyo, while women remained within the domestic unit or were confined to imperial buildings. In this study, we seek to acknowledge potential patterns of women's mobility as part of female collectives, including those identified as acllas (chosen ones) or mamaconas (matrons) within the Tahuantinsuyo territory, through a gender perspective. We do so by drawing on five cases supported by biogenetic data and published textile analysis, as well as ethnohistorical data from Inca llacta cemeteries and capacocha ritual events (a ritual of obligation to the Inca state where infants were offered). We identified modes of movement that consider the distance traveled, the age of female individuals, and the political motives framing each activity, and which, in turn, construct identity, Finally, our analysis indicates that the visualization and analysis of individuals' mobility experiences are associated with types of movement related to local, regional, or imperial political interests that reveal certain logics of movement that have been hidden, in this case, those of female experiences within the Tahuantinsuyo. [ABSTRACT FROM AUTHOR]

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The article is an editorial that laments the departure of Alejandro Ortiz Rescanierie, founder and first director of the Anthropologica magazine. His legacy in the magazine and his openness towards the academic community are highlighted. It is mentioned that Ortiz was a beloved teacher in the field of symbolism and ritual, and his contributions in the field of Amazonian anthropology are remembered. His friendship with José María Arguedas is also mentioned, as well as his inspiration to combine art with anthropology. [Extracted from the article]

The analysis of grave goods provides information about the rituality of ancient populations. The present investigation aspires to broaden the knowledge about the funerary use of spindle whorls among pre-Hispanic Mayas. These objects are generally interpreted as part of the identity of the buried individuals. However, in Palenque, southern Mexico, spindle whorls are deposited in contexts that present evidence of posthumous rituals and secondary manipulation of the skeletal content. In this research, six recently excavated funerary contexts from Group IV, an elite household from Palenque, are examined in detail. These graves are compared with burials of other domestic groups and with an example of the Palenque’s royalty: the Red Queen’s sarcophagus. Iconographic, historical and ethnographic sources allowed to infer that the spindle whorls in Palenque were used to carry out posthumous rites that involved the production of thread to materialize a communication route with the ancestors. [ABSTRACT FROM AUTHOR]

In César Moro's poetry, we can identify a consistent endeavor towards cosmic communion and the revival of the mythical vision that typified the rituals and relationships with nature of the ancient Amerindian cultures of Peru. This article elucidates these tendencies in the oeuvre of the Peruvian surrealist poet, specifically through the analysis of selected prose poems. These poems are primarily from the collection titled Cartas (1939), and 'Biografía peruana', a part of the book Los anteojos de azufre (1958). The personal appropriation of the surrealist proposition carried out by Moro, along with its mythical, imaginative, and emotional connections to the Andean territories, will be highlighted. The ecopoetic and hermeneutics approach of Moro's work exhibit the possibilities and limits of the avant-garde and modern proposals to link the human being with the cosmic totality. [ABSTRACT FROM AUTHOR]

This proposal is the result of the inter-epistemic dialogue established between Mayan calendrical ritual specialists --ajq'ijab-- from Guatemala with people from the western academy. In it, we outline the ideas that support this exchange and propose that contemporary timecounting systems, given their close relationship with various elements and the cycles of nature form a collective biocultural heritage of the Kaqchikel people, which must be recognized as such to support their political and cultural vindication processes. [ABSTRACT FROM AUTHOR]

The article "Uncertainty and Ambiguity in Amerindian Relationships" by Johannes Neurath analyzes Amerindian ritual art and its relationship with the production of ritual objects and images in Mesoamerica, Northern Mexico, and the United States. The author argues that indigenous art is a technology that allows for relating and transforming, aspects that classical anthropological theories have not satisfactorily addressed. Additionally, the complexity of rituals and myths in the Amerindian world is explored, focusing on ritual condensation and internal social contradictions. The comparative method between different regions is also highlighted in order to understand the symbolism and rituals related to the feathered serpent. The text describes Preuss and Warburg's studies on Indian gods as vegetation demons and discusses the common origin of their religion and art. The iconography of the Southeast Ceremonial Complex is analyzed, questioning the explanation within the framework of cosmological dualism. The power of ritual objects in the Central Mexican Highlands is explored, emphasizing the complexity of identities and relationships. The author invites questioning established ideas and offers a new perspective on indigenous art and knowledge. [Extracted from the article]

This article is part of a more extensive research work on the oracular system of the snail [Mones 2022]. The article, as a part of a previous work, it is expressly dedicated to the review of the postulates of some authors on certain categories used in the analysis of the religious system of the Regla de Ocha. In order to structurally analyze the ritual system, it is necessary to examine the link of its main categories with the oracle, as well as with the concept of person managed within the ritual system. This proposal is aimed exclusively at bibliographic analysis and dialogue with these authors. Which was revealed fundamental for the development of fieldwork, reflected in the original research. [ABSTRACT FROM AUTHOR]

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The article describes the project presented by Ignacio de Castera for the regal oath festivities to Carlos IV in Mexico City. The project included the manufacturing of platforms with portraits and emblems of the new monarch, as well as the construction of triumphal arches, statues, and an allegorical carriage. Castera proposed unifying different ceremonies and celebrating the festivities during the month of November to save expenses. His project integrated ritual, artistic, and economic aspects, and sought to perpetuate the memory of the sovereign. [Extracted from the article]

The process of indians of Tlalhuacpan is an inquisitorial document of the early sixteenth century, where it is narrated to have found a pair of otomíes indians by the colonial authorities, making self-sacrifices to their ancient pre-hispanic deities. The purpose of this article is to analyze the personages and actions that were carried out in this ritual to understand its importance among the otomíes populations, an area that is currently known as Valle del Mezquital. This document is examined through an ethnohistorical analysis, in which different written sources such as ethnographic, archaeological and historical are confronted, in order to understand the relation that this ritual had for social maintenance, with the hope of having good harvests and propitiating the rains. [ABSTRACT FROM AUTHOR]

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The prologues of the poems of the archaic Greek epic contain traits of rituality and knowledge that indicate the pattern of creation, emission and reception of the themes and topics that the Iliad, the Odyssey, the Theogony and Works and Days deal with respectively. Such traits are part of a ritual through which a line of emission and reception is drawn that begins with the invocation to the Muse made by the poet, who acts as a mediator between the divine and the human world. In this sense, the article exposes some elements of rituality in the prologues of the poems of Homer and Hesiod that focus on the subject matter and mark the link between the Muse, the poet and the audience, specifically pointing to the topic of knowledge. [ABSTRACT FROM AUTHOR]

Within the religious manifestations of the Venezuelan people, there are some very special figures that are the object of countless rituals and devotional events: the miraculous souls. People who after death do favors and miracles to the living. By this, they are clearly distinguished from other deceased. Around them originates an intimate, family or public veneration in their grave or in the place where they died. They come to be revered at home altars, where they share that sacred space with the saints and deities of the official sainthood of the Catholic Church. On these characters, a rich oral tradition has been built. Their stories are structured according to a way where the character’s history is perceived, rather, as a legendary or archetypal being. The stories and miracles of these characters transcend from generation to generation. [ABSTRACT FROM AUTHOR]

The types of artistic mimesis are basically three: ritual, visual and cognitive. The last two are the ones that have most influenced art and correspond to the theses defended by Plato and Aristotle. The aesthetic experience of Vinciana painting is different. Such a distinction does not depend on fidelity to a supposed real model, nor on the anatomical correctness of its characters or the geometric purity of its perspectives. It seems to be related to what in the field of Aesthetics is called 'identification', 'incarnation', 'presentization' or 'representation'. In this article we propose to show that Leonardo was an artist more Aristotelian than Platonic. In his work and writings, we find enough Aristotelian traces. However, in vinciano thought and doing there is a form of inventive mimesis that allows us to reinterpret what a representation is. This article aims to notice the deep re-presentative depth, in the sense of a present doing that underlies the vinciano making. His skill is not exhausted in the likeness, nor in the knowledge of reality, but in a summoning to presence. Such a milestone allows us to venture, beyond psychoanalytic or psychological tendencies, why some works from Vinciana - unfinished- can be considered finished. [ABSTRACT FROM AUTHOR]

Within the formation of cultural symbolic heritage, gastronomy plays a fundamental role, serving as the meeting point between the identity and historical roots of a community, people, or race; generating a distinctive and representative blend of their origin, worldview, and cosmology. In this regard, the present work aims to describe the culture, traditions, and symbols within Afro-Mexican communities in the Cuajinicuilapa region, Mexico. Through a descriptive diagnosis, their main festive elements are presented as part of their culture, along with the gastronomy that accompanies symbolic and ritual processes. A qualitative methodology is employed, using a descriptive-sequential method and two applied instruments. The study concludes by obtaining an inventory of traditions that Afro-Mexican individuals preserve as part of their cultural history and replicate as a symbol of their identity. [ABSTRACT FROM AUTHOR]

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The article analyzes the discovery of corn in the necropolis of Thebes in Egypt and reflects on its importance in local life and archaeological sites. It is mentioned that corn is intertwined with other elements in the excavation, such as fruits of dum Hyphaene thebaica, dates Phoenix dactylifera, onion Allium cepa, sugarcane Saccharum officinarum, and pomegranates Punica granatum. The presence of corn in the archaeological area of Thebes is highlighted, which goes beyond the pharaonic imaginary. The text also talks about the presence of corn in Egypt in different practices and rituals, as well as its importance in agriculture and harvest. The relevance of corn in history and archaeology is mentioned, and how it can challenge preconceived notions about heritage. The topic of corn is also addressed in the context of history and archaeology, highlighting its cultivation worldwide. [Extracted from the article]

According to the ancient and contemporary Mayans, bones are considered as carriers of certain spiritual essences and, thus, as fertile elements. Therefore, they acquire a deep symbolic significance, displayed in a wide range of ritual practices. In native hunting societies, in different geographic and ethnographic contexts, we observe the same conception, thus the remains of the prey are subject to a specific ritual treatment. We propose the analysis of this practice among the Northern Lacandon. It is shown that this process is necessary to preserve the essences contained in the bones, from which the hunted animals will regenerate. In the same way, we argue that the soul essences contained in the remains can be dangerous, when the remains are not properly treated. Ethnographic information inherent to the human body and the animal body will be compared, addressing the ontological and eschatological ideas of the Lacandon group. [ABSTRACT FROM AUTHOR]

The largest Kamari ista (banquet or festival of abundance) in the entire Kichwa-speaking Amazon is celebrated in the community and rural parish of Canelos, in the Pastaza district in the province of the same name, in Ecuador. Based on a request from the same community for the Kamari to be registered and certified as national heritage, between 2013 and 2022 participatory ethnographic work was carried out to prepare the base document for said goal. In this process, it became evident that, beyond certain ethnographic works from several decades ago, little is known today about this festival or ritual, its function and meaning. Starting from the work carried out within the framework of heritage certification, the objective of this article is to analyse the Kamari of Canelos from an anthropological perspective: its complex process of preparation and development, its intercultural origin, and especially its social function and cultural meaning. [ABSTRACT FROM AUTHOR]

This essay presents a case study of the ceremony of investiture of the Fifth Marquess of Priego as a knight of the Order of the Golden Fleece, an event that took place within the social and cultural context of King Philip IV's government in Spain. To this end, we analyse the courtly spaces in which the ceremony was carried out, and which involved rituals and symbols that brought to life the pomp, pageantry and magnificence of the Burgundian court, as well as the employment of sumptuary objects in the service of power. [ABSTRACT FROM AUTHOR]

The value of popular art, particularly theater, is relevant in the processes of elaboration of collective mourning of communities affected by the Colombian armed conflict, especially those derived from the 2002 massacre in Bojayá. The first idea to understand is that the various manifestations of violence experienced in the territory, especially the massacre and displacement, had a disruptive impact that profoundly deconstructed the daily life, identity, and the world of assumptions of the inhabitants. Specifically, it caused multiple losses of material and symbolic order, whose mourning has been very complex due to the dynamics of the Colombian war that prevented the traditional funeral rituals to say goodbye to the more than eighty dead and fragmented the community, by dispersing it in other municipalities. [ABSTRACT FROM AUTHOR]

The article presents a study on prehistoric monuments known as "sacred rocks" in Andalusia. These monuments are of great historical and cultural interest, as they document long-lasting ideological processes. Over 1300 sacred rocks have been identified on the Iberian Peninsula, and their study has focused on analyzing the rituals, myths, and traditions associated with these rocks. These analyses show that sacred rocks are prehistoric monuments that allow us to understand essential aspects of prehistoric imagery and beliefs. The article describes different types of sacred rocks in Andalusia, such as rock altars, numismatic rocks, balancing rocks, propitiatory rocks, and sliding rocks. These monuments are of interest because they allow us to delve into the ancestral conception of the "sacred landscape" and reveal the main concerns of popular life. It is important to study and preserve sacred rocks as monuments of historical and cultural interest. [Extracted from the article]

The subject of this article is the representation of rituals in pre-Colonial Mixtec codices. The objective is to show the diversity of rituals that were practised during the pre-Colonial period in relation to the ordering of social and natural times, from Mixtec stylistic resources and perspective. As other authors have already expressed, the codices are a primary and essential source for understanding the pre-Colonial period since, in the case of Ñuu Savi (The People of the Rain), they were written by Mixtecs, who explained their own world through these ancient books. [ABSTRACT FROM AUTHOR]

In general, mimesis can be ritual, visual or cognitive. The oldest mimesis takes place within the framework of rites, but in times of symbolic impoverishment many of them have lost their former vigour and have sometimes been reduced to mere folklore. Plato addressed visual mimesis, who said that it did not allow us to know reality with the depth or perfection with which it was possible to do it through rite or reflection. Aristotle delved into cognitive mimesis, pointing out that from it could be known the laws of nature, its ends and the way in which it operates to achieve them. By analysing these types of mimesis, we will highlight that a legitimate and effective way to reconnect man with the world and with reality is the enhancement of the rite. [ABSTRACT FROM AUTHOR]

This article analyzes the embodied experiences of healing, spirituality, and wellbeing catalyzed by women's ritual consumption of ayahuasca in Tijuana. The reterritorialization of the ritual practice of ayahuasca accounts for its insertion in the circuits of alternative therapies organized in the city and in the therapeutic-spiritual assemblages of the participants. Based on an ethnographic study in a therapeutic care center, the characteristics of the ayahuasca ritual are described. Through two paradigmatic cases, we analyze how the participants experience wellbeing and healing in ayahuasca ceremonies, which they refer to as a medicine that allows them to heal with love. We depart from the embodied processes lived in the ritual context to discuss the experiences from which women configure self-knowledge, wellbeing, and healing experiences. [ABSTRACT FROM AUTHOR]

The dances of the Mesoamerican tradition are organized from a way of understanding the world, they reiterate the validity of the worldview representing their mythical facts through the body in order to harmonize two planes of existence closely related to each other. Relations in time are regulated by the calendar, which marks the festive cycle where dances play a leading role. The space is organized by the idea of community related to a landscape that, together with dance, sustains life and allows historical continuity. Under the concept of work and ritual use of the dancer’s body, dance works, at specific moments and spaces, as a portal between the two levels of the cosmos. In this work, some of our own ethnographic cases and those of other authors are recorded in order to corroborate the analytical proposal that we built by taking up ideas from the work of Alfredo López Austin. [ABSTRACT FROM AUTHOR]

In this paper will show an ethnography about the visit of El Niño Doctor to the city of Puebla in 2019 to participate in the Holy Friday procession, along with other sacred entities that also parade in said ritual act. The remarkable thing about this religious act is that it is the first time that both the mentioned sacred infantile entity and El Señor de las Maravillas meet in the capital city of Puebla. Both sacred entities are the most popular in the federal entity of Puebla. Using the resources of symbolic anthropology, mainly, the cultural and political impacts that said religious event produces a little beyond the sphere of religion are shown. [ABSTRACT FROM AUTHOR]

Talking about myself is an alien and questionable act, not to say complex, in various spaces and contexts in which it sometimes falls to me to do so. For this reason, in the years that I have been attending this annual meeting that is the Bordes Seminar, I have tended on several occasions to propose detours and incidents embodied in different languages than written and oral, in order to account for some ghosts that visit me from time to time. In other words, to do that which is unique to each of us, that which Artaud so accurately sentenced in El pesa nervios, that of being ¨[...] the only witness of myself¨, I have used art both scenic and, lately, the visual. But what happens when the strategy becomes silent in the face of the suffering of those who use it, as their particular way of knowing how to say becomes insufficient to channel the testimony of what happens to us. Then it is time to rehearse the afterwards, to go further. Analogously to a passing ritual, I try to proceed with the present essay, leaving behind me the (apparently) exhausted to understand and accept the future in all its possibilities and transformations. What in the beginning would be the descriptive-interpretive compendium of a photographic series entitled Momoy citadino, which I have been building on the IG social network since the beginning of 2021 with the intention of reflecting on processes of revaluation and resignification of waste and obsolete, now becomes a testimony through the multifocal critical analysis of a single photograph of the series. Akind of first stage of the Guattari-Deleuzian ritornello, in order to reorganize (me) in the chaos produced by the drama of life: death. [ABSTRACT FROM AUTHOR]

The present-day Siona are descendants of the some 18,000 Western Tucanoans who occupied the Caquetá, Putumayo and Aguarico river basins in Colombia, Ecuador and Peru. When the anthropologist/author began her research among the Siona of Buenavista in 1970, there were no Siona curacas to guide the yajé rituals due to socio-economic transformations and loss of ancestral territory. However, in the following decade, the Siona resumed their collective yajé rituals for spiritual and political ends. The taita, a term that currently refers to the ritual specialist, is recognized as traditional authority and defender of the sacred territory in the face of the region's armed violence and extractive activities. This article presents a narrative told to members of the Siona Indigenous Guard by Taita Pablo Maniguaje Yaiguaje after a yajé ritual in order to introduce them to the invisible world of the territory. The article argues that the contemporary shamanic practices are a demonstration of their resistance and re-existence. Taita Pablo's narrative demonstrates the continuity of the poetics and politics of the shaman's role. [ABSTRACT FROM AUTHOR]

This paper presents a reflection on the interaction, meaning, and function of popular religiosity within official religion. To do so, based on fieldwork carried out in Los Pedroches (Andalusia) and selecting three features that could be included in what has been categorized as religiosity: healings, promises, and participation in festive religious rituals, we have interpreted the meaning that the fact of sharing these practices has for some individuals who recognize themselves as non-believers, and, by extension, reflect on their place within religion. We observe how the socalled popular religious forms occupy a peripheral place but serve as a connection between both. Another point of view about the religiosity and the religion, a paper to reflect and to interpretate about these practices and the interpretation of these manifestations. [ABSTRACT FROM AUTHOR]

Patronal celebrations are, par excellence, an artifact of memory. In the case of Tesistán, located along the rural-urban strip of Guadalajara, Mexico, three fundamental characteristics are noteworthy: First, the conservation of events have forged local identities; second, the fact that in celebration a juxtaposition is shown between rural and urban forms of life; third, the celebration expresses, above all, different modes of containment and resistance with regards to policies of urban expansion in the city of Guadalajara. The objective of this article is to analyze the mechanisms of collective memory, materialized in the patronal celebration dedicated to San Francisco de Asís, in relation with the tensions that the process of urbanization generates among those who inhabit Tesistán. Through ethnography, semi-structured interviews were conducted with actors and political figures of the locality who represent the organizing groups of the patronal festivities. As a main finding, it can be highlighted that, considering the celebration as an artifact of memory, one can better understand socio-territorial conflicts, the loss of community cohesion, the disassociation of the past, and the social dissolution caused by the transformation of the built space. [ABSTRACT FROM AUTHOR]

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Copyright of Revista Espanola de Antropologia Americana is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)