Suchergebnisse

Komplexe Prozesse und Strategien der Vergangenheitspolitik haben in Lateinamerika stark an Bedeutung gewonnen. Welche Dynamiken der Aufarbeitung von politischer Gewalt entstehen in unterschiedlichen lokalen Kontexten? Welche Konflikte um Wahrheit, Gerechtigkeit, Erinnerung und Versöhnung treten dabei auf? Anhand empirischer Forschung aus neun Ländern macht der Band die Heterogenität, Pluralität und Polyphonie dieser Diskurse und die Vielschichtigkeiten von Täter-Opfer-Beziehungen sichtbar. Die Beiträge richten dabei einen kritischen Blick auf lateinamerikanische (Post-)Konfliktprozesse und auf

Komplexe Prozesse und Strategien der Vergangenheitspolitik haben in Lateinamerika stark an Bedeutung gewonnen. Welche Dynamiken der Aufarbeitung von politischer Gewalt entstehen in unterschiedlichen lokalen Kontexten? Welche Konflikte um Wahrheit, Gerechtigkeit, Erinnerung und Versöhnung treten dabei auf?Anhand empirischer Forschung aus neun Ländern macht der Band die Heterogenität, Pluralität und Polyphonie dieser Diskurse und die Vielschichtigkeiten von Täter-Opfer-Beziehungen sichtbar. Die Beiträge richten dabei einen kritischen Blick auf lateinamerikanische (Post-)Konfliktprozesse und auf die globale Diskussion um »Transitional Justice«.

The search for ontological principles specifi c for the Isthmo-Colombian region developed slowly during the last decade and started from ethnographic data and anthropological experiences which diverge in specifi c ways from the ideal-typical ontological notions of animism or analogism. Th e paper present refl ections on a set of ontological principles, which – based on the current state of analysis – allow to characterize a variety of Isthmo-Colombian socio-cosmologies in non-essentialist terms and in delineation to Amazonian animism, which became used as interpretative frame also for contemporary indigenous groups further north. Th us, rather than proposing the existence of a specifi c and rigid Isthmo-Colombian ontology I will try to summarize a number of basic principles along which local socio-cosmologies diff er from the great ontological schemes like animism and analogism. By making some ontological links between the Isthmo- Colombian area and Mesoamerica visible the paper invites to rethink local principles in ontological terms, while avoiding the imposition of theoretically attractive, but only partially fi tting ontological schemata, which may cause selective misreadings and biased interpretations of local ontological principles.

El baile de los niños yukpa, el primer ritual para los recién nacidos, tiene como fin formar personas fuertes, intrépidas y valientes, capaces de resistir los ataques de los enemigos. Este artículo analiza este ritual en términos de sus diferentes fases y las formas predatorias específicas que sustentan su lógica. Se argumenta que el ritual expresa una forma de depredación diferente a las nociones amazónicas. En lugar de centrarse en la exopráctica de incorporar al Otro, promulga una formación endopráctica de vitalidad, fuerza y resistencia expresada en términos vegetales, de fermentación vigorizante del tami, la masa del maíz molido, y la superación de las restricciones y la vulnerabilidad asociadas con las restricciones de la covada. Al mismo tiempo, los enemigos simbólicos son eliminados ritualmente y la violencia es mimetizada y representada entre los participantes del ritual. Esto no solo produce personas fuertes e intrépidas y acaba con la reclusión parental, sino que crea las condiciones para atacar a los enemigos.

Este trabajo se dedica a la intertextualidad de ciertos objetos entre los yukpa, un grupo indígena de habla carib y enfoca especialmente a su noción de 'escritos' tumeno. Aunque las cestas yukpa no llevan motivos iconográficos, el nombre de la cesta es "el que posee 'escritos'" y una cesta está llamada tumeno. La capacidad de actuar de estos escritos se demuestra centrándose en las bolsas que llevan el tumeno de la serpiente. Se argumenta que estos escritos no son simbólos, pero icónos e indices. Como tales, forman parte de la semiosis entre diferentes especies y están utilizados para comunicar con los no-humanos.

An exploration of violence among the Yukpa of northwestern Venezuela focuses on how institutionalized forms of violence are structured according to sociocosmological contexts. The Yukpa culture, language, economy, & social organization are described, along with their distinctive myth-based worldview. It is noted that the wars, blood feuding, & ritualized duels that were common among the Yukpa until the 1960s almost totally disappeared after Capuchin missionaries introduced activities that established formal leadership. However, it is contended that symbolic notions of violence, such as cannibalism, have become more significant than the actual practice of violent acts in the past. These symbolic notions of violence, which are grounded in Yukpa sociocosmology & associated with various levels of social organization, serve to reproduce the social structure in terms of the local construction of identity & alterity. It is maintained that some forms of violence among the Yukpa, such as vendetta, duels, & suicide, are related to different concepts of power & prestige that stem from basic distinctions of social organization & worldview. 3 Figures, 60 References. J. Lindroth

Indigenous peoples have been cast as representing modernity?s fading premodern0Other. This volume starts from the opposite assumption, namely that0contemporary indigenous peoples are specifically modern societies, profoundly0shaped by their specific ways of dealing with, making use of and transforming the0contexts imposed by nation-states, colonial systems and globalization. They do that0from a position alternative to that of the modern West. The book aims to0understand these processes and the resulting forms of indigenous modernities in0Lowland South America through ethnographic case studies. It argues that there is0more about indigenous modernities than the simple assertion that indigenous0peoples are now modern too.0Indigenous groups are modern in multiple, complex and alternative ways. As the0contributions show this holds true for current forms of shamanism and indigenous0Christian churches, new meanings of traditional clothing, as well as indigenous0cosmologies that confront western concepts, technology and welfare programs.0The notion of indigenous modernities refers to a space beyond old modernist0dichotomies. The paradox, like the disturbing Otherness it brings to our attention,0is the result of a relation in which assumptions we take ontologically for granted0are confronted by other realities. Looking at the creative ways indigenous peoples?0practices subvert such assumptions may result in substantial irritation and is a0starting point for a renewed reflection on classical assumptions about modernities0and indigenous ways of both being modern and exceeding modernity in the face of0long-standing power inequalities and the imposition of logics of Western ontology

El presente número de Tabula Rasa incluye estudios etnográficos recientes que intentan entender la diversidad cultural del área comprendida por la baja Centroamérica (Creamer & Haas, 1985; Lange & Stone, 1984; Linares, 1979; Stone, 1966) y la parte central del noroeste de Suramérica. También conocida como área chibcha (Kirchhoff, 1943), intermedia (Costenla Umaña, 1991; Haberland, 1957; Langebaek y Cárdenas Arroyo 1996), región histórica chibcha-chocó (Cooke, 1992) o parte del área circuncaribe (Steward, 1948). A partir de los años 2000, con la voluntad de abandonar las categorías meramente lingüísticas y la idea que era una tierra sin entidad propia, empezó a recibir el nombre de área istmo-colombiana[ (Hoopes & Fonseca, 2003). En comparación con otras áreas culturales –como la amazónica o la mesoamericana–, a pesar de ser constantemente renombrada y captar la atención de genetistas, arqueólogos y lingüistas, ha sido vagamente definida y poco considerada en los actuales debates antropológicos.

Investigating local Indigenous processes of creation and creativity, this book uses ethnographic and comparative anthropological perspectives to enquire about creative transformative practices in lowland South America. The volume shows how people create and reinforce their conditions of being by employing different genres of transgression and by creatively shifting contexts of significance. Local socio-cosmic orders, the interrelation of creative genres (myth, verbal art, song, ritual, and handicrafts), and their changing frames of reference (from communal celebrations to wider political and commercial realms) demonstrate the relational, generative, and processual quality of Amerindian creativity