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Amazonian Cosmos: The Sexual and Religious Symbolism of the by Gerardo Reichel-Dolmatoff

By Gerardo Reichel-Dolmatoff

In Amazonian Cosmos, a special and interesting contribution to South American ethnography, Gerardo Reichel-Dolmatoff investigates the realm view of an remoted Indian tribe, the Desana, of the Northwest Amazon. the writer labored with a unmarried informant over a protracted interval, and later checked his findings generally within the box. The acculturated local informant expressed his principles of guy and the Universe in phrases that transcend the slender limits of a really expert ethnological paintings and that exhibit an interrelated procedure of symptoms and logos of a lot wider curiosity. through the use of mythology and local languages as keys to an figuring out of social habit, the writer has reached a degree of inquiry and a intensity of notion hardly ever accomplished in a examine of primitive rain wooded area Indians, these remnants of as soon as strong tribes that now are quickly disappearing.
Claude Lévi-Strauss writes of Amazonian Cosmos: “I have tested your e-book with passionate curiosity and i'm surprised on the riches of that universe that you divulge to us in it. South American ethnography is absolutely not an identical back, for you've gotten introduced it right into a new period ... it truly is very unlikely to specific enough appreciation for the intense demonstration you could have given us of hitherto unsuspected chances for research in depth.”
Amazonian Cosmos is the author’s personal translation of Desana, released in Spanish in 1969.
GERARDO REICHEL-DOLMATOFF is learn fellow on the Universidad de los Andes, and member of the Instituto Colombiano de Antropología in Bogotá. he's the writer of 8 books, together with “Colombia”: historic Peoples and locations and the folk of Aritama, and has additionally released various articles on Colombian ethnology and archaeology.

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Ils parlent des dialectes mazatèques. ) 2. Tchíin-tjao (broncho-pneumonie). « Ce sont les ouragans qui importent cette maladie. Quand les nuages d’une tempête qui menace sont noirs, ils apportent le Tchiin-tjao. ) 5 Je n’ai jamais mangé les enfants saints pendant que je vivais avec Serapio parce que, selon nos croyances, la femme qui prend des champignons ne doit pas avoir de relations avec les hommes. Ceux qui vont faire une veillée ne doivent pas avoir de relations sexuelles pendant quatre jours avant et quatre jours après la veillée.

Elle a vécu auprès de moi, sans mari, tout le restant de sa vie. 3 Un jour, mon oncle Emilio Cristino est tombé malade au point qu’il ne pouvait plus se lever. J’étais une petite fille de cinq, six ou sept ans; je n’ai jamais su quelle maladie il avait. La grand-mère Maria Estefania, inquiète, est allée chercher un Sage du nom de Juan Manuel pour qu’il guérisse l’oncle. Le Sage Juan Manuel n’était pas un homme très vieux; il arriva chez nous à la nuit tombée. Il portait un paquet de feuilles de bananier qu’il maniait avec les plus grandes précautions.

Qu’ils nous donnent le pouvoir de suivre le mal à la trace, pour en finir avec lui. Je leur ai dit, aux champignons : — Je te boirai le sang. Je te mangerai le cœur. Parce que ma conscience est pure, parce qu’elle est sans tache, comme la tienne. Donne-moi la vérité. Que San Pedro et San Pablo soient avec moi... Quand la tête m’a tourné, j’ai éteint les bougies. L’obscurité sert de fond pour ce qu’on voit à ce moment-là. Pendant cette même veillée, après que le Livre eut disparu, j’ai eu une autre vision : j’ai vu le Seigneur Suprême des Montagnes, le Chicon Nindo.

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