Yurupary: mito, leyenda y epopeya del Vaupes / Hector H. Orjuela ; con la traduccion de la “Leggenda dell’ Jurupary” del conde Ermanno Stradelli por Susana. User file_la-leyenda-de-yurupary-pdf_html does not exist. To upload a file just follow these simple steps: Beneficios de utilizar zippyshare. Para subir un. LIBRO YURUPARY PDF – 30 Oct LEYENDA DE YURUPARY by Caicedo de Cajigas, Cecilia and a great 4ANTICUARIADO – LIBRO USADO.
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The shamans who heal sickness are directly connected with Dzuliferi, who gives them their chants and advises them on the whereabouts of lost souls; and Kuwaithe source of sicknesses caused by sorcery, who demonstrates to the shamans how to cure sorcery.
She also has the remedies against the poison of the animals.
Present to your audience. Each phratry consists of a number of sibs ranked according to the birth order of a mythical set of agnatic ancestors. While the site is rich in symbolism of primordial times, evident in the arrangement of boulders and caves, what makes dedcargar distinctive is that it has no petroglyphs whatsoever Xavier Leal, University of Illinois Press, Urbana, pp.
Adapted from Ortiz and Pradillaby M. Order a copy Copyright or permission restrictions may apply. Can I get a copy?
LIBRO YURUPARY PDF
Figure 4 Petroglyph of Kuwai-ka-Wamundana Font: More presentations by Karen Pinilla Copy of El vanguardismo. Constrain to simple back and forward steps. Add a personal note: This corresponds predominantly to the culture area of the northern Arawak-speaking peoples, whose history in that area dates back several thousand years Neves, What could possibly make the sloth such a powerful figure? Cultural Anthropologyvol. This is one of the most important tasks of the priestly chanters who perform the kalidzamai.
Es el jefe cacique. The Hehenawa in fact were originally an Arawakan sib which adopted the Tukanoan language Correa, ; Goldman, yurpary created descargarr trans-indigenous religious tradition.
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LIBRO YURUPARY PDF
Cancel Reply 0 characters used from the allowed. Ultimately, apprentices learn how to cure from the very source of the poison or sickness that afflicted the ill. During the ceremony, they played a big “flute” probably the Yurupary trumpet and the spirit -actually an old man- whipped the youths with a lash of manatee hide, to make them strong.
The parts were divided amongst various lands.
Elements of his body were transformed into poisonous plants and leaves, used in sorcery, as well as sickness-giving spirits, or Yoopinai, found throughout the local forest environment. Does it mean that the Kuwaiwa represent two different moments in the history of the formation of a tradition between the older northern Arawakan and the younger eastern Tukanoan? Handbook dezcargar South American Indians.
Ortiz, Francisco, and Pradilla, Helena Powerful shamans frequently combine the knowledge of both, including the pepper shamanism, which is a priestly type of knowledge in that it applies to groups sometimes large of initiates.
As for the vertical shamans, these comprise the master-chanters and ceremonial specialists, the peaceful guardians of an esoteric knowledge indispensable if reproduction and internal group relations birth, initiation, naming, funerals, etc. Kuripako elders explained that petroglyphs began with Kuwai at Hipana, and that descaryar, the petroglyphs, are reminders to initiates of what they should not do, that is, disobey initiatic restrictions.
Shamanism, cosmology, petroglyphs, Amazonia, Aruaque, sacred geography, mythology. Cosmos, Self, and History in Baniwa Religion: Dussan, Elisabeth Reichel