Para dar inicio a la andadura y refrescar la siempre vigente figura del emboscado, recuperamos este artículo de Antonio Escohotado sobre La emboscadura (1951) de Ernst Jünger.
David Fleming’s life’s work, published posthumously as Lean Logic: A Dictionary for the Future and How to Survive It, is proving a source of fascination to the ever-growing numbers of people recognising that society needs to reinvent itself
Traditional ecological knowledge among indigenous communities plays an important role in retaining cultural identity and achieving sustainable natural resource management. Hundreds of millions of people mostly in developing countries derive a substantial part of their subsistence and income from plant resources. The aim of this study was to assess useful plant species diversity, plant use categories and local knowledge of both wild and cultivated useful species in the Eastern Cape province, South Africa. The study was conducted in six villages in the Eastern Cape province, South Africa between June 2014 and March 2017. Data on socio-economic characteristics of the participants, useful plants harvested from the wild, managed in home gardens were documented by means of questionnaires, observation and guided field walks with 138 participants. A total of 125 plant species belonging to 54 genera were recorded from the study area. More than half of the species (59.2%) are from 13 families, Apiaceae, Apocynaceae, Araliaceae, Asparagaceae, Asphodelaceae, Asteraceae, Fabaceae, Lamiaceae, Malvaceae, Myrtaceae, Poaceae, Rosaceae and Solanaceae. More than a third of the useful plants (37.6%) documented in this study are exotic to South Africa. About three quarters of the documented species (74.4%) were collected from the wild, while 20.8% were cultivated and 4.8% were spontaneous. Majority of the species (62.4%) were used as herbal medicines, followed by food plants (30.4%), ethnoveterinary medicine (18.4%), construction timber and thatching (11.2%). Other minor plant use categories (1–5%) included firewood, browse, live fence, ornamentals, brooms and crafts. This study demonstrated that local people in the Eastern Cape province harbour important information on local vegetation that provides people with food, fuel and medicines, as well as materials for construction and the manufacturing of crafts and many other products. This study also demonstrated the dynamism of traditional ecological knowledge, practices and beliefs of local people demonstrated by the incorporation of exotic plants in their diets and indigenous pharmacopoeia.
Intervención D. Jose Cuñat Paredes en la Jornada Psico-etno-farmacología y Psicoterapia, organizada por el Grupo de Psicología el 22 de marzo de 2014 en Madrid.
The terms “trance” and “ecstasy” are used in many definitions of shamanism to mean both a culturally defined form of behavior and a specific correlative physical and mental state. In fact, however, there is no evidence to indicate that this identification is warranted. According to the symbolic representations of shamanistic societies, the shaman’s ritual behavior is the mode of his direct contact with his spirits, hence it is functional behavior that follows a prescribed pattern. The use of the word “trance” to describe the shaman’s behavior, associated as it is with a specific physical and psychological state, has given Western religions an excuse to condemn this type of behavior, the associated state being considered in the seventeenth and eighteenth centuries as wild and devilish, and later, as pathological. What is in fact condemned is the assumption implicit in shamanism, i.e. that man and the spirits are similar in essence and status, a hypothesis which is unacceptable to ideologies based on divine transcendence. The idealized view of “trance” that is fashionable nowadays also results from Western concerns. However, there is still much to do with the notion of “symbolic function.”
Trough continuous patterns of travel when hunting, visiting other settlements, trekking and foraging, the Arawak-speaking Apurinã of southwestern Amazonia are able to access resources, new power and skills, and knowledge about other beings. In the course of the trips, however, certain trees, stones and types of earth formation are approached with the utmost caution as the spirits of these places may afflict the unwary with their invisible poisonous arrows, causing illnesses or even deaths, if not removed by shamanic skills. Similar illnesses are also related to moiety food taboos, a danger which highlights the crucial ele-ments of kinship construction among the Apurinã. Yet immobility can also be dangerous as stability can make the body ill and decrease its stamina and strength. Tis article shows that it is not only co-residence that produces kin; movement also contributes to commu-nity-building. Encounters with other beings contribute to establishing selfhood and kin territory, as well as making allies. Te centrality of movement in Apurinã experiences is also discussed as an element leading to the dominant position of Arawakan peoples in the history of southwestern Amazonia.
Delfin squats low over a large clay bowl, delicately scraping the orange inner bark of a thick, woody yoco vine. It’s before dawn. The light of a small fire illuminates his sharp features, carved like stone over 85 years of life in the forest. He mixes the pulp with water in a smaller bowl made from a gourd. The water takes on a rich orange color. He blows on the drink, forcing bad spirits away—oosh, oosh, oosh— just as he would when serving yagé, the sacred hallucinogenic brew also known as ayahuasca. He hands the gourd to his adult son, Miguel, who drinks down the bitter liquid. They spend the next hour chatting and weaving chambira palm fiber into durable string used to make hammocks, bags, and other craft items. For this Secoya father and son, the day begins in accordance with tradition, much like any other day for as long as Secoya memory can recall. Yoco is a plant of profound social and spiritual importance for the Secoya. So important, in fact, that the Secoya, or Siekopai, would historically choose the location of their settlements based on the availability of yoco.
Botanical Dimensions' Ethnobotany Library is in need of your support! To maintain the Library s collection, support our dedicated part-time staff, and provide more up-to-date educational information, including a new website, we need to reach our goal of $20,000 by January 1. This treasured resource is
In this article, we trace the operations of power, i.e., how different forms of power combine, compete and resist each other in the emergence, later evolution and the present dynamic of the internatio
The Apapocúva-Guarani myth of the " Land without Evil " appears in Americanist literature as penned by Curt Unkel Nimuendajú in 1914. In his book that goes on to deeply influence contemporary studies of the Guarani, Nimuendajú suggests that
En los últimos años la ayahuasca ha llegado a representar la sustancia probablemente más utilizada a escala global en los contextos de la búsqueda de sentido de la vida y de salud mental. Este uso que crece exponencialmente se ha basado principalmente en corrientes del movimiento New-Age, más que en conceptos del paradigma científico o provenientes de tradiciones espirituales o religiosas judeocristianas. Sin embargo, algunas características del movimiento New-Age contrastan marcadamente con el paradigma de las medicinas tradicionales, así como con los grupos indígenas de los que originalmente proviene esta medicina. Queremos destacar algunas de estas contradicciones, así como los peligros y confusiones que pueden contener.
Este artículo asocia la cosmovisón chamánica y onírica de los airo-pai (secoya) con su manejo silvicultural del yoco (Paullinia yoco), una liana silvestre rica en cafeína, endémica del refugio del pleistocénico del Napo. Según las nociones etnobotánicas airo-pai,el yoco tiene la propiedad de «dar consejo» a quienes lo consumen. A partir del análisis de un canto chamánico de yajé (Banisteriopsis caapi), mitos e interpretación de sueños, mostramos cómo el manejo de esta especie es concebido según perspectivas contrastantes: para los espíritus celestiales el yoco es una planta cultivada, que crece en las chagras del cielo; para cuacuiyó («el dueño» del yoco), ave dispersora de su semilla, el yoco es su propio cultivo; y para los seres humanos terrestres, la recolección de yoco silvestre es parecida a la cacería (asociada oníricamente con el paujil (Nothocrax urumutum). De esta manera, este estudio ilustra la relevancia de un abordaje perspectivista para comprender los conocimientos etnobotánicos subyacentes al manejo y extracción de especies silvestres de importancia ritual y práctica
To get content containing either thought or leadership enter:
To get content containing both thought and leadership enter:
To get content containing the expression thought leadership enter:
You can enter several keywords and you can refine them whenever you want. Our suggestion engine uses more signals but entering a few keywords here will rapidly give you great content to curate.
Your new post is loading...
Scoop.it!
