RESUMO O presente texto constitui-se como uma revisão de literatura, na qual se apresenta o percurso de construção do conceito de corpo-território, suas conexões com o feminismo comunitário, o ecofeminismo e o feminismo decolonial, para discutir a construção de Territórios Saudáveis e Sustentáveis (TSS). Esse conceito proveio de mobilizações comunitárias de mulheres de povos originários de Abya Yala. Aos poucos, foi incorporado por mulheres indígenas, negras e camponesas brasileiras. O corpo-território consiste em dimensão biológica, mental, social e cosmogônica. A partir de seus corpos e territórios, elas questionam impactos de grandes empreendimentos, problematizam violências contra a mulheres e contra a Terra; problematizam desigualdades de sexo-gênero, classe e raça; e denunciam situações que constrangem a saúde e seus corpos e territórios. Por meio de práticas de cuidado, essas mulheres recuperam a saúde de si mesmas, de seus coletivos comunitários e territórios, ampliam a sua saúde e a saúde coletiva. Isso favorece a resiliência e a reparação da teia da vida. Esse protagonismo feminino tem sido invisibilizado em estudos sobre TSS. Assim, considera-se fundamental que essas contribuições feministas sejam interseccionais nas ações de promoção de TSS. constituise constitui literatura corpoterritório, corpoterritório corpo território, território comunitário decolonial TSS . (TSS) Yala poucos indígenas brasileiras biológica mental cosmogônica territórios empreendimentos Terra sexogênero, sexogênero sexo gênero, gênero sexo-gênero raça cuidado mesmas coletiva vida Assim considerase considera (TSS

ABSTRACT This text constitutes a literature review, which presents the path towards building the concept of body-territory, its connections with community feminism, ecofeminism and decolonial feminism, to discuss the construction of Healthy and Sustainable Territories (TSS). This concept originates from community mobilizations of women of Abya Yala peoples. It has been gradually incorporated by Brazilian Indigenous, Black and peasant women. The body-territory consists of biological, mental, social and cosmogonic dimensions. From their bodies and territories, they question the impacts of large undertakings; problematize violence against women and the Earth; problematize sex-gender, class and race inequalities; and denounce situations that constrain health and their bodies and territories. Through care practices, these women recover their own health and of their community groups and territories, expanding theirs and the collective health. This favors resilience and reparation of the web of life. This female protagonism has been invisible in studies on TSS. Therefore, it is considered essential that these feminist contributions are intersectional in actions to promote TSS. review bodyterritory, bodyterritory body territory, territory feminism TSS . (TSS) peoples Indigenous biological mental dimensions territories undertakings Earth sexgender, sexgender sex gender, gender sex-gender inequalities practices life Therefore (TSS

RÉSUMÉ Cet article, qui s’inscrit dans le cadre d'une recherche doctorale, réfléchit sur certains aspects cosmogoniques d’Exu, un orixá yoruban, et ses relations avec le spectacle Mesa Farta, de la troupe de théâtre Pretagô (Porto Alegre-Brésil). Les fondements mythicophilosophiques qui composent la connaissance des origines africaines sont discutés; Les stratégies scéniques développées au cours du processus de création sont identifiées et organisent une manière de penser la pratique scénique elle-même, basée sur des hypothèses éloignées des notions théâtrales et performatives eurocentriques. On voit que la notion d'afrotempo, conçue comme une stratégie noire de relation au processus de création géré par les artistes du groupe, permet de nouvelles approches du faire et d'inscrire l'éthique et la philosophie noires dans le champ des arts du spectacle. article sinscrit s inscrit dune d doctorale dExu, dExu Exu, Exu d’Exu yoruban Farta Porto AlegreBrésil. AlegreBrésil Alegre Brésil . Alegre-Brésil) discutés ellemême, ellemême elle même, même elle-même eurocentriques dafrotempo, dafrotempo afrotempo, afrotempo d'afrotempo groupe dinscrire inscrire léthique l éthique Alegre-Brésil

ABSTRACT This article, which is part of a doctoral research, reflects on some cosmogonic aspects of Exu, a Yoruban orisha, and his relations with the spectacle Mesa Farta (‘Plentiful Table’), by the theater group Pretagô (Porto Alegre-Brazil). The mythic-philosophical foundations that constitute knowledge of African origins are discussed; scenic strategies developed in the process of creation, that organize a way of thinking about scenic practice itself, based on assumptions distanced from Eurocentric theatrical and performative notions, are identified. It appears that the notion of afrotempo (‘Afro-time’), conceived as a Black strategy for relating to the creation process managed by the group’s artists, enables new approaches to doing and inscribing Black ethics and philosophy in the field of performing arts. article research Exu orisha ‘Plentiful Plentiful Table, Table , Table’) Porto AlegreBrazil. AlegreBrazil Alegre Brazil . Alegre-Brazil) mythicphilosophical mythic philosophical discussed itself notions identified ‘Afrotime, Afrotime ‘Afro time Afro (‘Afro-time’) groups s artists arts Table’ Alegre-Brazil ‘Afrotime (‘Afro-time’ (‘Afro-time

RESUMO O presente artigo, que faz parte de uma pesquisa de doutorado, reflete sobre alguns aspectos cosmogônicos de Exu, orixá iorubano, e suas relações com o espetáculo Mesa Farta, do grupo de teatro Pretagô (Porto Alegre-Brasil). Discutem-se os fundamentos míticos-filosóficos que compreendem o saber de matrizes africanas; identificam-se estratégias cênicas desenvolvidas no processo de criação que organizam um modo de pensar a própria prática cênica, desde pressupostos distanciados das noções teatrais e performativas eurocentradas. Verifica-se que a noção de afrotempo, tramada como estratégia negra de relação com o processo de criação agenciado pelas(os) artistas do grupo, possibilita novas abordagens do fazer e do inscrever uma ética e uma filosofia negras no campo das artes cênicas artigo doutorado Exu iorubano Farta Porto AlegreBrasil. AlegreBrasil Alegre Brasil . Alegre-Brasil) Discutemse Discutem se míticosfilosóficos míticos filosóficos africanas identificamse identificam cênica eurocentradas Verificase Verifica afrotempo pelasos pelas pelas(os Alegre-Brasil

RESUMO O presente texto constitui-se como uma revisão de literatura, na qual se apresenta o percurso de construção do conceito de corpo-território, suas conexões com o feminismo comunitário, o ecofeminismo e o feminismo decolonial, para discutir a construção de Territórios Saudáveis e Sustentáveis (TSS). Esse conceito proveio de mobilizações comunitárias de mulheres de povos originários de Abya Yala. Aos poucos, foi incorporado por mulheres indígenas, negras e camponesas brasileiras. O corpo-território consiste em dimensão biológica, mental, social e cosmogônica. A partir de seus corpos e territórios, elas questionam impactos de grandes empreendimentos, problematizam violências contra a mulheres e contra a Terra; problematizam desigualdades de sexo-gênero, classe e raça; e denunciam situações que constrangem a saúde e seus corpos e territórios. Por meio de práticas de cuidado, essas mulheres recuperam a saúde de si mesmas, de seus coletivos comunitários e territórios, ampliam a sua saúde e a saúde coletiva. Isso favorece a resiliência e a reparação da teia da vida. Esse protagonismo feminino tem sido invisibilizado em estudos sobre TSS. Assim, considera-se fundamental que essas contribuições feministas sejam interseccionais nas ações de promoção de TSS.

ABSTRACT This text constitutes a literature review, which presents the path towards building the concept of body-territory, its connections with community feminism, ecofeminism and decolonial feminism, to discuss the construction of Healthy and Sustainable Territories (TSS). This concept originates from community mobilizations of women of Abya Yala peoples. It has been gradually incorporated by Brazilian Indigenous, Black and peasant women. The body-territory consists of biological, mental, social and cosmogonic dimensions. From their bodies and territories, they question the impacts of large undertakings; problematize violence against women and the Earth; problematize sex-gender, class and race inequalities; and denounce situations that constrain health and their bodies and territories. Through care practices, these women recover their own health and of their community groups and territories, expanding theirs and the collective health. This favors resilience and reparation of the web of life. This female protagonism has been invisible in studies on TSS. Therefore, it is considered essential that these feminist contributions are intersectional in actions to promote TSS.

Abstract This paper reviews the various territorial configurations that the Wixaritari deal with in their everyday life, the historical processes that have led them towards deterritorialization and the strategies with which they have responded by means of creating new communal territories that are articulated through ritual tradition. The cosmogonic and communal territory is at stake within these configurations, processes, and strategies. The paper dialogues with Paul Liffman’s work, the anthropologist who claims that the existence of Wixaritari tributary state systems originated in the exchange of sacrificial offerings between ceremonial centers.

Resumen El artículo tiene como objetivo revisar las diversas configuraciones territoriales con las que lidian cotidianamente los wixaritari, los procesos históricos que les han conducido hacia la desterritorialización y las estrategias con las que ellos han respondido, creando nuevos territorios comunales que se articulan a través de la tradición ritual. En estas configuraciones, procesos y estrategias están en juego el territorio cosmogónico y el comunal. Lo anterior se lleva a cabo en diálogo con el trabajo del antropólogo Paul Liffman, quien sostiene la existencia de sistemas estatales tributarios wixaritari, originados en los intercambios sacrificiales entre los centros ceremoniales.

Abstract It is generally accepted that the Olmec culture was the first Mesoamerican civilization (1500-1 B.C.), and that the acquisition of their knowledge and beliefs by subsequent societies would have catalyzed their own social transformation and development, leading to the Late Formative, Classic, and Post-Classic Mesoamerican periods (ca. 500 B. C.-1500 A. D.). However, the Olmec cosmological and Cosmogonic conceptions are practically unknown. The purpose of this research was to formally analyze and describe a large sample of Olmec divine images, as a way of access to the underlying thinking. To do so, a large sample of Olmec archaeological pieces (n = 1,531), considered representations of gods or entities related with the divine realm was documented, regardless of the scale, technique or support utilized. A quantitative analyses was carried out on the natures present, either alone or fused into a single figure, an Olmec and Mesoamerican feature to express divinity. The iconographic results showed wide coherence with the Cosmogonic hypothesis (Bonifaz 1986), which is proposed as the most likely iconological explanation for the sacred Olmec universe; they also suggest ideological-cultural unity among Olmec and all those Mesoamerican cultures who shared the same communication system of the divine realm, including its paramount representation: Tlaloc.

Resumen Es generalmente aceptado que la cultura olmeca fue la primera civilización de Mesoamérica (1500-1 a. C.), y que la adquisición de sus conocimientos y creencias por las sociedades subsiguientes habría catalizado en estas su transformación social e impulsado su desarrollo, dando lugar a los periodos Preclásico Tardío, Clásico y Posclásico mesoamericanos (ca. 500 a. C.-1500 d. C.). Sin embargo, sus concepciones cosmológicas y cosmogónicas nos son prácticamente desconocidas. El propósito de esta investigación fue describir y analizar formalmente una muestra extensa de representaciones divinas olmecas, como vía de acceso al pensamiento subyacente. Para ello, se documentó una muestra de piezas arqueológicas olmecas, tenidas por representaciones de dioses o de entidades asociadas con el ámbito divino, invariantes al tamaño, técnica o soporte utilizados (n = 1,531). Allí se realizó una evaluación cuantitativa de las naturalezas principalmente representadas, separadas o fundidas en una sola figura, rasgo olmeca y mesoamericano, para expresar lo divino. Los resultados iconográficos muestran una amplia coherencia con la Hipótesis cosmogónica (Bonifaz 1986), la cual se enuncia como la explicación iconológica más probable del universo sagrado olmeca; sugieren, además, unidad ideológico-cultural entre olmecas y todos los pueblos mesoamericanos que compartieron el mismo sistema de representación del ámbito divino, incluida su representación suprema: Tláloc.

Abstract Indigenous populations in urban contexts constitute an increasingly present actor in the social, political, and cultural reality of cities in Paraguay. The present text is the advance of a more extensive investigation that delves into the identity determinants of the same, settled in the capital Asunción and its Metropolitan Area, through the theoretical approach and the empirical anchors of the elements of the observed reality. Categories such as identity, ethnic identity, ethnic borders, collective identity, land and territory, allow us to understand and configure the edges of a social phenomenon that has been strongly projected since the 1990s and is positioned towards the first quarter of the 21st century, as an issue that if it is not addressed seriously and rigorously with respect for consecrated and customary rights, it can become a tinderbox at the gates of central political power. It exposes the statistical circumstances of the communities, settlements and clans; outlines the visible characteristics of the progressive constitution of a collective identity that starts from feeling indigenous as a determining and cohesive imperative; explores the intricacies of the tensions with the political power that initially displays an action and management of denial towards the recognition of the existence of indigenous people living in cities; and anchors the reflection on the problem of land and territory in general and in the urban sphere, its possession and intrinsic link with the constitution of indigenous societies as part of an ancestral totalizing and totalized culture: its cosmogonic configuration and its dynamic identities.

Resumen Las poblaciones indígenas en contextos urbanos constituyen un actor cada vez más presente en la realidad social, política y cultural de las ciudades en Paraguay. El presente texto es el avance de una investigación más extensa que bucea en los determinantes identitarios de las mismas, asentadas en la capital Asunción y su Área Metropolitana, mediante el abordaje teórico y los anclajes empíricos de los elementos de la realidad observada. Categorías como identidad, identidad étnica, fronteras étnicas, identidad colectiva, tierra y territorio, permiten entender y configurar los bordes de un fenómeno social que se proyecta con fuerza, desde la década de los ’90 y se posiciona hacia el primer cuarto del siglo 21, como un asunto que si no es abordado con seriedad y rigurosidad de respeto a derechos consagrados y consuetudinarios puede convertirse en un polvorín en las puertas del poder político central. Expone las circunstancias estadísticas de las comunidades, asentamientos y clanes; perfila las características visibles de la constitución progresiva de una identidad colectiva que parte desde el sentirse indígena como imperativo determinante y cohesionador; explora los vericuetos de las tensiones con el poder político que despliega inicialmente una acción y gestión de negación hacia el reconocimiento de la existencia de los indígenas viviendo en las ciudades; y ancla la reflexión sobre el problema de la tierra y el territorio en general y en el ámbito urbano, su tenencia e intrínseca vinculación con la constitución de las sociedades indígenas como parte de una ancestral cultura totalizante y totalizada: su configuración cosmogónica y su identidades dinámicas.

Resumen Al trabajar la relación entre lengua y cosmogonía desde un punto de vista discursivo, nos encontramos con diferentes aspectos inherentes a la organización social de los Kurâ Bakairi, materializados en la forma en que pueden, o no, hacer uso del conjunto de formativas lingüísticas. Las lenguas están constituidas por su historicidad, forjada, sobre todo, por los textos fundadores de la identidad del pueblo y de la lengua. Se trata de poner a la orden del día una interdicción fundadora de la propia estructura del lenguaje. En términos teóricos, adoptamos los supuestos ofrecidos por la escuela francesa de Análisis del Discurso. Y ahí destacar que esta organización del mundo en un sesgo político-cosmogónico viene a constituir la materialidad discursiva del lenguaje en varios componentes gramaticales. discursivo Bakairi pueden no lingüísticas historicidad forjada todo teóricos Discurso políticocosmogónico político cosmogónico gramaticales

Abstract When working with the relation between language and cosmogony from a discursive point of view, we bump into different aspects inherent to the social organization of the Kurâ Bakairi, materialized in the way one can, or cannot, make use of the set of language formatives. Languages are constituted by their historicity, forged, above all, by texts that are the founders of the identity of the people and of the language. It is a matter of putting into question a founding interdiction in the very structure of language itself. In theoretical terms, we embrace assumptions offered by the French school of Discourse Analysis. And there we highlight that this organization of the world in a political-cosmogonic bias comes to constitute the discursive materiality of language in several grammatical components. view Bakairi can cannot formatives historicity forged all itself terms Analysis politicalcosmogonic political cosmogonic components

Resumo Ao se trabalhar com a relação língua e cosmogonia do ponto de vista discursivo, esbarramos em diferentes aspectos inerentes à organização social dos Kurâ Bakairi, materializada na forma como se pode, ou não se pode, lançar mão do conjunto de formativos da língua. As línguas são constituídas por sua historicidade, forjada, sobretudo, por textos fundadores da identidade do povo e da língua. Trata-se de pôr em pauta uma interdição fundadora da própria estrutura da língua em si. Em termos teóricos, abraçamos pressupostos oferecidos pela escola francesa de Análise de Discurso. E aí destacar que essa organização do mundo num viés político-cosmogônico vem a constituir a materialidade discursiva da língua em vários componentes gramaticais. discursivo Bakairi pode historicidade forjada sobretudo Tratase Trata si teóricos Discurso políticocosmogônico político cosmogônico gramaticais

Abstract: This contribution proposes to analyze how the stories told by the ancients have been processed in the Zapatista narratives, through the rewriting of several indigenous stories. These stories talk about how the various gods created the worlds that were incomplete. We illustrate how various themes from these stories are used in order to produce a Zapatista language to awaken the forgotten peoples. We consider the cosmogonic stories of the creation of the sun and moon, as well as the creation of mankind, would be the result of the fusion of several mythical stories of Mesoamerican indigenous peoples. Also, we analyze the stories in which the characters and themes of the Popol Vuh appear, to investigate what logic is used to transform them into other new stories. We then point out that the themes of the stories and discourses on the perverse world after the arrival of the foreigners have been appropriated from the classic source about the Caste War of Yucatan. And, finally, we show how in recent histories there is an increase in prophetic elements that preach the behavior to be followed in the near future.

Resumen: Esta contribución propone analizar cómo se han procesado las historias contadas por los antiguos en las narrativas zapatistas, por medio de la reescritura de varios relatos indígenas. En estos relatos se habla sobre cómo los dioses crearon los mundos que eran no cabales. En el presente escrito, ilustramos cómo se utilizan varios temas de estas historias con el fin de producir un lenguaje zapatista para despertar a los pueblos olvidados. Consideramos que los relatos míticos sobre la creación del sol y la luna, así como la de los hombres, son el resultado de la fusión de varios relatos mesoamericanos. También, analizamos los relatos en los que aparecen los personajes y temas del Popol Vuh, para investigar qué lógica se utiliza para transformarlos en otras historias. Luego señalamos que los temas de los relatos y discursos sobre el mundo perverso después de la llegada del los extranjeros se han apropiado de la fuente clásica sobre la Guerra de Castas de Yucatán. Y, por último, mostramos cómo en las historias recientes se aumentan los elementos proféticos que predican el comportamiento que se debe seguir en el futuro próximo.

RESUMEN Se realizó una compilación de las plantas mencionadas en el libro sagrado de los mayas Popol Vuh, reconocido como marco de su cosmogonía que fue escrito en el área K’iche’ en Guatemala alrededor del año 1550. Se identificaron 32 especies diferentes, de 21 familias de plantas, todas nativas de Mesoamérica. El mayor número de especies fue en Fabaceae con cuatro especies, Moraceae y Solanaceae con tres especies cada una, además de Bromeliaceae, Cucurbitaceae, Malvaceae y Poaceae con dos especies cada una. Las cinco especies más importantes y frecuentemente nombradas son maíz (Zea mays), jícaro (Crescentia cujete), copal (Protium copal), caucho (Castilla elastica) y cacao (Theobroma cacao). Se identificaron 11 especies como madera de pito (Erythrina berteroana) y zibak (Cyperus canus), consideradas de importancia cosmogónica y plantas alimenticias que se integran en cinco grupos: frutales [zapote (Manilkara zapota), nance (Byrsonima crassifolia), jocote (Spondias mombin), anona (Annona reticulata), matasano (Casimiroa edulis)], granos y semillas [maíz, frijol (Phaseolus lunatus), cacao, pataxte (Theobroma bicolor)], hortalizas [zapallo (Cucurbita moschata), tomate (Solanum lycopersicum), chilacayote (Cucurbita ficifolia)], saborizantes [ají (Capsicum annuum)] y bebidas [maguey (Agave americana)]. Se domesticaron siete especies: maíz, zapallo, chilacayote, tabaco (Nicotiana tabacum), frijoles, tomate y cacao y otras con fines medicinales, combustible e instrumentos. La descripción de la creación del hombre afirma la estrecha relación de la cultura maya con la biodiversidad vegetal; además, se menciona la famosa milpa, un agroecosistema mesoamericano multiespecífico que fue practicado por sus dioses.

SUMMARY A compilation of the plants mentioned in the sacred book of the Mayans Popol Vuh, recognized as the framework of their cosmogony that was written in the K’iche’ area in Guatemala around the year 1550 was made. Thirty-two different species were identified, from 21 plant families, all native to Mesoamerica. The largest number of species was in Fabaceae with four species, Moraceae and Solanaceae with three species each, in addition to Bromeliaceae, Cucurbitaceae, Malvaceae and Poaceae with two species each. The five most important and frequently named species are maize (Zea mays), jícaro (Crescentia cujete), copal (Protium copal), rubber (Castilla elastica) and cocoa (Theobroma cacao). Eleven species were identified, such as pito wood (Erythrina berteroana) and zibak (Cyperus canus), considered of cosmogonic significance and food plants that are integrated into five groups: fruit trees [zapote (Manilkara zapota), nance (Byrsonima crassifolia), jocote (Spondias mombin), anona (Annona reticulata), matasano (Casimiroa edulis)], grains and seeds [maize, beans (Phaseolus lunatus), cocoa, pataxte (Theobroma bicolor)], vegetables [squash (Cucurbita moschata), tomato (Solanum lycopersicum), chilacayote (Cucurbita ficifolia)], flavourings [chili (Capsicum annuum)], and beverages [maguey (Agave americana)]. Seven species were domesticated: maize, squash, chilacayote, tobacco (Nicotiana tabacum), beans, tomato and cocoa and others for medicinal purposes, fuel and instruments. The description of the creation of man asserts the close relationship of the Mayan culture with plant biodiversity; moreover, the famous milpa, a multi-species Mesoamerican agroecosystem is mentioned that was practiced by their gods.

Abstract: The present essay tries to expose a series of reflections around a monolithic sculpture of pre-Hispanic origin located in the community of Almoloya del Río in the State of Mexico. Different attributes stand out from it, ranging from its iconographic and plastic characteristics, as well as its origin, which is presumed to be close to a pre-Hispanic settlement linked to a lake environment, aspects that contribute to the identification of its probable meaning and function, despite of not having the precise information of the context from where it was extracted. All in all, the exhibition constitutes a unique reference point for the local sculptural expression that promises to reveal cosmogonic aspects of the human groups that inhabited the region for the pre-hispanic period.

Résumé: Cet essai vise à présenter une série de réflexions sur une sculpture monolithique d’origine préhispanique située dans la communauté d’Almoloya del Río dans l’État de Mexico. Différents attributs en ressortent, allant de ses caractéristiques iconographiques et plastiques, ainsi que son origine, présumée proche d’un peuplement préhispanique lié à un environnement lacustre, aspects qui contribuent à l’identification de sa signification probable et fonction, bien qu’elle ne dispose pas d’informations précises sur le contexte d’où elle a été extraite. Avec tout cela, l’échantillon constitue une référence unique de l’expression sculpturale locale qui promet de révéler les aspects cosmogoniques des groupes humains qui ont habité la région pendant la période précédant le contact espagnol.

Resumen: El presente ensayo expone una serie de reflexiones en torno a una escultura monolítica de origen prehispánico ubicada en la comunidad de Almoloya del Río en el Estado de México. De ella destacan diferentes atributos: desde sus características iconográficas y plásticas hasta su procedencia, presumiblemente cercana a un asentamiento prehispánico ligado a un entorno lacustre. Estos atributos contribuyen a identificar su probable significado y función, a pesar de no contar con información precisa del contexto de donde fue extraída. Con todo y ello, la muestra constituye un referente único de la expresión escultórica local que promete desvelar aspectos cosmogónicos de los grupos humanos que habitaron la región en el periodo previo al contacto español.

Abstract: Based on the aspect of the New Cultural History aimed to the study of interactions between humans and animals, this article will address some material practices developed by the “common” estates of the Viceroyalty of New Granada (Indians, slaves, “free” men, etc.) during the eighteenth century and the beginning of the next century respect to the avifauna in each natural environment that they inhabited. Based on their own historical trajectory, they also developed specialized knowledge, cosmogonic parameters, hierarchy and kinship structures, ritual events and other intangible cultural manifestations in which the birds served as a substantial reference to build not only their identity, but their own reality schemes from which to place themselves to feel, think and act in the colonial context.

Resumen: Con base en la vertiente de la nueva historia cultural dirigida al estudio de las interacciones entre los humanos y los animales, este artículo abordará diversas prácticas materiales que desarrollaron los estamentos del “común” del virreinato de la Nueva Granada (indios, esclavos, “libres”, etc.) durante el siglo XVIII e inicios de la siguiente centuria con respecto a la avifauna existente en cada entorno natural que habitaban. Con base en su propia trayectoria histórica, también desarrollaron conocimientos especializados, parámetros cosmogónicos, estructuras de jerarquía y de parentesco, eventos rituales y otras manifestaciones culturales del orden inmaterial en las cuales las aves les sirvieron de referencia sustancial para construir no solo su identidad, sino sus propios esquemas de realidad desde donde situarse para sentir, pensar y actuar en el contexto colonial.

RESUMEN El existencialismo del ser humano dentro del contexto latinoamericano marca una esencia fundamental desde lo intrínseco y lo extrínseco, para identificar su relación con su otro yo, dentro de la otredad que caracteriza al ser pensante frente a su pensamiento propio. Los coreguaje son una etnia indígena asentada en el departamento del Caquetá que, con su lengua propia, el korebajü (hijos de la tierra), hacen de esta identificación, un eco a su sabiduría de la selva donde, a través de sus costumbres, ritos, lengua y territorio propio, fundamentan las raíces autóctonas de su quehacer, en medio de su cultura. Donarse y entender al otro es uno de sus principios fundamentales para establecer relaciones interpersonales dentro de su hábitat. De igual manera, identificar su saber cósmico y ancestral, punto de partida dentro de los conocimientos de la selva amazónica, hace de esta conceptualización, un erario de la visión cosmogónica que trabajan los ancestros coreguaje; así, sus postulados son ordenados bajo tres concepciones: el Chejaboebü, relación con la naturaleza, el agua, el viento, el trueno, la luna y el sol; el Chejasanaba, relación con el aire y, el Chejasesebü, relación con los astros y las estrellas, posiciones atávicas que forjan un diálogo filosófico manifestado en la oralidad de los saberes propios.

ABSTRACT The existentialism of the human being within the Latin American context marks a fundamental essence, from the intrinsic and the extrinsic, to identify their relationship with their other self, within the otherness that characterizes the thinking being faced to his own thought. The Coreguaje are an indigenous ethnic group settled in the department of Caquetá, Colombia. With their own language, the Korebajü (children of the earth), and their cultural identity, they make echo of their wisdom of the jungle where the autochthonous roots of their daily work can be found through their customs, their rituals, their language and their own territory. Giving yourself away and understanding the other is one of their fundamental principles to establish interpersonal relationships within their habitat. Similarly, identifying their cosmic and ancestral knowledge, which is the starting point within the knowledge of the Amazon rainforest, makes this conceptualization a treasury of the cosmogonic vision that the Coreguaje ancestors develop. Thus, their postulates can be ordered under three conceptions: the Chejaboebü, the relationship with nature, water, wind, thunder, the moon and the sun; the Chejasanaba, the relationship with the air and, the Chejasesebü, the relationship with the stars, atavistic positions that forge a philosophical dialogue manifested in the orality of their own knowledge.

Abstract This article aimed at a critical analysis about the administration of indigenous justice in Ecuador, from the worldview. In other words, interpret how indigenous justice derives from customs, myths and legends from a whole learning of their ancestors. On the other hand, contrast how and what are the main problems that arise between indigenous justice and ordinary. Their penalties and / or punishments, cosmogonic ally, the justice element cannot be anything other than the reflection of all these uses and customs. Thanks to the teachings of older adults, their parents and grandparents, a paradigm of respect for values, ethical principles and harmony was formed. Natural law is that set of objective norms that govern nature, independent of man's will; such as the law of the day, the law of rain, the law of wind, the cycle of life: to be born, grow, reproduce and return, thus giving a relationship of man and nature while preserving the natural balance. An example of the problem of the application of justice by Ecuadorian indigenous peoples is that of non bis in idem, which in Spanish means “not twice for the same ', and that the form ne bis in idem is also used.

Resumen Este artículo tuvo como objetivo un análisis crítico sobre la administración de justicia indígena en Ecuador, desde la cosmovisión indígena. En otras palabras, interpretar cómo la esta se deriva de las costumbres, mitos y leyendas provenientes de todo un aprendizaje de sus ancestros. Por otro lado, busca contrastar cómo y cuáles son los principales problemas que se presentan entre la justicia indígena y la ordinaria. Sus penas y/o castigos, cosmogónicamente, el elemento justicia no puede ser otra cosa que el reflejo de todos estos usos y costumbres. Gracias a las enseñanzas de adultos mayores, padres y abuelos, se fue formando un paradigma de respeto de valores, principios éticos y armonía. La ley natural es ese conjunto de normas objetivas que rigen la naturaleza, independiente de la voluntad del hombre; como es la ley del día, de la lluvia, del viento, el ciclo de la vida: nacer, crecer, reproducir y volver dándose de esta forma una relación del hombre y la naturaleza, conservando el equilibrio natural. El presente trabajo aborda un ejemplo de problemática de la aplicación de justicia por parte de los pueblos indígenas ecuatorianos: non bis in ídem, que en español significa “no dos veces por lo mismo”, y que también es usada la formane bis in ídem.

Cosmogonic myths, also referred to as creation myths, are theological and philosophical explanations of ancient myths of creation within a religious Homo sapien hamlet. In the context of this article, the word myth is attributed to the extravagant quixotic interpretation in anecdote (in both visionary and narrative sense) of what is accomplished or ceased as a key or essential phenomenon. The terms or language concepts of cosmogonic or creation invoke the start of things, whether by the desire and action of a surpass Actuality, by emergence from some eventful Actuality or by an additional alternative process. Mystics, scientists, philosophers and theologians of today set forward a method, to my mind, of pluralistic interpretation of the whole understanding and interpretation of a cosmogonic and creation myth that includes a variety of Actualities (deities or gods), in the world, according to basic Western and Eastern religious and rational classifications. These rational classifications have a phenomenological epistemic impact and even a certain righteousness of whoever wants to believe whatever of creation. Let it be …, as it should be ontological (showing the relations between the concepts [myths] and categories [criterion of these myths] in a subject area [a variety of philosophies or religions] or domain [places where these myths are experienced]) and epistemological (relating to the theory of knowledge [how these myths evolved in the thought processes of sapiens], especially with regard to its methods [e.g. sacramental], validity [the genuineness and lawfulness of these myth's], scope [the extend thereof] and the distinction between justified belief and opinion) and be positive for theologians as objects and religious sapiens as subjects.

ABSTRACT In this article, an analysis of the historical-religious discourse is made, from three authors who are dedicated to investigate the presence, within the Andean autochthonous worldview, of a prevailing ideology concerning life, supported by the so-called Wakas, intermediate divinities between creative forces and human beings. The chosen theme is directed towards the investigation on the pre-Hispanic processes of cultural and religious development in the Andes region, making a theoretical-hermeneutical work of reconstruction, based on the theories advanced by some of the principal authors specialized in the archaeological disciplines, philosophical, and historical, in the region of the Andes. The objective of this work is to determine the pillars of an Andean cultural and religious development process that, since prehistory, influences contemporary thought through the presence and development of a shared cultural substrate in the Andes region. Through the analysis of these aspects, it would be possible to discern the diverse elements that characterize the Andean contemporaneity, and its relations with Western modernity.

RESUMEN En este artículo se realiza un análisis del discurso histórico-religioso, a partir de tres autores que se dedican a investigar la presencia, dentro de la cosmovisión autóctona andina, de una ideología común en relación con la vida, sustentada por las denominadas Wakas, divinidades intermediarias entre las fuerzas creadoras y los seres humanos. El tema elegido se dirige hacia la investigación sobre los procesos prehispánicos de desarrollo cultural y religioso en la región de los Andes, realizando un trabajo teórico-hermenéutico de reconstrucción, basado en las teorías avanzadas por algunos de los principales autores especializados en las disciplinas arqueológicas, filosóficas, e históricas, en la región de los Andes. El objetivo de este trabajo es determinar los pilares de un proceso de desarrollo cultural y religioso andino, que desde la prehistoria llega a influenciar el pensamiento contemporáneo, mediante la presencia y desarrollo de un sustrato cultural común en la región de los Andes. A través del análisis de estos aspectos, es posible discernir los diversos elementos que caracterizan la contemporaneidad andina, y sus relaciones con la modernidad occidental.