Abstract One of the ways of explaining the production of rock art is its link with the development of rituals. The abundant rock art record of the province of San Juan (central-western Argentina) provides cases in which this perspective can be tested. One of them is the La Pola ravine, known as the scene of religious and witchcraft activities in colonial and modern times, and whose sacred character could date back to pre-Hispanic times. In this sense, we identified a set of motifs that could be associated with canonical messages involved in rituals and account for the repeated execution of these activities. This paper presents the analysis of these motifs and examines other aspects that would be closely related to their execution, such as the chronological continuity of the rituals, the use of space and the possible shamanic character of some of them.

Resumen Una de las vías de explicación de la producción de arte rupestre es su vinculación con el desarrollo de rituales. El abundante registro rupestre de la provincia de San Juan (centro-oeste argentino) proporciona casos en los que puede ensayarse esta perspectiva. Uno de ellos es el de la quebrada La Pola, conocida como escenario de actividades religiosas y de brujería en tiempos coloniales y modernos, y cuyo carácter sagrado podría remontarse a momentos prehispánicos. En este sentido, se identificó un conjunto de motivos que podrían asociarse a mensajes canónicos involucrados en rituales y dar cuenta de la ejecución reiterada de estas actividades. En este trabajo se presenta el análisis de esos motivos y se examinan otros aspectos que estarían estrechamente relacionados con su ejecución, como la continuidad cronológica de los rituales, el uso del espacio y el posible carácter chamánico de algunos de ellos.

Abstract In the Sierra de las Cruces and Montealto, in the State of Mexico, the Divine Face is a fractal divinity that lives in five sacred hills, known as “rosario”. Giver of life and seeds, this divinity receives maintenance and sustenance from “their bodies”, known as the mēfi (workers), which are chosen by the lightning and are trapped between the wrath of God and the envy of others humans.

Resumen En la Sierra de las Cruces y Montealto, en el Estado de México, el Divino Rostro es una divinidad fractal que habita en cinco cerros sagrados, conocidos como “rosario”. Dador de la vida y las semillas, esta divinidad recibe mantenimiento y sustento de “sus cuerpos”, conocidos como los mēfi (trabajadores), los cuales son elegidos mediante el rayo y quedan atrapados entre la ira de Dios y la envidia de los humanos.

RESUMO Este artigo reúne informações sobre a conformação das práticas de autoatenção warao, expondo a centralidade do xamanismo nos processos de saúde e doença. A reflexão se constrói a partir do contexto de enfrentamento à pandemia de COVID-19 nos abrigos indígenas em Manaus (Amazonas, Brasil), entre março e dezembro de 2020. Essas ações não somente desconsideraram sistematicamente o xamanismo e as teorias nativas, como também produziram forte controle sobre a presença desses indígenas na cidade. Por meio de uma análise crítica da situação na capital amazonense, reflete-se sobre a necessidade de adequação da atenção à saúde destinada aos Warao no Brasil e, por extensão, aos demais povos indígenas, sobretudo aqueles que residem em contextos urbanos. Os dados apresentados foram obtidos por meio de trabalho de campo com perspectiva etnográfica, acrescidos de pesquisa documental e bibliográfica.

ABSTRACT This article put together information about the formation of the warao self-care practices, exposing the centrality of shamanism in the processes of health and illness. The reflection is built from the context of coping with the COVID-19 pandemic in indigenous shelters in Manaus (Amazonas), between March and December of 2020. These actions not only systematically disregarded shamanism and native theories, but also produced strong control over the presence of these indigenous people in the city. Through a critical analysis of the situation in the Amazonian capital, it reflects on the need for adaptation in health care for the Warao in Brazil and, by extension, for other indigenous people, especially those residing in urban contexts. The data presented were obtained through fieldwork with an ethnographic perspective, in addition to documentary and bibliographical research.

RESUMEN Este artículo reúne informaciones sobre la conformación de las prácticas de autoatención warao, lo que expone la centralidad del chamanismo en los procesos de salud y enfermedad. La reflexión se construye a partir del contexto de enfrentamiento a la pandemia de la COVID-19 en albergues indígenas de Manaus (Amazonas, Brasil), entre marzo y diciembre de 2020. Estas acciones no solo fueran sistemáticamente indiferentes ante el chamanismo y las teorías nativas, sino que también produjeron un fuerte control de la presencia de estos pueblos indígenas en la ciudad. A través de un análisis crítico de la situación en la capital de Amazonas, se reflexiona sobre la necesidad de adaptar la atención de salud para los Warao en Brasil y, por extensión, para otros pueblos indígenas, especialmente aquellos que viven en contextos urbanos. Los datos presentados se obtuvieron a través de un trabajo de campo con perspectiva etnográfica, además de investigación documental y bibliográfica.

resumen Recientes trabajos dedicados a la producción de la persona entre los Quechua han puesto de relieve la práctica del chamanismo. Este artículo examina la Fiesta de La Caporalía, una celebración ritual de los Navinos del alto Huaura (Andes centrales de Perú). En ella, los Caporales danzan vistiendo variaciones de prendas sacerdotales católicas, acto en el cual puede reconocerse una práctica chamánica significativa en la ontología relacional de la persona navina. Siguiendo las contribuciones teóricas de Strathern, la persona navina puede ser pensada como un compuesto de relaciones con alteridades humanas y distintas-a-las-humanas propiciadas por la washka, un operador nativo de socialidad. El artículo reflexiona sobre los modos en que La Caporalía celebra tales relaciones. chamanismo Andes Perú. Perú . Perú) ella católicas Strathern distintasalashumanas distintas washka socialidad

abstract Recent works devoted to the production of person among the Quechua highlight the practice of shamanism. This article examines the Fiesta de La Caporalía, a ritual celebration of the Navinos from the upper Huaura (central Andes of Peru). In it, the Caporales dance wearing variations of catholic priestly garments, an act in which a shamanic practice that is significant in the relational ontology of the navino person can be recognized. Following Strathern’s theoretical insights, the Navino person can be thought as a composite of relations with human and other-than-human alterities fostered by the washka, a native operator of sociality. The article reflects on the ways in which La Caporalía celebrates such relations. shamanism central Peru. Peru . Peru) it garments recognized Stratherns Strathern s insights otherthanhuman other than washka sociality

Abstract Today as they seek treatment for diseases that result from being affected by spirits, the Karajá, a Central Brazilian indigenous people, turn to their own shamans, shamans from other indigenous groups, regional healers, as well as their faith in God. All of these healers, despite their different knowledges and techniques, are equally considered shamans, while non-indigenous doctors cannot cure these illnesses and are only sought out to treat ‘white people’s diseases’. This marked difference between diseases and doctors contrasts with the regime of absolute communication for healing spirit ailments, and is the subject of this analysis. In dialog with the anthropology of health on one hand and the question of religion on the other, I argue that what allows healers from different origins to treat bewitched persons (unlike doctors) is the fact that shamanism actualizes the regime of infinite difference or absolute transparency from primordial times into the present day. spirits Karajá people groups God techniques nonindigenous non white peoples s diseases. . diseases’ ailments analysis unlike day

Resumo Em busca de tratamento para doenças resultantes de acometimento por espíritos, os Karajá, povo indígena centro-brasileiro, recorrem hoje, além de seus próprios xamãs, a xamãs de outras etnias e curandeiros regionais, bem como a sua fé em Deus. E todos esses curadores, a despeito de seus diferentes conhecimentos e técnicas, são considerados igualmente xamãs. Os médicos não indígenas, em contraste, não podem curar esses adoecimentos, e a esses especialistas só se recorre para tratar as ‘doenças de branco’. A diferença marcada entre doenças e especialistas, no último caso, contrasta com o regime de comunicação absoluta no primeiro. É a essa diferença que o artigo se dedica. Dialogando com a antropologia da saúde, por um lado, e com a questão da religião, por outro, proponho que o que permite que curadores de origens diversas tratem pessoas enfeitiçadas, diferentemente dos médicos, é o fato de que o xamanismo atualiza o regime de diferença infinita, ou de transparência absoluta, dos tempos primordiais. espíritos Karajá centrobrasileiro, centrobrasileiro centro brasileiro, brasileiro centro-brasileiro hoje regionais Deus técnicas indígenas contraste adoecimentos branco. branco . branco’ caso primeiro dedica saúde lado religião outro enfeitiçadas infinita primordiais

Abstract The production of knowledge in local communities on the upper Negro River, Northwest Amazon, is the focus of this article, especially that which emerges from confronting contemporary challenges, such as the effects of climate change and the pandemic. Drawing on my long experience with indigenous knowledge-holders and researchers from this region, within the scope of partnerships between the Instituto Socioambiental and indigenous organizations and communities, I aim to briefly describe collaborative research processes in terms of their practices and results. The underlying question is how different knowledge regimes intertwine their practices in local contexts of tension and risk, characteristic of the Anthropocene, and their political ramifications across various scales. River Amazon article challenges pandemic knowledgeholders holders region results risk Anthropocene scales

Resumo A produção de conhecimentos em comunidades locais no alto rio Negro, noroeste amazônico, é o tema deste texto, sobretudo aquela que emerge do confronto com desafios contemporâneos, como os efeitos das mudanças climáticas e da pandemia. Partindo de longa experiência com conhecedores e pesquisadores indígenas dessa região, no âmbito de parcerias do Instituto Socioambiental com organizações e comunidades indígenas, busco descrever resumidamente processos de pesquisas colaborativas em suas práticas e resultados. A questão de fundo é como distintos regimes de conhecimento entrelaçam suas práticas em contextos de tensão e risco, características do Antropoceno, e seus desdobramentos políticos em diferentes escalas. Negro amazônico texto contemporâneos pandemia região resultados risco Antropoceno escalas

Resumo Este artigo apresenta uma abordagem etnográfica do xamanismo mehinako, suas materialidades e inovações. Para a vasta literatura sobre temas clássicos como parentesco, xamanismo e ritual, a presença das mulheres é tímida, inexpressiva. Ademais, lideranças e xamãs têm sido descritos normativamente como homens. A partir da trajetória de Kamaya (Iamony) Mehinako, incluindo sua iniciação xamânica, este artigo analisa a atuação de mulheres líderes e xamãs nos contextos de suas comunidades e para além delas. Os dados mehinako são analisados em diálogo com trabalhos da literatura da região (Barcelos Neto, 2008; Figueiredo, 2015; Guerreiro, 2015), com objetivo de refletir sobre gênero e corporalidade mehinako, a relação com a cidade e as transformações recentes. É com o interesse de verificar o lugar dessas mulheres junto ao seu povo, ao tecer redes de cuidado, e produzir cotidianamente, a um só tempo, parentesco e alteridade que esse texto se projeta. inovações ritual tímida inexpressiva Ademais homens Iamony (Iamony Mehinako xamânica delas Barcelos Neto 2008 Figueiredo 2015 Guerreiro 2015, , 2015) recentes povo cuidado cotidianamente tempo projeta 200 201 20 2

Abstract This article presents an ethnographic approach to shamanism, its materialities, and innovations. The presence of women in the vast literature on classic themes like kinship, shamanism, and ritual is timid and inexpressive, while leaders and shamans have been normatively described as men. Based on the trajectory of Kamaya (Iamony) Mehinako, including her shamanic initiation, this article analyzes the actions of women leaders and shamans within the contexts of their communities and beyond. The Mehinako data are analyzed in dialogue with literature from the region (Barcelos Neto, 2008; Figueiredo, 2015; Guerreiro, 2015) in order to reflect on Mehinako gender and corporeality, the relationship with the city, and recent transformations. This text is intended to investigate the place of these women among their people by weaving networks of care and simultaneously producing kinship and otherness every day. shamanism materialities innovations inexpressive men Iamony (Iamony initiation beyond Barcelos Neto 2008 Figueiredo 2015 Guerreiro corporeality city transformations day 200 201 20 2

ABSTRACT: The Sacrificerfigure in Tiahuanaco iconography has been under debate almost for a century, with questions about its identity and nature persisting to this day. In this work we present the results of an investigation of this character, whose corpus of images reveals a set of stable, connotative attributes of his special iconography. Beyond to the severed head and the axe the Sacrificer holds in his hands, we propose other elements that comprise this set, such as the quadripartite tunic, the sash, the object hangingfrom the elbow, the body posture and the stepped platform. These features would characterize him as an agent or officiant of the shamanic rite who serves as a vehicle for communicating with the deities. While some of the aforementioned attributes have been addressed in previous works, others derive from our own analysis, and thus by bringing them all together into a single set for the first time, we are able to argue that this ubiquitous character in south-central Andean iconography signifies as a visual correlate of the shaman.

RESUMEN: La figura del Sacrificador en la iconografía tiahuanacota ha sido debatida desde hace casi un siglo, y todavía persisten dudas acerca de su identidad y naturaleza. En este trabajo damos a conocer los resultados de una investigación en torno a este personaje, cuyo corpus de imágenes entrega datos sobre la existencia de un conjunto de atributos estables y connotativos de su especial iconografía. Además de la cabeza cortada y el hacha que el Sacrificador sostiene en las manos, proponemos otros elementos que integran dicho conjunto, como la túnica cuatripartita, la faja, el colgante de codo, la postura corporal y la plataforma escalonada. Dichos rasgos lo caracterizarían como agente u oficiante del rito chamánico, en tanto vehículo de comunicación con las deidades. Aunque algunos de los atributos mencionados fueron ya abordados en estudios previos, otros derivan de nuestro propio análisis. El presente trabajo permite articular unos y otros en un conjunto específico, cuestión no realizada hasta hoy, y proponer un significado para este personaje ubicuo de la iconografía centro-sur andina como correlato visual del chamán.

ABSTRACT: Endogenous images are geometric shapes visualized involuntarily due to psychotropic (e.g., intoxicants) or physical (e.g., migraines) stimuli. According to the Lewis-Williams and Dowson neuropsychological model, artifacts with these shapes hypothetically document ecstatic shamanism. This article evaluates Huarpa style black-on-white geometric pottery (Ayacucho valley, Peru) to question how the shapes originated. Ceramic data represents the early, middle, and late phases of the Huarpa culture (ad 250700). Results indicate that evidence to support ecstatic shamanism is a combination of endogenous shape analysis and the broader cultural context of Huarpa's social network.

RESUMEN: Las imágenes endógenas son formas geométricas visualizadas involuntariamente debido a estímulos psicotrópicos (p.e., intoxicantes) o físicos (p.e., migrañas). Según el modelo neuropsicológico de Lewis- Williamsy Dowson, los artefactos con estas formas documentan hipotéticamente el chamanismo extático. Este artículo evalúa la cerámica geométrica negro sobre blanco del estilo Huarpa (valle de Ayacucho, Perú) para cuestionar cómo se originaron las formas. Los datos cerámicos representan las fases temprana, media y tardía de la cultura Huarpa (250-700 dc). Los resultados indican que la evidencia para apoyar el chamanismo extático consiste en una combinación del análisis de la forma endógena y el contexto cultural más amplio de la red social de los huarpa.

ABSTRACT: This article analyzes the symbolism of a ceramic statuette discovered at the Osvaldo archaeological site, a 7th century ad circular village attributed to the Barrancoid Tradition of the Central Brazilian Amazon. The statuette was the only ritual object found at the site and is one among very few artifacts of this kind in the archaeological record of the area. Through a comparative analysis with similar objects found in areas attributed to the same cultural tradition, we will link this statuette's formal features with aspects of the shamanic cosmology of other contemporaneous Indigenous peoples and, ultimately, consider the possible presence of shamanic practices in this settlement.

RESUMEN: Se analiza el simbolismo expresado en una estatuilla cerámica hallada en el sitio arqueológico Osvaldo, una aldea circular del siglo vil dc atribuida a la tradición Barrancoide de la Amazonía central brasileña. Es el único objeto de carácter ritual encontrado en el sitio y un tipo de artefacto significativamente escaso en el registro arqueológico de la zona. Sobre la base de un análisis comparativo con objetos similares provenientes de áreas relacionadas con la misma tradición cultural, se sostiene que sus características formales remiten a aspectos de la cosmología de pueblos indígenas contemporáneos expresados en el chamanismo. Es por esto que, de forma exploratoria, se discute la posible presencia de prácticas chamánicas en el asentamiento.

ABSTRACT: Sacred plants were known since pre-Columbian times for their peculiar gifts that facilitated communication and communion with the sacred. The legacy of the ancient Mesoamerican peoples has been preserved to the present day, and the historical review of the sources, as well as anthropological research in the field, allow us to delineate the specific elements that confirm the continuity between the past and the present in regard to their ritual use.

RESUMEN: Las plantas sagradas eran conocidas desde tiempos precolombinos por sus peculiares propiedades que facilitaban la comunicación y comunión con lo sagrado. El legado de los antiguos pueblos mesoamericanos se ha preservado hasta la actualidad, y la revisión histórica de las fuentes, así como la investigación antropológica de campo, permiten delinear los elementos específicos que confirman la continuidad entre el pasado y el presente respecto de su uso ritual.

ABSTRACT: This article explores the ancient tradition of shamanism and its many facets in Huichol Indian culture. The Huichol Indians (Wixárika, Wixáritari pl.) live predominately in the Mexican states of Jalisco and Nayarit in their remote mountain homelands of the Sierra Madre Occidental. Their shamans have been vital keepers of ancient esoteric knowledge and leaders, healers, and diviners for their people. The shamanic tradition is passed down primarily through family kin ties. The path to becoming a shaman and the plants and animals that are shamanic allies will be discussed. This is followed by an examination of the shaman's power objects and the wide array of specialties acquired. Finally, the article addresses the challenges to shamans in the 21st century and their crucial role to the survival of Huichol culture and identity.

RESUMEN: Este artículo explora la tradición ancestral del chamanismo y sus múltiples facetas en la cultura de los indígenas huicholes. Los huicholes (wixárika, wixáritari pl.) viven principalmente en los estados mexicanos de Jalisco y Nayarit, en sus remotos territorios ancestrales en la Sierra Madre Occidental. Sus chamanes han sido guardianes vitales del antiguo conocimiento esotérico y líderes, curanderos y adivinos de su pueblo. La tradición chamánica se transmite principalmente a través de los lazosfamiliares. Este articulo discutirá el camino para ser un chamán y las plantas y animales que son aliados chamánicos. A esto le sigue un examen de los objetos de poder del chamán y la amplia gama de especialidades adquiridas. Por último, el artículo aborda los desafíos para los chamanes en el siglo xxi y su papel fundamental para la supervivencia de la cultura e identidad huichol.

ABSTRACT: Far Western North America has a very detailed ethnographic record which includes significant details about shamanism and its relationship to rock art. The ethnographic evidence from three culture areas (Californian, Great Basin, and Columbia-Fraser Plateau) is summarized here. This shows widespread ties between the art and portrayals of visionary experiences, believed to be signs of the acquisition of supernatural power. The ethnography also demonstrates substantial differences in the origins of the art, especially in terms of the social groups and rituals responsible for its creation as well as its relationship to mythology. The ethnography further illustrates the fact that different styles of rock art were sometimes created by different social groups for different functions within the same culture and time period. Shamanism, in this sense, is a context within which rock art may be analyzed and interpreted, but not a final explanation for its presence.

RESUMEN: El Lejano Oeste norteamericano tiene un registro etnográfico muy detallado que incluye aspectos significativos acerca del chamanismo y su relación con el arte rupestre. Se resume aquí la evidencia etnográfica de tres áreas culturales (California, Gran Cuencay meseta de Columbia-Fraser). Dicha evidencia demuestra vínculos generalizados entre el arte y la representación de experiencias visionarias, consideradas como signos de la adquisición de poderes sobrenaturales. La etnografía muestra también diferencias sustanciales en el origen de este arte, especialmente con respecto a los grupos sociales y los rituales responsables de su creación, así como su relación con la mitología. Del mismo modo, la etnografía ilustra el hecho de que diferentes estilos de arte rupestre fueron creados en ocasiones por diversos grupos sociales para variadas funciones dentro de la misma cultura y período. En este sentido, el chamanismo ofrece un contexto en el cual el arte rupestre puede ser analizado e interpretado, pero no es una explicación definitiva de su presencia.

The resistance of Muslims to shamanism began when lies of the shamans were exposed on social media. Many shamans practise fraud under the guise of religion. Magical objects such as luminous daggers or stones that emit smoke, used by shamans as occult actors are also known to be objects of magic tricks that are sold freely and can be used by anyone. Scholars also continuously preach that Muslims' belief in shamans is forbidden. Therefore, Muslims in Indonesia fear that believing in shamans degrades human dignity and makes worship unacceptable. The purpose of this research is to identify the factors that cause the resistance of Muslim youth to shamanism. This study used a cross-sectional design which was conducted by interviewing 3025 Muslim youths who had the desire to highlight shamanism phenomena in North Sumatra. The analysis in this study used a logistic regression test with Jeffreys's Amazing Statistics Program (JAPS 16 software). The results of this study indicate that Muslim youths have a high resistance to shamanism. The resistance of young Muslims to shamanism is influenced by emancipative Islamic theology (p < 0.001; Exp [β] = 2.504) and hifz al-din [maintaining religion] (p = 0.001; Exp [β] = 2.293). Muslim youths have high resistance to shamanism due to the fear that this culture will reduce the dignity of the human caliphate if it is subject to anyone other than Allah. Muslim youth also have high resistance to shamanism because they are of the view that shamanism makes worship unacceptable to Allah SWT. CONTRIBUTION: This article explains the resistance of Muslim youth to shamanism. It also demonstrates how Muslims live in a multicultural society.

Abstract In this novel the presence of the San Pedro cactus shows not only the shaman's therapeutic operations but also the way in which the ecstasy produced by its consumption is defined as a chemical and aesthetic procedure, with somatic-political repercussions and experimental aspirations from the point of view of its literary concreteness. In this way, the experimentation of the visions that is reached through the trance state and the ways of narrating history are underlined, thus giving rise to a shamanic theorization of the montage method.

Resumen En esta novela la presencia del cactus de San Pedro muestra no solo las operaciones terapéuticas del chamán, sino también la manera como el éxtasis producido por su consumo se define como procedimiento químico y estético, de repercusiones somático-políticas y aspiraciones experimentales desde el punto de vista de su concreción literaria. De esta manera, se subraya la experimentación de las visiones a las que se llega mediante el estado de trance y la revisión de los modos de narrar la Historia, dando pie a una teorización chamánica del método del montaje.