Una versión del mito huichol de la ruta de los muertos
Leal Carretero, Silvia; García Muñoz, Pedro (Haimiwie)
Instituto de Investigaciones Filológicas, UNAM, publicado en Tlalocan, y cosechado de Revistas UNAM
dor_id: 4124058
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856.4.0.u: https://revistas-filologicas.unam.mx/tlalocan/index.php/tl/article/view/142/142
100.1.#.a: Leal Carretero, Silvia; García Muñoz, Pedro (Haimiwie)
524.#.#.a: Leal Carretero, Silvia, et al. (1997). Una versión del mito huichol de la ruta de los muertos. Tlalocan; Vol. 12, 1997. Recuperado de https://repositorio.unam.mx/contenidos/4124058
245.1.0.a: Una versión del mito huichol de la ruta de los muertos
502.#.#.c: Universidad Nacional Autónoma de México
561.1.#.a: Instituto de Investigaciones Filológicas, UNAM
264.#.0.c: 1997
264.#.1.c: 2013-05-06
653.#.#.a: Oral text; huichol; san andrés cohamiata; texto oral; huichol; san andrés cohamiata; oral text; huichol; san andrés cohamiata; texto oral; huichol; san andrés cohamiata
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884.#.#.k: https://revistas-filologicas.unam.mx/tlalocan/index.php/tl/article/view/142
001.#.#.#: oai:tlalocan.ojs.132.247.70.44:article/142
041.#.7.h: spa
520.3.#.a: Silvia Leal and Pedro Garcia Muñoz (Haɨmiwie)here present a version of the Huichol myth of the journey of the dead. Theyhave selected it from the more than 35 variants of the text collected by theCentro de Investigación en Lenguas Indígenas of the Universidad de Guadalajara.In this one, Pedro Garcia questions Santos Aguilar Carrillo("ɨrɨtemai), the narrator, about each step. According to the myth,which includes as an integral part the Huichol ritual that is performed usuallyon the fifth day after death, the "iyari of each Huichol who dies musttravel from where he dies to his destiny. He will be guided on the journey by alife-stealing god, who has been given control of his spirit by anotherdeity.During the course of his journey he will be praised or punished by variousgods, according to his good or bad deeds in life, such as whether he hasfulfilled his religious obligations or not. In this tale, a frontier isdescribed that is invisible to human beings, but which marks the limits of theregion of light with respect to the region of darkness. In the first livecertain gods and the spirits of the dead who have been sent to paradise, whilein the second one finds the deities of darkness or of hell and the spirits ofthe dead consigned there. In the ceremony, the shaman communicates with the godKauyumarie to find out what has happened to the spirit of the dead man, and tohelp him if possible. Silvia Leal and Pedro Garcia Muñoz (Haɨmiwie)here present a version of the Huichol myth of the journey of the dead. Theyhave selected it from the more than 35 variants of the text collected by theCentro de Investigación en Lenguas Indígenas of the Universidad de Guadalajara.In this one, Pedro Garcia questions Santos Aguilar Carrillo("ɨrɨtemai), the narrator, about each step. According to the myth,which includes as an integral part the Huichol ritual that is performed usuallyon the fifth day after death, the "iyari of each Huichol who dies musttravel from where he dies to his destiny. He will be guided on the journey by alife-stealing god, who has been given control of his spirit by anotherdeity.During the course of his journey he will be praised or punished by variousgods, according to his good or bad deeds in life, such as whether he hasfulfilled his religious obligations or not. In this tale, a frontier isdescribed that is invisible to human beings, but which marks the limits of theregion of light with respect to the region of darkness. In the first livecertain gods and the spirits of the dead who have been sent to paradise, whilein the second one finds the deities of darkness or of hell and the spirits ofthe dead consigned there. In the ceremony, the shaman communicates with the godKauyumarie to find out what has happened to the spirit of the dead man, and tohelp him if possible. Silvia Leal and Pedro Garcia Muñoz (Haɨmiwie)here present a version of the Huichol myth of the journey of the dead. Theyhave selected it from the more than 35 variants of the text collected by theCentro de Investigación en Lenguas Indígenas of the Universidad de Guadalajara.In this one, Pedro Garcia questions Santos Aguilar Carrillo("ɨrɨtemai), the narrator, about each step. According to the myth,which includes as an integral part the Huichol ritual that is performed usuallyon the fifth day after death, the "iyari of each Huichol who dies musttravel from where he dies to his destiny. He will be guided on the journey by alife-stealing god, who has been given control of his spirit by anotherdeity.During the course of his journey he will be praised or punished by variousgods, according to his good or bad deeds in life, such as whether he hasfulfilled his religious obligations or not. In this tale, a frontier isdescribed that is invisible to human beings, but which marks the limits of theregion of light with respect to the region of darkness. In the first livecertain gods and the spirits of the dead who have been sent to paradise, whilein the second one finds the deities of darkness or of hell and the spirits ofthe dead consigned there. In the ceremony, the shaman communicates with the godKauyumarie to find out what has happened to the spirit of the dead man, and tohelp him if possible. Silvia Leal and Pedro Garcia Muñoz (Haɨmiwie)here present a version of the Huichol myth of the journey of the dead. Theyhave selected it from the more than 35 variants of the text collected by theCentro de Investigación en Lenguas Indígenas of the Universidad de Guadalajara.In this one, Pedro Garcia questions Santos Aguilar Carrillo("ɨrɨtemai), the narrator, about each step. According to the myth,which includes as an integral part the Huichol ritual that is performed usuallyon the fifth day after death, the "iyari of each Huichol who dies musttravel from where he dies to his destiny. He will be guided on the journey by alife-stealing god, who has been given control of his spirit by anotherdeity.During the course of his journey he will be praised or punished by variousgods, according to his good or bad deeds in life, such as whether he hasfulfilled his religious obligations or not. In this tale, a frontier isdescribed that is invisible to human beings, but which marks the limits of theregion of light with respect to the region of darkness. In the first livecertain gods and the spirits of the dead who have been sent to paradise, whilein the second one finds the deities of darkness or of hell and the spirits ofthe dead consigned there. In the ceremony, the shaman communicates with the godKauyumarie to find out what has happened to the spirit of the dead man, and tohelp him if possible.
773.1.#.t: Tlalocan; Vol. 12 (1997)
773.1.#.o: https://revistas-filologicas.unam.mx/tlalocan/index.php/tl
046.#.#.j: 2021-11-25 00:00:00.000000
022.#.#.a: ISSN impreso: 0185-0989
310.#.#.a: Anual
264.#.1.b: Instituto de Investigaciones Filológicas, UNAM
758.#.#.1: https://revistas-filologicas.unam.mx/tlalocan/index.php/tl
doi: https://doi.org/10.19130/iifl.tlalocan.1997.142
handle: 008586619bd79cdf
harvesting_date: 2021-09-08 18:22:00.0
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245.1.0.b: Una versión del mito huichol de la ruta de los muertos|Una versión del mito huichol de la ruta de los muertos|Una versión del mito huichol de la ruta de los muertos
last_modified: 2021-11-25 22:20:00
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Leal Carretero, Silvia; García Muñoz, Pedro (Haimiwie)
Instituto de Investigaciones Filológicas, UNAM, publicado en Tlalocan, y cosechado de Revistas UNAM
Leal Carretero, Silvia, et al. (1997). Una versión del mito huichol de la ruta de los muertos. Tlalocan; Vol. 12, 1997. Recuperado de https://repositorio.unam.mx/contenidos/4124058