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336.#.#.3: Artículo de Investigación

336.#.#.a: Artículo

351.#.#.6: https://revistas-filologicas.unam.mx/tlalocan/index.php/tl

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harvesting_group: RevistasUNAM

270.1.#.p: Revistas UNAM. Dirección General de Publicaciones y Fomento Editorial, UNAM en revistas@unam.mx

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883.#.#.a: Revistas UNAM

590.#.#.a: Coordinación de Difusión Cultural, UNAM

883.#.#.1: https://www.publicaciones.unam.mx/

883.#.#.q: Dirección General de Publicaciones y Fomento Editorial, UNAM

850.#.#.a: Universidad Nacional Autónoma de México

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

506.1.#.a: La titularidad de los derechos patrimoniales de esta obra pertenece a las instituciones editoras. Su uso se rige por una licencia Creative Commons BY-NC 4.0 Internacional, https://creativecommons.org/licenses/by-nc/4.0/legalcode.es, fecha de asignación de la licencia 2013-05-06, para un uso diferente consultar al responsable jurídico del repositorio por medio del correo electrónico iiflweb@unam.mx

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

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Artículo

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

Licencia de uso

Procedencia del contenido

Entidad o dependencia
Instituto de Investigaciones Filológicas, UNAM
Revista
Repositorio
Contacto
Revistas UNAM. Dirección General de Publicaciones y Fomento Editorial, UNAM en revistas@unam.mx

Cita

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

Descripción del recurso

Autor(es)
Leal Carretero, Silvia; García Muñoz, Pedro (Haimiwie)
Tipo
Artículo de Investigación
Área del conocimiento
Artes y Humanidades
Título
Una versión del mito huichol de la ruta de los muertos
Fecha
2013-05-06
Resumen
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.
Tema
Oral text; huichol; san andrés cohamiata; texto oral; huichol; san andrés cohamiata; oral text; huichol; san andrés cohamiata; texto oral; huichol; san andrés cohamiata
Idioma
spa
ISSN
ISSN impreso: 0185-0989

Enlaces