Cubeo Hehénewa Religious Thought: Metaphysics of a by Irving Goldman

By Irving Goldman

The societies of the Vaupés sector at the moment are one of the so much documented indigenous cultures of the recent global, partially simply because they're idea to resemble previous civilizations misplaced in the course of preliminary colonial clash. the following ultimately is the eagerly awaited ebook of a posthumous paintings through the fellow greatly considered as the preeminent authority on Vaupés Amazonian societies. Cubeo Hehénewa non secular concept could be the definitive account of the spiritual worldview of an important Amazonian tradition. Cubeo spiritual idea accommodates principles concerning the nature of the cosmos, society, and human existence; the individual's orientation to the area; using hallucinogenic ingredients; and a brand new global metaphysics. This quantity was once considerably accomplished sooner than Irving Goldman’s demise, yet Peter Wilson has edited it for e-book, delivering a radical creation to Goldman’s paintings. Stephen Hugh-Jones has contributed an afterword, atmosphere the paintings within the context of up to date Vaupés ethnography.

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They are the transmission lines that convey the original ancestral properties down the generations. . These are spiritual goods, representing essential spiritual qualities of founders and ultimately of all ancestors . . 23 There is another sense in which rank is a religious identity, as it is in Polynesia. ”24 The major departure from Polynesia is that Kwakiutl chiefs, while not themselves shamans, are viewed through a shamanistic prism. ” Chiefs are also patrons of shamans, and according to the graded “seat” or “title” occupied by a chief, he imputes supernatural powers to himself rather than claiming them by inheritance, unlike the Polynesian case.

The aspect of descent Goldman had isolated in ancient Polynesia, status, he shows to be present in a quite unrelated society following quite a different thought plan. xxxviii EDITOR’S INTRODUCTION The existence of females and the fact that, in the physical world, they bear children, is a major subtraction from the metaphysical blueprint of the real world created by the Kúwaiwa. If sexual procreation was admitted to the religious system of thought it would totally compromise status, notably male status.

The complete pattern emerges from the sequential order of distributions as they follow the life histories of chiefs from birth to death. Chiefs are not only heads of lineages and thereby represent them, each also bears a name, which makes them a spirit incarnate. As names, distributors relate to the supernatural world and they are individuals, because each chief has a different (spirit) name. If I have devoted too much space to Goldman’s treatment of the “potlatch” it is not only because it more accurately explains one of the institutions that has come to signify the exotic and bizarre nature of indigenes to supposedly more sophisticated people.

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