LAS SENDAS DE LAS PLANTAS: CONEXIONES ENTRE EL PAISAJE, LA HISTORIA, HUMANOS Y NO-HUMANOS EN EL ALGARROBAL (DEPTO DE CACHI, SALTA), 2015
El objetivo de esta tesis es estudiar la relación que la Comunidad Diaguita Kallchakí de El Algar... more El objetivo de esta tesis es estudiar la relación que la Comunidad Diaguita Kallchakí de El Algarrobal tiene con el mundo vegetal. Concretamente, se trata de indagar sobre el rol que cumple lo vegetal en las relaciones que las personas establecen entre sí, y con su entorno espacial y material. Es por ello que se plantea la idea de “lo vegetal”, sin reducir la visión sólo a las plantas, sino tomarlas como excusa para introducir prácticas e historias vinculadas a cada especie, que recorren la vida de esta comunidad. El adentrarnos en las sendas que recorren las plantas, sus trayectorias, tanto en las experiencias actuales como las que sólo quedan en la memoria de los más ancianos, y aquellas documentadas por folkloristas, arqueólogos, antropólogos y viajeros que pisaron alguna vez el Valle Calchaquí, me permite en este trabajo poner en jaque los sentidos propios dados a esa relación. Por otra parte, el hablar de aquello vinculado con y a través de las plantas -personas, objetos, espacio y entidades que lo pueblan me habilita para presentar diferentes aspectos hasta el momento desconocidos de la vida cotidiana y la historia de una comunidad diaguita.-kallchakí.
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In this article, we will discuss diaguita and inca commensality practices related to the ushnu platform of Guitián, an archaeological site located in the Northern Calchaquí Valley (Salta, Argentina). The excavations that we conducted inside the platform allowed us to identify, recover and analyse several features and deposits. We will give an account of the stratigraphy, materials, and archaeological contexts recognized during the excavations, paying special attention to the archaeobotanical evidence. We will argue that during the ceremonies held in the plaza and around ushnu, the Incas attempted to reorganize the local interactions with a powerful non-human entity of the local landscape (cerro Meléndez). However, this reorganization did not entail radical changes regarding what local guests considered appropriate to offer. On the contrary, there are clear continuities in diaguita commensality practices before and during the inca occupation.
Abstract: This article claims that we should be careful and reflexive regarding the theoretical tools and concepts that we employ to interpret the past. We should not assume that the nature of the categories, interactions, institutions, and social and experiential spheres of past societies was similar to that found in modernity (and late modernity) and capitalism. Taking into account the multiple ways in which the world is classified and ordered, and subjectivity constructed, and based on ethnographic knowledge, this paper examines the material order of funerary practices in the Calchaqui Valley, Southern Andes, during the Late Period (1000 – 1450 AD), in order to explore: 1) the way in which death was categorized and experienced, and 2) the nature of personhood in this socio-historical context. After analyzing the location and architecture of 160 burials, as well as the goods deposited in each of them, we argue that death was an integral component of daily and domestic experiences and relations and that individuality dissolved into a communal matrix, producing relational personhoods.
during the second part of the Late Intermediate Period (AD 1250–1450). Through the study of the
location of graves, architecture, and offerings, the authors explore the type of personhood that
Calchaquí communities built and represented through the materiality of funerary practice. They
claim that in this cultural and historical context, death became a realm in which relatedness was
interwoven. Death, symbolically and materially, built bridges, connecting and entangling people
with place and with each other. The funerary sphere was not strategically used to celebrate
particular biographies and personal accomplishments, but rather it was another realm, like daily
life, where individual identity dissolved into place and into the collective.
de significados y categorías, actividades que en nuestra cosmovisión y ontología moderna y occidental son
diametralmente lejanas: la muerte y el procesamiento de alimentos, y cómo esta relación irrumpe en el quehacer
cotidiano de las personas del pasado. Busco, en síntesis, reflexionar acerca de las experiencias, significados y
relaciones que los antiguos habitantes del VCN mantenían y representaban en la materialidad en la que estaban
insertos.
cambio social a nivel de los aspectos estructurales. En este trabajo proponemos, a través de las teorías de la práctica, estudiar aspectos de los procesos de colonización y cambio cultural que no suelen ser vistos: las transformaciones en las prácticas culturales
de los colonizados. Para ello, consideraremos los cambios ocurridos en las comunidades que habitaron el Valle Calchaquí Norte
(Salta, Argentina) durante el periodo de dominación del Incanato (1460 – 1532 AD), observando particularmente el impacto en el
núcleo simbólico de los colonizados a partir del análisis de las prácticas culturales del ámbito mortuorio.
Palabras clave: Prácticas mortuorias - Incas - Comunidades locales - Colonización"
In this article, we will discuss diaguita and inca commensality practices related to the ushnu platform of Guitián, an archaeological site located in the Northern Calchaquí Valley (Salta, Argentina). The excavations that we conducted inside the platform allowed us to identify, recover and analyse several features and deposits. We will give an account of the stratigraphy, materials, and archaeological contexts recognized during the excavations, paying special attention to the archaeobotanical evidence. We will argue that during the ceremonies held in the plaza and around ushnu, the Incas attempted to reorganize the local interactions with a powerful non-human entity of the local landscape (cerro Meléndez). However, this reorganization did not entail radical changes regarding what local guests considered appropriate to offer. On the contrary, there are clear continuities in diaguita commensality practices before and during the inca occupation.
Abstract: This article claims that we should be careful and reflexive regarding the theoretical tools and concepts that we employ to interpret the past. We should not assume that the nature of the categories, interactions, institutions, and social and experiential spheres of past societies was similar to that found in modernity (and late modernity) and capitalism. Taking into account the multiple ways in which the world is classified and ordered, and subjectivity constructed, and based on ethnographic knowledge, this paper examines the material order of funerary practices in the Calchaqui Valley, Southern Andes, during the Late Period (1000 – 1450 AD), in order to explore: 1) the way in which death was categorized and experienced, and 2) the nature of personhood in this socio-historical context. After analyzing the location and architecture of 160 burials, as well as the goods deposited in each of them, we argue that death was an integral component of daily and domestic experiences and relations and that individuality dissolved into a communal matrix, producing relational personhoods.
during the second part of the Late Intermediate Period (AD 1250–1450). Through the study of the
location of graves, architecture, and offerings, the authors explore the type of personhood that
Calchaquí communities built and represented through the materiality of funerary practice. They
claim that in this cultural and historical context, death became a realm in which relatedness was
interwoven. Death, symbolically and materially, built bridges, connecting and entangling people
with place and with each other. The funerary sphere was not strategically used to celebrate
particular biographies and personal accomplishments, but rather it was another realm, like daily
life, where individual identity dissolved into place and into the collective.
de significados y categorías, actividades que en nuestra cosmovisión y ontología moderna y occidental son
diametralmente lejanas: la muerte y el procesamiento de alimentos, y cómo esta relación irrumpe en el quehacer
cotidiano de las personas del pasado. Busco, en síntesis, reflexionar acerca de las experiencias, significados y
relaciones que los antiguos habitantes del VCN mantenían y representaban en la materialidad en la que estaban
insertos.
cambio social a nivel de los aspectos estructurales. En este trabajo proponemos, a través de las teorías de la práctica, estudiar aspectos de los procesos de colonización y cambio cultural que no suelen ser vistos: las transformaciones en las prácticas culturales
de los colonizados. Para ello, consideraremos los cambios ocurridos en las comunidades que habitaron el Valle Calchaquí Norte
(Salta, Argentina) durante el periodo de dominación del Incanato (1460 – 1532 AD), observando particularmente el impacto en el
núcleo simbólico de los colonizados a partir del análisis de las prácticas culturales del ámbito mortuorio.
Palabras clave: Prácticas mortuorias - Incas - Comunidades locales - Colonización"
Palabras clave: analogismo, cerros, comunidades diaguitas-kallchakies, culto mariano, entramados, Virgen
Cerro de la Virgen: Human and non-Human Connections around the Marian Cult and the Mountains in the Cachi Department, Salta, Argentina
Abstract: Objective/context: The link between the cult to the mountains and the figure of the Virgin Mary is evident in the Andes and has been the object of various works in ethno-history and anthropology. Here, we will point out the logical chains that are activated in the encounter and amalgamation of two elements of different ontological roots: the European Marian cult and the cult to the Andean mountains. The stories about the apparition of the Virgin Mary Queen of Heaven on one of the peaks of the Cachi department (province of Salta, Argentina) allows us to play with those elements scattered within modern logic that are woven around the possibility that both the hill and the Virgin have of mediating between humans and beings of greater power. Methodology: Unstructured interviews were conducted from which a series of elements to be organized within the Diaguita-Kallchaki analog universe were defined. To this end, it was essential to examine its link with the landscape in order to investigate the network of relationships created between humans and the other entities that inhabit it. Conclusions: We note that Cerro de la Virgen is not a disintegrating element of the local Andean logics or a passive element, but that the sum of the Virgin and the Cerro renders both more powerful. Originality: We consider that in this union, we can unravel the relations that link and order Cerro de la Virgen, both in the landscape and in the reproduction of the agricultural cycle for the current Diaguitas-Kallchaki communities. At the same time, the cult to mountains manifests the link between past and present Diaguita communities, and their association with other references in the Andean universe.
Keywords: Analogism, Diaguitas-Kallchaki communities, frameworks, Marian worship, mountains, Virgin
O Cerro de la Virgen: relações entre humanos e não humanos em torno do culto mariano e das montanhas no estado de Cachi, Salta, Argentina
Objetivo/contexto: a vinculação entre o culto às montanhas e a figura da Virgem Maria está presente nos Andes e tem sido objeto de vários trabalhos na etno-história e na Antropologia. Neste trabalho, apresentamos quais são as cadeias lógicas que são ativadas no encontro e na amálgama de dois elementos de raízes ontológicas diferentes: o culto mariano europeu e o culto às montanhas de origem andina. Os relatos sobre a aparição da Virgem Maria Rainha dos Céus em um dos morros do estado de Cachi (Salta, Argentina) nos permite jogar com os elementos dispersos dentro da lógica moderna que se alinham em torno da possibilidade que têm tanto o morro quanto a Virgem de interceder entre os humanos e os seres de potência maior. Metodologia: foram realizadas entrevistas não estruturadas a partir das quais foram definidos elementos a organizar dentro do universo analógico diaguita-kallchaki. Para isso, foi fundamental examinar seu vínculo com a paisagem para indagar a rede de relações que são criadas entre humanos e as demais entidades que a habitam. Conclusões: salientamos que o Cerro de la Virgen não é um elemento desintegrador das lógicas locais andinas nem um elemento passivo, mas sim que a soma da Virgem e o Cerro (morro) faz com que ambos se tornem mais potentes. Originalidade: a partir disso, podemos destramar as relações que vinculam e organizam o Cerro de la Virgen, tanto na paisagem quanto na reprodução do ciclo agrícola para as comunidades diaguita-kallchakies atuais. Por sua vez, o fenômeno do culto às montanhas manifesta o vínculo entre as comunidades diaguitas passadas e presentes, e sua associação com outras referências do universo andino.
Palavras-chave: analogismo, comunidades diaguitas-kallchakies, culto mariano, malha, morros, Virgem