(Pontificia Universidad Católica del Perú. Fondo Editorial, 2000-03-24) Ventura i Oller, Monserrat
Shamanism, especially in the indigenous societies of South America, has been characterized by a complex system of material and symbolic inter-ethnic exchange. As part of this system, the objects used in shamanic rituals cannot be interpreted based on the meaning given by each particular culture from which they originate. Rather, they must be analyzed by the meaning that each receiving culture attributes to its supernatural world, which is usually represented by variable and diverse material forms. This theme will be illustrated with the ethnography of the Tsachila indigenous group from Ecuador, which deploys an extensive and complex network of shamanic exchanges.
(Pontificia Universidad Católica del Perú. Fondo Editorial, 2000-03-24) Fernández Poncela, Anna M.
This text reviews some of the characteristics and the means that have shaped gender identity, as part of the traditional and popular Mexican national identity. It is a matter of reflecting briefly and generally on the subject, with special emphasis, first of all, on the idea that it is a sociocultural construction, and therefore with possibilities for change. And secondly, on how the invented and mythologized image of the national soul is intimately intertwined and linked with the stereotypes and social roles assigned to each sex. This last matter being very peculiar to the Mexican context presented here.
(Pontificia Universidad Católica del Perú. Fondo Editorial, 2000-03-24) Várguez Pasos, Luis A.
This article is located in the complex plot that surrounds the boom that religious activities have acquired in Mexico. I narrate the Sitio de Jericho and the Marian Cenacle. That is to say, various sets of religious activities that take place in the Cristo Rey parish in Mérida, the participation of the priests of that parish and that of the faithful attending these activities. From my perspective, and for analysis purposes, these activities can be seen , on the one hand, as the empirical strategy that I resort to in order to understand its meaning, the forms of insertion of the faithful in them and the ways in which they impact and, on the other, as the actions that the hierarchy of that parish undertakes to maintain its hegemony, retain its faithful in light of the numerous religious offer and fill that void that the Mexican State has left.
