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Comparative Religion

Women and Indigenous Religions (Women and Religion in the by Sylvia Marcos, Cheryl A. Kirk-Duggan, Lillian

By Sylvia Marcos, Cheryl A. Kirk-Duggan, Lillian Ashcraft-Eason, Karen Jo Torjesen

This booklet examines the serious and sometimes undervalued contributions of girls to the tradition, wellbeing and fitness, and subsistence in their groups as lively, strong, and clever ritual specialists.

• assurance contains neighborhood practices in nations as different as Australia, Peru, India, Mexico, South Korea, Vietnam, Chile, Canada, and Guatemala

• offers details from interviews with ladies who function strong sociopolitical brokers, healers, leaders, and non secular ritual specialists

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Additional info for Women and Indigenous Religions (Women and Religion in the World)

Example text

For indigenous peoples, the world is not divided between a material reality and a nonmaterial reality. The beings of the Pacha, such as the human beings, the water in its many forms, the earth, the plants, the animals, the stars, the sun, the moon, and so forth, all share the same world. Some among them, on the model of the human authorities who take turns with the communal responsibilities, the cargos, have greater authority. These beings are concrete, tangible, experienceable, just like the water is during Yarqa Aspiy.

At the end, the dean asked why I distanced myself from my peers, from my professors who loved me so much, and became something that was no longer an example for others at the University. ” What I understood him to say to me is the following: how will the knowledge imparted to you at the University serve you to carry out cultural affirmation? Since the necessity for cultural affirmation was the conclusion of my thesis. I answered him in what I thought was a diplomatic fashion, namely that the knowledge of the University would not be of use in my work of cultural affirmation.

By the end of the 17th century, the end of the scientific revolution— canonically dated with Newton’s publication of the Principia Matematica in 1687—it was no longer possible legitimately to hold that nature had agency and sacrality. So much so that Newton assiduously hid his real alchemical beliefs in which gravity was a sacred and intentional force of nature. By this time, Renaissance movements such as alchemy, hermeticism, cabala, vitalism, Neoplatonism, and elite and popular magic, had been energetically and violently repressed.

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