| Death in the Mayan world |
https://twitter.com/RebecaLane6/status/1189984831511367680?s=20
' When I was little, my aunt told me to treat dogs well because they would cross the river when I died. I didn't understand this phrase until a long time later.
My aunt is Maya Kaqchikel, from the Guatemalan highlands and she had a deep love for the dogs, who would be her watchmen at death, she was referring to the Xoloitzcuintle, which is mentioned in Mexican culture, and in the Mayan world is the Tzi ', the caretaker, the guide.
She did not read anthropological studies about the Mayan underworld, but she did listen to the oral tradition of her grandmothers and grandparents, and that was enough to have an identity.
The theme of death in the Mayan world has different edges, many interpretations and understanding it goes far beyond how people want to see it from the western world. First we must disconnect from hell / heaven. In the Mayan world that does not exist.
There is a superworld, an underworld and an underworld, which is given the name of Xibalba, which in Quiche Mayan language means ‘the place of fear’. Xibalba has no relation to Christian hell.
It is a place of testing that is below us, where there are diseases, but also priests. Where death is, but as renewal, not as the end.
It is, in some way, difficult to understand at first, because within Western formation we are taught that for good there is evil. In the Mayan culture there are only imbalances and these energy variations cause diseases, the night of the body.
According to the Popol Wuj, book of the Mayan world, in Xibalba there were two great leaders, who were the ones who put the tests to those who dared to look for them: Jun Kame, Wukub Kame, which translated can be called 1 death and 7 death.
They ruled the underworld and they were the priests for them. In the Mayan lunar calendar, there are days dedicated to Kame to heal.
These meetings, called today Mayan ceremonies, are held at the entrance of the caves or at the foot of the hills. This simulates the entrance to the underworld where the Lords of Xibalba live.
They were known as the Lords of Xibalba. The Mayan underworld did not have the character of punishment or an end, but of a place of passage, where we all have to go, whether in death or illness.
It is narrated by the twin heroes in the Popol Wuj, Jun Ajpu and Xbalamque who, in order to defeat the Lords of Xibalba, ask to be destroyed in the fire, are thrown into the river, transformed into fish, and return as two wizards to defeat the inhabitants from Xibalba.
The underworld is also related to the waters, in the case of the cenotes, the flooded caves. They are related to the fall of water inside the caves, which make the sound of the Mayan ball game, known as Pok ta Pok, that so disturbed the Lords of Xibalbá.
Míctlan, Xibalbá, Nith and Hel encompass a single concept: that of the underground world, the underworld, the lower world, hell (from Latin: ínferus, lower, from below) 'which corresponds to the third mythological plane of the indigenous primitive universe: the kingdom of the dead.
Kame day is not a day dedicated to death as an end, it is a day of transition, of moving from one state to another, of passing from day to night. This gives it a natural character and not tragedy. It is also a day to communicate with grandparents, consult.
Kame is the only sure thing, we are all born and the only certainty is that someday we will return to the origin. '
Follow and support Angel Elias and Rebeca Lane: https://twitter.com/RebecaLane6/status/1189984831511367680?s=20
Thank you.
t.me/IntuitivePublicRadio/5207,
t.me/RadioPublicaIntuitiva/867,
t.me/HipHopExopolitica/10
https://twitter.com/RebecaLane6/status/1189984831511367680?s=20
' When I was little, my aunt told me to treat dogs well because they would cross the river when I died. I didn't understand this phrase until a long time later.
My aunt is Maya Kaqchikel, from the Guatemalan highlands and she had a deep love for the dogs, who would be her watchmen at death, she was referring to the Xoloitzcuintle, which is mentioned in Mexican culture, and in the Mayan world is the Tzi ', the caretaker, the guide.
She did not read anthropological studies about the Mayan underworld, but she did listen to the oral tradition of her grandmothers and grandparents, and that was enough to have an identity.
The theme of death in the Mayan world has different edges, many interpretations and understanding it goes far beyond how people want to see it from the western world. First we must disconnect from hell / heaven. In the Mayan world that does not exist.
There is a superworld, an underworld and an underworld, which is given the name of Xibalba, which in Quiche Mayan language means ‘the place of fear’. Xibalba has no relation to Christian hell.
It is a place of testing that is below us, where there are diseases, but also priests. Where death is, but as renewal, not as the end.
It is, in some way, difficult to understand at first, because within Western formation we are taught that for good there is evil. In the Mayan culture there are only imbalances and these energy variations cause diseases, the night of the body.
According to the Popol Wuj, book of the Mayan world, in Xibalba there were two great leaders, who were the ones who put the tests to those who dared to look for them: Jun Kame, Wukub Kame, which translated can be called 1 death and 7 death.
They ruled the underworld and they were the priests for them. In the Mayan lunar calendar, there are days dedicated to Kame to heal.
These meetings, called today Mayan ceremonies, are held at the entrance of the caves or at the foot of the hills. This simulates the entrance to the underworld where the Lords of Xibalba live.
They were known as the Lords of Xibalba. The Mayan underworld did not have the character of punishment or an end, but of a place of passage, where we all have to go, whether in death or illness.
It is narrated by the twin heroes in the Popol Wuj, Jun Ajpu and Xbalamque who, in order to defeat the Lords of Xibalba, ask to be destroyed in the fire, are thrown into the river, transformed into fish, and return as two wizards to defeat the inhabitants from Xibalba.
The underworld is also related to the waters, in the case of the cenotes, the flooded caves. They are related to the fall of water inside the caves, which make the sound of the Mayan ball game, known as Pok ta Pok, that so disturbed the Lords of Xibalbá.
Míctlan, Xibalbá, Nith and Hel encompass a single concept: that of the underground world, the underworld, the lower world, hell (from Latin: ínferus, lower, from below) 'which corresponds to the third mythological plane of the indigenous primitive universe: the kingdom of the dead.
Kame day is not a day dedicated to death as an end, it is a day of transition, of moving from one state to another, of passing from day to night. This gives it a natural character and not tragedy. It is also a day to communicate with grandparents, consult.
Kame is the only sure thing, we are all born and the only certainty is that someday we will return to the origin. '
Follow and support Angel Elias and Rebeca Lane: https://twitter.com/RebecaLane6/status/1189984831511367680?s=20
Thank you.
t.me/IntuitivePublicRadio/5207,
t.me/RadioPublicaIntuitiva/867,
t.me/HipHopExopolitica/10
Twitter
Belleza de hilo
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Forwarded from Apib Oficial
Urgente SOS Guarani e Kaiowá!
Mais um ataque aos Guarani e Kaiowá realizado hoje, parente da aldeia de Amambai, foi emboscado ao retornar da cidade, por duas motocicletas. A suspeita é que são as mesmas pessoas que assinaram o Márcio há alguns dias atrás.
Segundo informações o ataque foi realizado por causa da retomada que iniciada pelos parentes há alguns dias. O direito ao nosso território tradicional e ancestral é garantido pela Constituição Federal de 1988 e precisa ser respeitada pelo governo!
Chega de matar nossos parentes Guarani e Kaiowá, queremos e exigimos respeito! Chega de banhar nossos territórios com sangue indígena. Chega de genocídio!
Siga @apiboficial e nossas organizações regionais indígenas de base:
@apoinme_brasil | @coiabamazonia | @arpinsulindigenas | @cons.terena | @atyguasu | @yvyrupa.cgy | @arpin_sudeste
#vidasindígenasimportam
#Sangueindígenanenhumagotamais
#SOSGuaranieKaiowá
Mais um ataque aos Guarani e Kaiowá realizado hoje, parente da aldeia de Amambai, foi emboscado ao retornar da cidade, por duas motocicletas. A suspeita é que são as mesmas pessoas que assinaram o Márcio há alguns dias atrás.
Segundo informações o ataque foi realizado por causa da retomada que iniciada pelos parentes há alguns dias. O direito ao nosso território tradicional e ancestral é garantido pela Constituição Federal de 1988 e precisa ser respeitada pelo governo!
Chega de matar nossos parentes Guarani e Kaiowá, queremos e exigimos respeito! Chega de banhar nossos territórios com sangue indígena. Chega de genocídio!
Siga @apiboficial e nossas organizações regionais indígenas de base:
@apoinme_brasil | @coiabamazonia | @arpinsulindigenas | @cons.terena | @atyguasu | @yvyrupa.cgy | @arpin_sudeste
#vidasindígenasimportam
#Sangueindígenanenhumagotamais
#SOSGuaranieKaiowá
Forwarded from Moira Millán informa
#Difusión #Entrevista #MoiraMillan
"DESMUSEALIZAR LA MEMORIA: La mirada de los pueblos indígenas en la construcción de la historia"
Julio 2022. Entrevista realizada en el Museo Casa de Ricardo Rojas en el marco del ciclo "Perspectivas antirracistas.Repensando la cultura nacional" que nuclea una serie de acciones realizadas por el Museo Casa de Ricardo Rojas con motivo de conmemorarse el 29 de julio el Día de la Cultura Nacional.
En este marco Moira MIllán coordinó "DESMUSEALIZAR LA MEMORIA: La mirada de los pueblos indígenas en la construcción de la historia", una conversación abierta sobre la construcción de la memoria desde la territorialidad y corporalidad y la literatura como herramienta para abrir nuevas perspectivas.
#saberesancestrales #ancestralidad #CulturaNacional #MuseosNacionales
IG: @mmujeresindigenas
@moiraivanamillan
@museocasarojas
https://youtu.be/vk16w-e0zx8
"DESMUSEALIZAR LA MEMORIA: La mirada de los pueblos indígenas en la construcción de la historia"
Julio 2022. Entrevista realizada en el Museo Casa de Ricardo Rojas en el marco del ciclo "Perspectivas antirracistas.Repensando la cultura nacional" que nuclea una serie de acciones realizadas por el Museo Casa de Ricardo Rojas con motivo de conmemorarse el 29 de julio el Día de la Cultura Nacional.
En este marco Moira MIllán coordinó "DESMUSEALIZAR LA MEMORIA: La mirada de los pueblos indígenas en la construcción de la historia", una conversación abierta sobre la construcción de la memoria desde la territorialidad y corporalidad y la literatura como herramienta para abrir nuevas perspectivas.
#saberesancestrales #ancestralidad #CulturaNacional #MuseosNacionales
IG: @mmujeresindigenas
@moiraivanamillan
@museocasarojas
https://youtu.be/vk16w-e0zx8
YouTube
Entrevista a Moira Millán, 2022. Ciclo: Repensando la cultura nacional. Museo Casa de Ricardo Rojas
Entrevista realizada en el Museo Casa de Ricardo Rojas en el marco del ciclo "Perspectivas antirracistas.Repensando la cultura nacional" que nuclea una serie de acciones realizadas por el Museo Casa de Ricardo Rojas con motivo de conmemorarse el 29 de julio…
https://www.newenglandhistoricalsociety.com/colonial-child-killers-hannah-duston-and-her-sister/
How can we heal these wounds?
Now centuries later
still in the soul of the landscape
still in the people
how?
How can we heal these wounds?
Now centuries later
still in the soul of the landscape
still in the people
how?
New England Historical Society
Puritan Child Killers: Hannah Duston and Her Sister
Hannah Duston and Elizabeth Emerson both confessed to the Rev. Cotton Mather about the children they’d killed. Hannah had tomahawked six native children in New Hampshire and taken their scalps. Elizabeth had hidden the bodies of her illegitimate twins in…
https://www.newenglandhistoricalsociety.com/edward-fitch-a-massachusetts-martyr-in-bleeding-kansas/
"THE KANSAS-NEBRASKA ACT
President Franklin Pierce signed the Kansas-Nebraska Act on May 30, 1854. Previously, Kansas and Nebraska had belonged to the Indian Territory. Many Native tribes of the Southeast had been forcibly relocated to the Indian Territory after 1830, as they suffered along the Trail of Tears.
The Kansas-Nebraska Act officially created two new American territories on the western frontier. It also opened vast tracts of the Louisiana Purchase to settlement, development and commerce.
The most contentious outcome of the Act was its effective repeal of the Missouri Compromise. The Compromise had blocked the expansion of slavery into the Great Plains since 1820. The Supreme Court would later deem it unconstitutional in Dred Scott v. Sandford (1857).
Before the court struck it down, though, Pierce sacrificed the Missouri Compromise to ensure Southern support. Territories could choose to enter the Union as free or slave, depending on the preference of the Americans who settled there. Southern senators justified such a repeal by invoking a form of so-called “popular sovereignty.” To some pro-slavery politicians of the 1850s, this seemed like a noble-sounding term that evoked America’s Revolutionary past. It could, they hoped, help them to find some common ground in a time of intense polarization over slavery. When filtered through reality, popular sovereignty became something closer to a massive feud.
Prior to the Civil War, civilian emigrants fought the battle against slavery in Kansas. Resourceful people, they focused on making a profitable living and providing for their families. However, they did not compromise in their commitment to abolitionism, even in the face of violence. Many came from New England, creating an important historical link between the Northeast and Kansas. The convictions of New Englanders became those of Kansas, and had a long-lasting effect in shaping the state’s identity and culture."
"THE KANSAS-NEBRASKA ACT
President Franklin Pierce signed the Kansas-Nebraska Act on May 30, 1854. Previously, Kansas and Nebraska had belonged to the Indian Territory. Many Native tribes of the Southeast had been forcibly relocated to the Indian Territory after 1830, as they suffered along the Trail of Tears.
The Kansas-Nebraska Act officially created two new American territories on the western frontier. It also opened vast tracts of the Louisiana Purchase to settlement, development and commerce.
The most contentious outcome of the Act was its effective repeal of the Missouri Compromise. The Compromise had blocked the expansion of slavery into the Great Plains since 1820. The Supreme Court would later deem it unconstitutional in Dred Scott v. Sandford (1857).
Before the court struck it down, though, Pierce sacrificed the Missouri Compromise to ensure Southern support. Territories could choose to enter the Union as free or slave, depending on the preference of the Americans who settled there. Southern senators justified such a repeal by invoking a form of so-called “popular sovereignty.” To some pro-slavery politicians of the 1850s, this seemed like a noble-sounding term that evoked America’s Revolutionary past. It could, they hoped, help them to find some common ground in a time of intense polarization over slavery. When filtered through reality, popular sovereignty became something closer to a massive feud.
Prior to the Civil War, civilian emigrants fought the battle against slavery in Kansas. Resourceful people, they focused on making a profitable living and providing for their families. However, they did not compromise in their commitment to abolitionism, even in the face of violence. Many came from New England, creating an important historical link between the Northeast and Kansas. The convictions of New Englanders became those of Kansas, and had a long-lasting effect in shaping the state’s identity and culture."
New England Historical Society
Edward Fitch, a Massachusetts Martyr in Bleeding Kansas
During the long struggle to abolish slavery in America, Edward Fitch did not hold political office. Nor did he serve as an officer of the Union Army or in any other position typically honored in connection to the Civil War. But without the commitment, fortitude…
Forwarded from Apib Oficial
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No Dia Internacional dos #PovosIndígenas, reforçamos a situação de vulnerabilidade que nossos parentes estão sofrendo, os nossos corpos territórios estão cada vez mais ameaçados pelo desmatamento e pelas invasões de madeireiros e garimpeiros nas nossas aldeias, precisamo ocupar todos os espaços e fazer com o que o grito de socorro dos povos indígenas possa ser ouvido, não apenas em datas comemorativas mais em todos os dias de nossa luta.
SAIBA MAIS: https://bit.ly/JornadaDeLuta
Siga @apiboficial e nossas organizações regionais indígenas de base: @apoinme_brasil | @coiabamazonia | @arpinsulindigenas | @cons.terena | @atyguasu | @yvyrupa.cgy | @arpinsudeste
#PovosIndígenas #MarcoTemporalNão #ForaXavier #LutaPelaVida
SAIBA MAIS: https://bit.ly/JornadaDeLuta
Siga @apiboficial e nossas organizações regionais indígenas de base: @apoinme_brasil | @coiabamazonia | @arpinsulindigenas | @cons.terena | @atyguasu | @yvyrupa.cgy | @arpinsudeste
#PovosIndígenas #MarcoTemporalNão #ForaXavier #LutaPelaVida
Forwarded from Apib Oficial
🚩🏹 URGENTE
Povo Pataxó denuncia cerco de pistoleiros e pede socorro no TI Barra Velha, na Bahia
As comunidades de Boca da Mata e Cassiana, no território indígena (TI) Barra Velha, extremo sul da Bahia, denunciam ataques e cerco de fazendeiros e pistoleiros. “Os ataques são constantes por parte dos pistoleiros e milicianos da região. Tiros são ouvidos a todos os momentos e muitos comentários de que vão invadir as aldeias”, afirmam. A situação de insegurança se estende há mais de um mês, as famílias estão sendo impedidas de transitar e pedem socorro às autoridades.
Saiba mais: https://bit.ly/dencercoaospataxó
Siga @apiboficial e nossas organizações regionais indígenas de base: @apoinme_brasil | @coiabamazonia | @arpinsulindigenas | @cons.terena | @atyguasu | @yvyrupa.cgy | @arpinsudeste
#PovosIndígenas #MarcoTemporalNão #ForaXavier #LutaPelaVida
Povo Pataxó denuncia cerco de pistoleiros e pede socorro no TI Barra Velha, na Bahia
As comunidades de Boca da Mata e Cassiana, no território indígena (TI) Barra Velha, extremo sul da Bahia, denunciam ataques e cerco de fazendeiros e pistoleiros. “Os ataques são constantes por parte dos pistoleiros e milicianos da região. Tiros são ouvidos a todos os momentos e muitos comentários de que vão invadir as aldeias”, afirmam. A situação de insegurança se estende há mais de um mês, as famílias estão sendo impedidas de transitar e pedem socorro às autoridades.
Saiba mais: https://bit.ly/dencercoaospataxó
Siga @apiboficial e nossas organizações regionais indígenas de base: @apoinme_brasil | @coiabamazonia | @arpinsulindigenas | @cons.terena | @atyguasu | @yvyrupa.cgy | @arpinsudeste
#PovosIndígenas #MarcoTemporalNão #ForaXavier #LutaPelaVida
Forwarded from Apib Oficial
A Apib protocolou uma petição na Arguição de Descumprimento de Preceito Fundamental (ADPF), que pede a retirada de invasores da Terra Indígena Apyterewa, localizada no Pará, ao Supremo Tribunal Federal (STF). Fazendeiros e grileiros tem invadido, colocado gado e ameaçado indígenas do povo Parakanã que vivem na região.
Atualmente, a TI Apyterewa é considerada uma das TIs mais ameaças do Brasil. Em 2019, ela acumulou mais de 8 mil hectares de área desmatada e em 2021 chegou a mais de 6 mil.
Chega de invasões!
📲 LEIA MAIS: https://bit.ly/3JWWD8I
Siga @apiboficial e nossas organizações regionais indígenas de base: @apoinme_brasil | @coiabamazonia | @arpinsulindigenas | @cons.terena | @atyguasu | @yvyrupa.cgy | @arpinsudeste
#MarcoTemporalNão #ForaXavier #LutaPelaVida
Atualmente, a TI Apyterewa é considerada uma das TIs mais ameaças do Brasil. Em 2019, ela acumulou mais de 8 mil hectares de área desmatada e em 2021 chegou a mais de 6 mil.
Chega de invasões!
📲 LEIA MAIS: https://bit.ly/3JWWD8I
Siga @apiboficial e nossas organizações regionais indígenas de base: @apoinme_brasil | @coiabamazonia | @arpinsulindigenas | @cons.terena | @atyguasu | @yvyrupa.cgy | @arpinsudeste
#MarcoTemporalNão #ForaXavier #LutaPelaVida