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Surrounded by the peaks of the Andean cordillera, the deep blue waters of Lake Titicaca have long provided refreshment and nourishment to the people who live along its shores. From prehistoric times, the Andean peoples have held Titicaca to be a sacred place, the source from which all life originated and the site where the divine manifests its presence. In this interdisciplinary study, Verónica Salles-Reese explores how Andean myths of cosmic and ethnic origins centered on Lake Titicaca evolved from pre-Inca times to the enthronement of the Virgin of Copacabana in 1583. She begins by describing the myths of the Kolla (pre-Inca) people and shows how their Inca conquerors attempted to establish legitimacy by reconciling their myths of cosmic and ethnic origin with the Kolla myths. She also shows how a similar pattern occurred when the Inca were conquered in turn by the Spanish. This research explains why Lake Titicaca continues to occupy a central place in Andean thought despite the major cultural disruptions that have characterized the region's history. This book will be a touchstone in the field of Colonial literature and an important reference for Andean religious and intellectual history.
Surrounded by the peaks of the Andean cordillera, the deep blue waters of Lake Titicaca have long provided refreshment and nourishment to the people who live along its shores. From prehistoric times, the Andean peoples have held Titicaca to be a sacred place, the source from which all life originated and the site where the divine manifests its presence. In this interdisciplinary study, Verónica Salles-Reese explores how Andean myths of cosmic and ethnic origins centered on Lake Titicaca evolved from pre-Inca times to the enthronement of the Virgin of Copaca-bana in 1583. She begins by describing the myths of the Kolla (pre-Inca) people and shows how their Inca conquerors attempted to establish legitimacy by reconciling their myths of cosmic and ethnic origin with the Kolla myths. She also shows how a similar pattern occurred when the Inca were conquered in turn by the Spanish. This research explains why Lake Titicaca continues to occupy a central place in Andean thought despite the major cultural disruptions that have characterized the region's history. This book will be a touchstone in the field of Colonial literature and an important reference for Andean religious and intellectual history.
The first introduction to the Incas and their myths aimed at students and general readers, bringing together a wealth of information into one convenient resource. Full of hard to find information, Handbook of Inca Mythology provides an accessible introduction to the rites, beliefs, and spiritual tales of the Incas. It provides a concise overview of Incan civilization and mythology, a chronology of mythic and historical events, and an A–Z inventory of central themes (sacrifice, fertility, competition, reversaldualism, colors, constellations, giants, and miniatures), personages (Viracocha, Manco Capac, Pachackuti Inca), locations (Lake Titicaca, Corickancha), rituals, and icons. The last Native American culture to develop free of European influence, the Incas, who had no written language, are known only from Spanish accounts written after the conquest and archaeological finds. From these fragments, a vanished world has been reborn and reintroduced into modern Andean life. There is no better way into that world and its mind-bending mythology than this unique handbook.
Focusing on three communities in North, Central, and South America, Earth Politics and Intangible Heritage layers archaeological research with local knowledge in its interpretations of these cultural landscapes. Using the perspective of Earth Politics, Christie demonstrates a way of reconciling the tension between Western scientific approaches to history and the more intangible heritage derived from Indigenous oral narratives and social memories. Jessica Christie presents case studies from Canyon de Chelly National Monument on the Navajo Reservation in Arizona, United States; the Yucatec Maya village of Coba in Quintana Roo, Mexico; and the Aymara town of Copacabana on Lake Titicaca, Bolivia. Each of these places is home to a longstanding community located near ancient archaeological sites, and in each case residents relate to the ruins and the land in ways that anchor their histories, memories, identities, and daily lives. Christie’s dual approach shows how these ancestral groups have confronted colonial power structures over time, as well as how the Christian religion has impacted traditional lifeways at each site. Based on extensive field experiences, Christie’s discussions offer productive strategies for scientific and Indigenous wisdoms to work in parallel directions rather than in conflict. The insights in this book will serve as building blocks for shaping a regenerative future—not only for these important heritage sites but also for many others across the globe. A volume in the series Cultural Heritage Studies, edited by Paul A. Shackel
Pilgrimage beyond the Officially Sacred: Understanding the Geographies of Religion and Spirituality in Sacred Travel examines the many ways in which pilgrimage engages with sacredness, delving beyond the officially recognized, and often religiously conceived, pilgrimage sites. As scholarship examining the lived experiences of pilgrims and tourists has demonstrated, pilgrimage need not be religious in nature, nor be officially sanctioned; rather, they can be 'hyper-meaningful' voyages, set apart from the everyday profane life—in a word, they are sacred. Separating the social category of 'religion' from the 'sacred,' this volume brings together a multidisciplinary group of scholars employing perspectives from anthropology, geography, sociology, religious studies, theology, and interdisciplinary tourism studies to theorize sacredness, its variability, and the ways in which it is officially recognized or condemned by power brokers. Rich in case studies from sacred centers throughout the world, the contributions pay close attention to the ways in which pilgrims, central authorities, site managers, locals, and other stakeholders on the ground appropriate, negotiate, shape, contest, or circumvent the powerful forces of the sacred. Delving ‘beyond the officially sacred,’ this collective examination of pilgrimages—both well-established and new, religious and secular, authorized and not—presents a compelling look at the interplay of secular powers and the transcendent forces of the sacred at these hyper-meaningful sites. Providing a blueprint for how work in the anthropology and geography of religion, and the fields of pilgrimage and religious tourism, may move forward, Pilgrimage beyond the Officially Sacred will be of great interest to an interdisciplinary field of scholars. The chapters were originally published as a special issue in Tourism Geographies.
Taking the three continents in turn, the documents trace chronologically the transfer of Christianity from the beginning of Western colonization through the end of the Cold War. Traditional forms of Christianity in Asia and Africa are not covered. The emphasis is on the voices of people working in the field--both missionaries and Indigenous people--rather than those at the imperial centers.
The second Vatican Council was convened by Pope John XXIII between 1962 and 1965. It marked a fundamental shift toward the modern Church and its far-reaching innovations replaced or radically changed many of the practices, rules, and attitudes that had dominated Catholic life and culture since the Council of Trent in the sixteenth century. In this book a distinguished team of historians and theologians offers an impartial investigation of the relationship between Vatican II and Trent by examining such issues as Eucharistic theology, liturgical change, clerical reform, the laity, the role of women, marriage, confession, devotion to Mary, and interfaith understanding. As the first book to present such a comprehensive study of the connection between the two great Councils, this is an invaluable resource for students, theologians, and church historians, as well as for bishops, clergy, and religious educators.
Culture as Text, Text as Culture represents a novel, interdisciplinary analysis of textuality as it pertains to Cultural Studies. More specifically, the work examines how the analysis of texts has shaped the most vital contemporary debate of Cultural Studies: the recognition that all texts and their contexts are constructs. Building upon a Post-structural/Post-modern understanding of truth as a construct, Cultural Studies has long since acknowledged the ability of texts to express the time and culture of their origin. This work, however, expands this idea, demonstrating not only how a culture is preserved in a text, but how that text can in turn define its culture, even redefine its history. This compendium is structured around four of the most prominent contemporary topics of Cultural Studies: the relationship between historical and fictional writing, the ability of authors to recreate or redefine history, the relationship between language and image, and the ability for traditionally marginalized groups to reassert their place in history. The book presents articles from a large spectrum of disciplinary fields and civilizations in order to demonstrate how the application of Cultural Studies can unite seemingly disparate disciplines.
"The enigmatic link between the natural and artistic beauty that is to be contemplated but not eaten, on the one hand, and the eucharistic beauty that is both seen (with the eyes of faith) and eaten, on the other, intrigues me and inspires this book. One cannot ask theo-aesthetic questions about the Eucharist without engaging fundamental questions about the relationship between beauty, art (broadly defined), and eating."—from Eating Beauty In a remarkable book that is at once learned, startlingly original, and highly personal, Ann W. Astell explores the ambiguity of the phrase "eating beauty." The phrase evokes the destruction of beauty, the devouring mouth of the grave, the mouth of hell. To eat beauty is to destroy it. Yet in the case of the Eucharist the person of faith who eats the Host is transformed into beauty itself, literally incorporated into Christ. In this sense, Astell explains, the Eucharist was "productive of an entire 'way' of life, a virtuous life-form, an artwork, with Christ himself as the principal artist." The Eucharist established for the people of the Middle Ages distinctive schools of sanctity—Cistercian, Franciscan, Dominican, and Ignatian—whose members were united by the eucharistic sacrament that they received. Reading the lives of the saints not primarily as historical documents but as iconic expressions of original artworks fashioned by the eucharistic Christ, Astell puts the "faceless" Host in a dynamic relationship with these icons. With the advent of each new spirituality, the Christian idea of beauty expanded to include, first, the marred beauty of the saint and, finally, that of the church torn by division—an anti-aesthetic beauty embracing process, suffering, deformity, and disappearance, as well as the radiant lightness of the resurrected body. This astonishing work of intellectual and religious history is illustrated with telling artistic examples ranging from medieval manuscript illuminations to sculptures by Michelangelo and paintings by Salvador Dalí. Astell puts the lives of medieval saints in conversation with modern philosophers as disparate as Simone Weil and G. W. F. Hegel.
"Based on thorough archival research combined with stunning visual analysis, Maya Stanfield-Mazzi demonstrates that Andeans were active agents in Catholic image-making and created a particularly Andean version of Catholicism. Object and Apparition describes the unique features of Andean Catholicism while illustrating its connections to both Spanish and Andean cultural traditions"--Provided by publisher.