Andean Cultural Practices Highlander
The Feast of the DeadIn the Andes of Bolivia, there is an indigenous group called the Ayllu makes livelihoods of the mountain. They have many rituals that reflect their close relationship and dependence on the mountain. These rituals are rich in the way that the point of view Ayllu the mountain and the use of their resources. The way in which the themes of the mountain and see how that appears in their rituals and other aspects of their lives is known as the Mountain metaphor. In La Montaña del Cóndor, there is much evidence symbolic metaphor Mountain. This symbolism is the evidence of those aspects that are important for the metaphor. On the Feast of the Dead, in particular, you can see the importance of number three, the cyclical nature of metaphor, and all that is evident through all aspects. La Fiesta de los Muertos is a ceremony where the dead members of society Ayllu are held, and also relieved the pain of death by the way the community sees death. Is not an end but as a return to the mountain from which all human beings are born spiritually, and to which all human beings must be spiritually reborn again. The dead are buried in the mountains, and go through it, on the inland waterways of the dead, at the top where they were born again. The feast of the dead represents a celebration of the mountain and its support for the life of people in the community. A very good example of metaphor in the Feast of the Dead can be seen whether the death and burial of a man named William. Guillermo fell backwards off the wall and froze. A few days later he died. Before his death, when he knew he was dying, he listed the parcels of land that had plowed, planted and harvested, and therefore, had become a part of eternity. On the Feast of the Dead, you can see a lot of symbolism in William's burial ceremony. Many of the qualities of metaphor Mountain are illustrated in this example of a funeral ceremony ayllu and death. Many times in this description, you can see the number three emerging. In death and after life beliefs of this group, the number three can be seen in the elderly of sun rays and stars in the sky. God, Jesus and James also settled in heaven. There are three times the physical world: the chullpas, the cross, and the cemetery. Those who are considered dead have died recently in the last three years. Space, time, and are referred to within the sanctuaries of the land, and interlaced with three levels.The another reason for the number three that are so important within the culture of Allyuen, once again, to do with mountain. They believe that the mountain has three levels. These levels have certain crops and animals with which they are associated. At the bottom, corn, grains, fruits and flowers are grown. In the middle, herd goats and sheep potatoes and vegetables and grains. At the top resides the alpaca and llama, and potatoes are also grown here. These three distinct areas particular weather are very important for the livelihood of the Allyuen, so they are represented in the ritual and a metaphor of the Mountain. When the visit of the Living Dead, also a high incidence of number three. Three of the dead return to the village. The table with the party that has three levels. Heaven, the saints, and the sun are symbolized by three elements: bamboo, a cross, and oranges. Three watercolors were put on the tablecloth, and the ceremony consists of three days of sorrow and three days of happiness.One also realizes that the number three is particularly important in Christianity. The holy trinity, the three wise men, the three patriarchs: Abraham, Isaac and Jacob. In Catholicism in particular, there are three theological virtues: faith, hope and charity, and three levels of the afterlife, heaven, hell and purgatory. The strong correlation of the number three within two religions suggests some influence of Christianity in modern Andean religions. Three is the number of levels that can be found in the mountains, and all must be traveled to reach the destination: the top of the mountain that leads to rebirth. The number three is very important in Andean cosmology and religion. Another aspect of the metaphor of mountain you can find a strong representation at the ceremony of William is the cyclical nature of metaphor. The trip that his body was prepared for was cyclical. Would return to the mountain through his funeral. It was then to travel down the mountain to be born again. The sun, as it is very important to the livelihoods of the Andean mountain is also cyclical. The way the sun rises and sets has to do with the cyclical nature of the mountain, and therefore, the journey of the sun at the hearing as a cyclical one. Furthermore, hung a wreath on the grave of William. This crown is a symbol of the cyclical nature of each part of Andean culture, and represents the cyclical nature of death in particular.Another important aspect of the ceremony included the exchange between the living and the dead. The Andean how they think about life and death as one of a continuous, parallel to belief in the cycles and the wholeness of life that includes death. The dead and the living meet at the ceremony and takes place between seasons. This is significant because the transition between seasons is reflected in the transition between life and death. This is another aspect of the continuity that is so important to their belief system. Baptism, the Mass and Communion are viewed as an exchange between the living and the dead. Part of the cyclical continuity of this culture is reciprocity between all people and parts of the mountain. The lounge leads to the dead with a ceremony to receive the dead in turn. People give up the mountain to the mountain can give back to them.In the second half of the ritual, the ceremony is now more concerned about the aspect of regeneration and rebirth of metaphor. Babies bread represents the newness and rebirth that comes from death. Babies represent the newness and rebirth, and are made of bread represents the power of the soul, which continued during the transition from death to life as the soul went to the mountain. The mountain is a constant supply of material and babies spiritually.The Allyuen bread at the ceremony also represents the cyclical nature of the mountain, and the importance of reciprocity. Having babies of bread in a ceremony celebrating the dead is very representative of how important it is regeneration. Babies are made from bread that is a food, and they have the form of babies. Food and newborns they represent a novelty and reciprocity in the Andean culture. The food is given as a gift to the living and the dead. The food also has regenerative qualities. The bread can regenerate a person dies of hunger or be another. Babies are a regeneration of life in themselves. Babies are really the opposite of death, and in this ceremony, representing the cyclical nature of the way life goes. It is also important, given the sponsors. This aspect of ritual is more representative of the importance of reciprocity in this culture. When asking someone to be a sponsor, that person is asking for a relationship that involves reciprocity. The sponsors are not just a ceremonial symbol, which are responsible for the welfare of whoever or whatever they are being godparents. In this way, is expected to provide all necessary support and reciprocal relationship formed between the sponsor and requesting them to be the godfather and who or what is receiving guidance or child support is also godparent.The bread representative of the regeneration of the mountain in relation to the sun. The sun is seen as a Birn baby sun every morning and then ages the sun throughout the day and dies. They also apply this feedback to the potato and the way that the eyes of the potatoes grown in the potatoes become potato. Babies bread ceremonial work this way. The symbolism found on the Feast of the Dead is directly related to the symbolism that can be found throughout the Andean culture Highland. The ceremony makes use of aspects such as the number three, the cyclical nature of the mountain, and regeneration. The festival also symbolizes the relationship between people who share the mountain and call home. The symbols of a culture to find their way into the practices of the same, and this can be seen especially in the Andean mountain culture.
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