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THE MILKY WAY AND ITS STRUCTURING FUNCTIONS IN THE WORLDVIEW OF THE MOCOVÍ OF GRAN CHACO ALEJANDRO MARTÍN LÓPEZ, SIXTO GIMÉNEZ BENÍTEZ duced by Western society from different sources – biblical stories, formal schooling, and the mass media. In this context, it is important to recognize the huge relevance of illustrations. In the case we studied, there is both an active concern for preserving certain preexisting core lines – by which we mean dynamics and relations rather than “objects” – and the flexibility to include novel elements provided they can be structured around these core lines. References GUEVARA, J., 1969. Historia del Paraguay, Río de la Plata y Tucumán. In: Pedro de Ángelis ed. Colección de obras y documentos relativos a la Historia antigua y moderna de las Provincias del Río de la Plata. Tomo I. Buenos Aires: Plus Ultra. LEHMANN-NITSCHE, R., 1924. La Astronomía de los Mocoví. In: Revista del Museo de La Plata. Tomo XXVIII (Tercera serie, Tomo IV), Mitología sudamericana VII, 1924-1925. Buenos Aires. LEHMANN-NITSCHE, R., 1927. La Astronomía de los Mocoví (segunda parte). In: Revista del Museo de La Plata. Tomo XXX (Tercera serie, T. VI), Mitología sudamericana XII. Buenos Aires: Coni. NESIS, F., 2005. Los grupos Mocoví en el siglo XVIII. Colección Tesis de Licenciatura, Sociedad Argentina de Antropología, Argentina. PAUCKE, FLORIAN, S.J., 1942–1944. Hacia allá y para acá. (1749–1767. Una estada entre los indios Mocovíes). Tucumán: Nacional Universidad de Tucumán. BUENAVENTURA, T., 1998. El cambio del año y el tiempo cíclico en la cosmovisión Mocoví. In: II Congreso Argentino de Americanistas. 1997. T. I. Buenos Aires: Sociedad Argentina de Americanistas. JOHANNES, W., and SIMMONEAU, K., ed. 1988. Folk literature of the Mocoví indians. Los Angeles: UCLA. europiečių įtaką iki pat XX a., kuomet argentiniečiai pradėjo sistemingą skverbimąsi į jų tradicinę teritoriją. Šiuo metu Mokovi gentį sudaro 1200 žmonių, kurie dirba žemės ūkyje. Nuo 1998 metų buvo vykdomas antropologinio pobūdžio mokslinių tyrimų projektas, kurio pagrindinis tikslas buvo ištirti Mokovi genties etnoastronomiją ir ją palyginti su kitų regionų etnoastronomija. Išanalizavę istorinius šaltinius, ankstyvąją etnografinę literatūrą ir mūsų mokslinių lauko tyrimų duomenis, šiame straipsnyje pateikiame keletą Makovi gentyje žinomų Paukščių tako vaizdinių. Paukščių takas yra svarbus Mokovi genties kosmologinės sistemos elementas. Jis vaizduojamas kaip kosminis medis, kelias arba upė. Paukščių tako kaip „kelio“ įvaizdis išreiškia esminę Makovi astronominės sistemos ir žodinės tradicijos idėją. Paukščių takas čia iškyla kaip prasiveržimo į užžmogišką erdvę kelias, išilgai kurio skleidžiasi santarvę su pasaulį valdančiomis galiomis simbolizuojančių ženklų seka. Mes taip pat tyrinėjome vertikalios ašies sampratą Makovi kosmologijoje ir simbolikoje ir konkrečiai Paukščių tako kaip Kosminio medžio idėją. Nustatėme, kad naudojimasis Paukščių taku orientavimuisi erdvėje bei laike turėjo įtakos pačios erdvės ir laiko sampratai Mokovi kosmologijoje. Mūsų atskleisti ryšiai tarp Paukščių tako ir šamanų galios „matyti“ kosmoso struktūrą leido suprasti esant svarbius saitus tarp kosmologinių koncepcijų ir galių valdymo bei visuomeninės kontrolės ir jos organizacijos. Galiausiai mes aptarėme Mokovi kosmologinių idėjų sistemos transformaciją įvykusią dėl religinių misijų, švietimo sistemos ir žiniasklaidos poveikio. Received: 2 November 2007; Revised: 10 August 2008 Vertė Algirdas Girininkas 24 PAUKŠČIŲ TAKAS IR JO STRUKTŪRINĖS FUNKCIJOS GRAND ČAKų MOKOVI GENTIES PASAULĖŽIŪROJE Alejandro Martín López, Sixto Giménez Benítez Santrauka Šiame straipsnyje nagrinėjamas Paukščių tako įvaizdis ir jo reikšmė Mokovi genties, gyvenančios pietinėje Čakų (Chaco) provincijoje (Argentina, Pietų Amerika), žmonių pasaulėžiūrai. Buvę medžiotojai ir maisto rinkėjai Mokovi genties nariai kolonijiniais laikais patyrė daug permainų. Tačiau jie sugebėjo atlaikyti
VENUS AND THE STAR WOMAN CECILIA PAULA GÓMEZ Abstract Like several other Gran Chaco indigenous groups, the Wichí identify several constellations in the sky; among them, Venus appears as an important celestial object generally identified with the mythical motif of the Star Woman. This character (kates lhukwetah) is crucial in an important myth associated with Venus. The mythical motif of the Star Woman will therefore be analysed. The cultural meanings implicit in Wichí representations of women and gender relationships are tracked in several social, symbolic, celestial and material contexts. Meaningful relationships between celestial beings (Venus), cosmological representations (Star Woman) and feminine social life (material culture, string figures, marriage alliance, initiation rites) are verified and analyzed. Key words: Wichí, Venus, Star Woman, myth, woman, string figures. ARCHAEOLOGIA BALTICA 10 Introduction The Gran Chaco indigenous groups identify several constellations in the sky. Among these, Venus appears as an important celestial object generally identified with the mythical motif of the Star Woman. Among the extensive mythical narratives that have been documented in these groups, one of the most recurrent motifs is the one about the Star Woman. The heavenly reference to this character is “the bright star” Venus. The representation that the Wichí address as kates lhukwetah will be at the core of this paper. Our final objective will be to describe how this representation reveals a social, material and stellar representation of women. Venus, the Star Woman Myth and Social Life among the Wichí Known until recently as “Matacos”,tthe Wichí of the Gran Chaco form the linguistic group Mataco-Maká together with the Chorote, the Maká and the Nivaclé. The Wichí do not constitute a homogenous unity, but are organized in an “ethnical chain” made up of many peoples who share certain linguistic characteristics while at the same time upholding different linguistic and cultural traditions (Braunstein 1976). From the Wichí point of view, the Star Woman (kates lhukwetah) is a crucial character in an important myth associated with Venus. One version says: “Once there was a man so ugly that no woman would marry him. One night his mother heard him speaking with a woman. The following morning she asked: ‘With whom were you talking last night?’ She did not know that the woman was the daughter of ‘The two brothers’ (the name of a constellation). The son remained silent. The mother asked again: ‘Who was she?’ But he still refused to answer. Every night the Star Woman would leave her home to visit her lover, and then return. She combed his hair and gave him necklaces. Finally the man became good-looking. All the women fell in love with him but he would have nothing to do with them as they had despised him when he was ugly. The Star Woman took him to the sky with her as her husband. He met his wife’s family. One day his wife and the women of her family went to pick wild beans. Before leaving, the Star Woman said: ‘Do not touch the fire; it is bad; it will burn you.’ The man did not obey her; he touched the fire and it exploded. He fell down dead. His wife put his head and bones in a bag and dropped it near the house of his parents. The bag full of bones fell with a thud. The mother, seeing what was in the bag, knew her son was dead so she buried his bones” (A. Métraux, quoted in Wilbert y Simoneau 1982, p.48). In several versions of the myth collected among different Wichí groups, it is said that the Star Woman had a bead necklace on her chest, or either a necklace that was really bright. It is often also said that, as it was winter and therefore a dry season, there was nothing to eat. The Star Woman, however, was able to make food appear on condition that nobody would ever see how she had accomplished the deed. The food was duly distributed to all the community, but when the woman tried once more to make food appear, she was spied on. As her condition was not fulfilled, she was not able to present food again and she returned to the sky utterly offended. Her lover followed her home, where he finally died. In yet other versions, the Star Woman’s father burned his daughter’s husband and ate him, whereupon his soul turned into an owl called tyustáx, which always makes the noise “Wek, wek, wek”. As for any oral narration, the Star Woman myth has many versions since the narrative performance depends I ASTRONOMICAL AND COSMOLOGICAL KNOWLEDGE IN THE FOLK CULTURE 25
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Page 6 and 7: Vytautas Tumėnas. The visual and t
Page 8 and 9: PREFACE Jonas VaiškūnaS Preface T
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Page 12 and 13: LIST OF CONTRIBUTORS List of Contri
Page 14 and 15: List of Contributors Dimitar Kolev
Page 16 and 17: List of Contributors 16 Dainius Raz
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Page 20 and 21: Conference Summary: A Historian’s
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Page 26 and 27: CECILIA PAULA GÓMEZ Venus And The
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Page 30 and 31: Astronyms in Belarussian Folk Belie
Page 36 and 37: Traditional Astronomical Knowledge
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Page 42 and 43: A Solar Calendar from Latvian Daina
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Page 46 and 47: Mesopotamian Influences on Persian
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Page 54 and 55: ARKADIUSZ SOŁTYSIAK The Birthday o
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Page 58 and 59: NOEMI MIRANDA, JUAN A. BELMONTE, MI
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Page 62 and 63: Tracing the Celestial Deer - an Anc
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The Mythological Moon Horse as Refl
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The Mythological Moon Horse as Refl
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The Visual and the Mythical- Poetic
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VYTAUTAS TUMĖNAS The Visual and th
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Some Peripheral Forms of the Medite
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JONAS VAIŠKŪNAS Some Peripheral F
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Were the 185 A.D. and 369 A.D. “G
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Indigenous Astronomical Traditions
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A new attempt to date the Xia, Shan
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GÖRAN HENRIKSSON A new attempt to
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Eleventh-Century Supernovae: Anothe
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Eleventh-Century Supernovae: Anothe
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The Date of Purim and Calendars in
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L’abbé Jean Lebeuf, (1687- 1760)
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Orientations at the Minoan Peak San
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GREGORY E. MUNSON, BRYAN C. BATES,
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Reading, Writing, and Recording the
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Reading, Writing, and Recording the
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David W. Pankenier, Ciyuan Y. Liu,
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The Xiangfen, Taosi site: a Chinese
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On the Origin of the Roman Idea of
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GIULIO MAGLI On the Origin of the R
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On the Origin of the Roman Idea of
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The Nuraghic Well of Santa Cristina
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ARNOLD LEBEUF The Nuraghic Well of
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ANDREI PROKHOROV Images on the Ston
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Images on the Stones at Scebiaraky
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Images on the Stones at Scebiaraky
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Thracian Dolmens and their Orientat
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Antonio César González García, V
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Thracian Dolmens and their Orientat
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JOHN MCKIM MALVILLE, MICHAEL ZAWASK
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JOHN MCKIM MALVILLE, MICHAEL ZAWASK
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Cosmological Motifs of Peruvian Hua
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Cosmological Motifs of Peruvian Hua
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MARCELLO RANIERI A Geometrical Anal
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A Geometrical Analysis of Mesoameri
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LUCILLA LABIANCA, IDA SCIORTINO, SI
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An Archaeoastronomical Study of the
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Some Cosmological Aspects оf Catho
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RIMVYDAS LAUŽIKAS Some Cosmologica
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Fig. 1. Distribution of the graves
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Basatanya revisited: two periods of
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The Pythagorean Geometry of the Atr
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The Pythagorean Geometry of the Atr
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Measurement Systems for Mathematics
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Measurement Systems for Mathematics
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Integrating Archaeoastronomy with L
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LIONEL SIMS Integrating Archaeoastr
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Integrating Archaeoastronomy with L
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From Umm Al Qab to Biban Al Muluk:
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Juan Antonio Belmonte, Antonio Cés
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Juan Antonio Belmonte, Antonio Cés
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From Umm Al Qab to Biban Al Muluk:
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The Orientations of Central Alentej
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Cardinal and Lunisolar Alignments a
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Cardinal and Lunisolar Alignments a
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Searching for the Astronomy of Abor
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Alternative Archaeoastronomies - An
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Alternative Archaeoastronomies - An
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THE CASE STUDY OF THE BOORONG The C
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The Case Study of the Boorong JOHN
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The Case Study of the Boorong JOHN
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Nationalism and Politics in the Rec
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Nationalism and Politics in the Rec
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Cosmic Catastrophes and Cultural Di
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In Memoriam Izold’s interests wer
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Klaipėdos universiteto leidykla AR
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Plates 2 6 1 3 Plate II. Antonio C
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Plates 12 11 10 9 8 7 Plate IV. IV
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Plates 1 11 Plate VI. VI Antonio C
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Plates 2 3 Plate VIII. VIII Lucilla
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