Antonio Brunet Merino
Professional practice. Chilean Society of History and Geography, November 1983. - May 1984, plus studies in experimental archaeology circa to April 1984. Location: Small town of Tiiltil * near Santiago, the Chilean Capital. Belate site Aconcagua Culture (from C.E. +. -- circa. 900 to C.E. + -- 1536--1541 C. E.).
This was an excavation of typology defined as American Processual.------------------------
--------------
Incas arrives to Central Chile from circa C.E. + - 1390. to circa C.E. + - 1541-1542 ---------------------------------------------------- ----------------------------------------
Tiltil.* Archaeological site dated circa C.E. + -- 1415. It was investigated, analyzed and registered as one effective proper effort, and with endeavour, to be trained and qualified in teaching, and about an attempt of articulate and, indeed, generalize the archaeological fieldwork. Thanks to the Chilean Society of History and Geography for this assistance.-------------------------------------------------------------------------------------
Adviser in practice: Professor in Archaeology Jorge Kaltwasser Passig (1917 -- 1998), University of Chile, located in Santiago, the Chilean Capital
This was an excavation of typology defined as American Processual.------------------------
--------------
Incas arrives to Central Chile from circa C.E. + - 1390. to circa C.E. + - 1541-1542 ---------------------------------------------------- ----------------------------------------
Tiltil.* Archaeological site dated circa C.E. + -- 1415. It was investigated, analyzed and registered as one effective proper effort, and with endeavour, to be trained and qualified in teaching, and about an attempt of articulate and, indeed, generalize the archaeological fieldwork. Thanks to the Chilean Society of History and Geography for this assistance.-------------------------------------------------------------------------------------
Adviser in practice: Professor in Archaeology Jorge Kaltwasser Passig (1917 -- 1998), University of Chile, located in Santiago, the Chilean Capital
less
InterestsView All (11)
Uploads
Papers and Articles by Antonio Brunet Merino
Para acceder a la legitimación y validación cultural de los Ngen, es necesario Recurrir al Discurso Mítico de Antiguo Origen (vid, infra, Grebe, 1986, p. 145, 151):
«Cuando hicieron el mundo, Füta-Chachai y Ñuke-Papai todo lo hicieron con sus manos. Dejaron cada cosa en su lugar y en cada cosa dejaron un Ngen. El Ngen era un cuidador del Dios. Así aparecieron los Cuidadores Dueños del Cerro (Ngen-Winkul), del agua (Ngen-Ko), del bosque nativo (Ngen-Mawida), de la piedra (Ngen-Kurra), del viento (Ngen-Kürrëf), del fuego (Ngen-Kütral), de la tierra (Ngen-Mapu). Luego hicieron al hombre y lo pusieron abajo; hicieron a la mujer y la pusieron abajo» (vid. Grebe, 1986, p. 145). «Füta-Chachai y Ñuke-Papai han puesto un Ngen en cada cosa para que esa cosa no termine. Sin Ngen, el Agua se secaría, el Viento no saldría, el Bosque se secaría, el Fuego se apagaría, el Cerro se bajaría, la Tierra se emparejaría, la Piedra se partiría. Y así, la Tierra Desaparecería. El Ngen anima a estas cosas, da Vida a cada Cosa. Esa vida lo hace seguir viviendo para siempre» (vid. Grebe, 1986, p. 151).
Concepto de Ngen
En Mapudungun, el lexema Ngen designa genéricamente al dueño de alguna entidad. Al que domina, predomina, manda, gobierna y dispone; pero también al que cuida, protege y resguarda. Se le utiliza por lo general como Prefijo antepuesto a otro lexema. Según Augusta (p. 59), cuando precede «a nombres de cosas o personas significa su dueño».
De acuerdo a nuestros propios hallazgos, el concepto genérico de Ngen parece bifurcarse en Dos Dominios: uno Profano Genérico y el otro Religioso/Cosmológico Específico, que implican un doble referente simbólico.
En el Dominio Profano Genérico Ngen designa al «dueño de una entidad», utilizándose como Prefijo antepuesto al lexema que identifica a dicha entidad. Así, Ngen-Fotëm es el «dueño del hijo», en tanto que Ngen-Kutrán es el «dueño del enfermo».
En el Dominio Religioso/Cosmológico Específico se adopta la definición compartida por los Mapuches de Ngen, como «espíritus dueños de la Naturaleza Silvestre, cuya misión es cuidar, proteger, resguardar, controlar y velar por el equilibrio, continuidad, bienestar y preservación de los elementos a su cargo» (vid. Grebe, 1986, p. 146, passim).
Así, Ngen-Trayenko es el espíritu dueño que cuida el agua de vertiente, en tanto que Ngen-Mawida es el espíritu dueño que cuida el bosque nativo.
Se cree que a cada Ngen se le ha confiado un elemento —o combinación de dos o tres elementos— de la Naturaleza Silvestre, al cual representa e identifica. Cada Ngen reside en el interior de dicho elemento y puede aparecer en su entorno inmediato. La presencia de la Naturaleza Virgen en su lugar de residencia es una condición necesaria para su existencia, destino y acción en la tierra mapuche. Los Ngen son seres animados, activos, con caracteres antropomorfos, zoomorfos y fitomorfos, que reciben órdenes de sus dioses creadores.
Los Ngen son Entidades Terrestres. De los Cuatro Estratos del Cosmos Mapuche:
—Wenu-Mapu,
—Rangiñ-Wenu,
—Mapu
—Minche-Mapu,
los Ngen ocupan sólo uno de ellos, el Mapu. Circunscriben su acción exclusivamente al medio ambiente natural silvestre; y suelen interactuar con los hombres solamente cuando éstos intentan hacer uso del elemento natural a su cargo.
En estos casos, el hombre mapuche que accede al Dominio de un Ngen debe entablar un diálogo respetuoso y afectuoso con él. Primero debe pedir permiso para ingresar a dicho dominio. Para utilizar algún elemento natural Cuidado por el Ngen, debe justificar por qué necesita de dicho elemento y cuánto piensa extraer para cubrir sus necesidades inmediatas. Una vez obtenida la cantidad justa debe Expresar su Agradecimiento al Ngen; y, cuando se interactúa con el Ngen fuera del ámbito de la propia comunidad local, es necesario entregarle un pequeño obsequio cumpliendo así con el principio tradicional de la reciprocidad. Este obsequio suele consistir, alternativamente, en algunas migas de pan, o bien granos de trigo y/o maíz, o alguna pequeña moneda. ------------------------------------------------------------------------------------------------------------------------------------------------
-The mythical origin of the Ngen dates back to the creation of the Mapuche world. They were generated by the Creators and destined for the Mapuche Land in order to preserve the life and well-being of Wild Nature.
To access the cultural legitimation and validation of the Ngen, it is necessary to resort to the Mythical Discourse of Ancient Origin (see, infra, Grebe, 1986, p. 145, 151):
«When they made the world, Füta-Chachai and Ñuke-Papai made everything with their hands. They left everything in its place and in each thing they left a Ngen. The Ngen was a caretaker of the God. Thus appeared the Caretakers Owners of the Hill (Ngen-Winkul), of the water (Ngen-Ko), of the native forest (Ngen-Mawida), of the stone (Ngen-Kurra), of the wind (Ngen-Kürrëf), of the fire (Ngen-Kütral), of the earth (Ngen-Mapu). Then they made man and put him below; they made woman and put her below» (see Grebe, 1986, p. 145). «Füta-Chachai and Ñuke-Papai have put a Ngen in each thing so that that thing does not end. Without Ngen, the Water would dry up, the Wind would not come out, the Forest would dry up, the Fire would go out, the Hill would lower itself, the Earth would even out, the Stone would split. And so, the Earth would Disappear. The Ngen animates these things, it gives Life to each Thing. That life makes him continue living forever» (see Grebe, 1986, p. 151).
Concept of Ngen
In Mapudungun, the lexeme Ngen generically designates the owner of some entity. The one who dominates, predominates, commands, governs and disposes; but also the one who cares, protects and safeguards. It is generally used as a prefix before another lexeme. According to Augusta (p. 59), when it precedes «names of things or people it means their owner».
According to our own findings, the generic concept of Ngen seems to be divided into two domains: one Generic Profane and the other Specific Religious/Cosmological, which imply a double symbolic referent.
In the Generic Profane Domain Ngen designates the «owner of an entity», being used as a prefix before the lexeme that identifies said entity. Thus, Ngen-Fotëm is the “owner of the son,” while Ngen-Kutrán is the “owner of the sick.”
In the Specific Religious/Cosmological Domain, the definition shared by the Mapuches of Ngen is adopted, as “spirits who own Wild Nature, whose mission is to care for, protect, safeguard, control and watch over the balance, continuity, well-being and preservation of the elements under their charge” (see Grebe, 1986, p. 146, passim).
Thus, Ngen-Trayenko is the spirit owner who looks after the spring water, while Ngen-Mawida is the spirit owner who looks after the native forest.
It is believed that each Ngen has been entrusted with an element—or combination of two or three elements—of Wild Nature, which it represents and identifies. Each Ngen resides within said element and can appear in its immediate surroundings. The presence of Virgin Nature in their place of residence is a necessary condition for their existence, destiny and action on Mapuche land. The Ngen are animated, active beings, with anthropomorphic, zoomorphic and phytomorphic characters, who receive orders from their creator gods.
The Ngen are Terrestrial Entities. Of the Four Strata of the Mapuche Cosmos:
—Wenu-Mapu,
—Rangiñ-Wenu,
—Mapu
—Minche-Mapu,
the Ngen occupy only one of them, the Mapu. They limit their action exclusively to the wild natural environment; and they usually interact with men only when the latter try to make use of the natural element in their charge.
In these cases, the Mapuche man who accesses the Domain of a Ngen must engage in a respectful and affectionate dialogue with him. First he must ask permission to enter said domain. To use any natural element Cared for by the Ngen, he must justify why he needs said element and how much he plans to extract to cover his immediate needs. Once the right amount has been obtained, the Ngen must be expressed in gratitude; and when interacting with the Ngen outside the scope of the local community, it is necessary to give him a small gift, thus fulfilling the traditional principle of reciprocity. This gift usually consists, alternatively, of some bread crumbs, or grains of wheat and/or corn, or some small coins.
______________________ * sin involucrar aquí, a las Capac cocha, Ofrendas de Altura de los Incas, ni tampoco ejercer ninguna Acción o Efecto de Limitar, el conocimiento de ideas, nociones, concepciones, imaginaciones, una reflexion o propósito, o bien una intención o proyecto, de un entendimiento aceptado por la voluntad humana, en torno a algo: es decir, como ha ocurrido con el Sistema de Ceques.
----------------------------------------------------------------------------------------------------------------------
Equality or concurrent equanimity in the value, strength, estimation, power or effectiveness for two Andean Cultural Areas (Central and Extreme South), as long as the supernatural essentialisms and/or people are located, found and ascertained between them , without misplacements, and also with a materialist dialectical management (that is, inter-tensioned), as if connected, assembled and geared in those Extreme Sectors of the high Divine Summits in the Andes Mountains, where very powerful Huacas-Hills by themselves and through their attributes,* they manifested themselves as being protective and tutelary, protecting and protecting, but also punitive and sanctioning, with zeal, meticulousness and eagerness. And at the same time, moving towards the distant and secluded Extreme-Southern Area of the Andes of South America in Chile, the ancestral and original modern sapiens expressed themselves with the same fear, shock, dread and respect towards their Sacred Mountains and Volcanoes, but they also received of them, certain quotas and provisions, greater or lesser as the case may be, of generosity and complacency. And since these texts are also contemporaneous with the processes of Extirpation of Idolatries during the Spanish Colony (16th-18th centuries C.E.), Christian-Catholic notes are embedded here that are interspersed among the local stories or narratives.
______________________
* without involving here, the Capac cocha, High Offerings of the Incas, nor exercising any Action or Effect of Limiting, the knowledge of ideas, notions, conceptions, imaginations, a reflection or purpose, or an intention or project, of an understanding accepted by the human will, around something: that is, as has happened with the Ceque System.
El Mundo espiritual de los mapuche según el etnólogo mapuche-pehuenche chileno Auka Nawel que cursó estudios antropológicos en Europa. Aquí sin embargo penetra en el chamanismo de su pueblo como creyente, donde lo sagrado obra de acuerdo a las cualidades del especialista religioso. Utiliza bien la analogía etnográfica. Auka Nawel perteneció a un linaje de 'renüs' o sabios esotéricos mapuche —que tal vez pudieron tener presuntas reuniones en cavernas—, y fue un maestro espiritual para el pueblo mapuche durante toda su vida.
Para acceder a la legitimación y validación cultural de los Ngen, es necesario Recurrir al Discurso Mítico de Antiguo Origen (vid, infra, Grebe, 1986, p. 145, 151):
«Cuando hicieron el mundo, Füta-Chachai y Ñuke-Papai todo lo hicieron con sus manos. Dejaron cada cosa en su lugar y en cada cosa dejaron un Ngen. El Ngen era un cuidador del Dios. Así aparecieron los Cuidadores Dueños del Cerro (Ngen-Winkul), del agua (Ngen-Ko), del bosque nativo (Ngen-Mawida), de la piedra (Ngen-Kurra), del viento (Ngen-Kürrëf), del fuego (Ngen-Kütral), de la tierra (Ngen-Mapu). Luego hicieron al hombre y lo pusieron abajo; hicieron a la mujer y la pusieron abajo» (vid. Grebe, 1986, p. 145). «Füta-Chachai y Ñuke-Papai han puesto un Ngen en cada cosa para que esa cosa no termine. Sin Ngen, el Agua se secaría, el Viento no saldría, el Bosque se secaría, el Fuego se apagaría, el Cerro se bajaría, la Tierra se emparejaría, la Piedra se partiría. Y así, la Tierra Desaparecería. El Ngen anima a estas cosas, da Vida a cada Cosa. Esa vida lo hace seguir viviendo para siempre» (vid. Grebe, 1986, p. 151).
Concepto de Ngen
En Mapudungun, el lexema Ngen designa genéricamente al dueño de alguna entidad. Al que domina, predomina, manda, gobierna y dispone; pero también al que cuida, protege y resguarda. Se le utiliza por lo general como Prefijo antepuesto a otro lexema. Según Augusta (p. 59), cuando precede «a nombres de cosas o personas significa su dueño».
De acuerdo a nuestros propios hallazgos, el concepto genérico de Ngen parece bifurcarse en Dos Dominios: uno Profano Genérico y el otro Religioso/Cosmológico Específico, que implican un doble referente simbólico.
En el Dominio Profano Genérico Ngen designa al «dueño de una entidad», utilizándose como Prefijo antepuesto al lexema que identifica a dicha entidad. Así, Ngen-Fotëm es el «dueño del hijo», en tanto que Ngen-Kutrán es el «dueño del enfermo».
En el Dominio Religioso/Cosmológico Específico se adopta la definición compartida por los Mapuches de Ngen, como «espíritus dueños de la Naturaleza Silvestre, cuya misión es cuidar, proteger, resguardar, controlar y velar por el equilibrio, continuidad, bienestar y preservación de los elementos a su cargo» (vid. Grebe, 1986, p. 146, passim).
Así, Ngen-Trayenko es el espíritu dueño que cuida el agua de vertiente, en tanto que Ngen-Mawida es el espíritu dueño que cuida el bosque nativo.
Se cree que a cada Ngen se le ha confiado un elemento —o combinación de dos o tres elementos— de la Naturaleza Silvestre, al cual representa e identifica. Cada Ngen reside en el interior de dicho elemento y puede aparecer en su entorno inmediato. La presencia de la Naturaleza Virgen en su lugar de residencia es una condición necesaria para su existencia, destino y acción en la tierra mapuche. Los Ngen son seres animados, activos, con caracteres antropomorfos, zoomorfos y fitomorfos, que reciben órdenes de sus dioses creadores.
Los Ngen son Entidades Terrestres. De los Cuatro Estratos del Cosmos Mapuche:
—Wenu-Mapu,
—Rangiñ-Wenu,
—Mapu
—Minche-Mapu,
los Ngen ocupan sólo uno de ellos, el Mapu. Circunscriben su acción exclusivamente al medio ambiente natural silvestre; y suelen interactuar con los hombres solamente cuando éstos intentan hacer uso del elemento natural a su cargo.
En estos casos, el hombre mapuche que accede al Dominio de un Ngen debe entablar un diálogo respetuoso y afectuoso con él. Primero debe pedir permiso para ingresar a dicho dominio. Para utilizar algún elemento natural Cuidado por el Ngen, debe justificar por qué necesita de dicho elemento y cuánto piensa extraer para cubrir sus necesidades inmediatas. Una vez obtenida la cantidad justa debe Expresar su Agradecimiento al Ngen; y, cuando se interactúa con el Ngen fuera del ámbito de la propia comunidad local, es necesario entregarle un pequeño obsequio cumpliendo así con el principio tradicional de la reciprocidad. Este obsequio suele consistir, alternativamente, en algunas migas de pan, o bien granos de trigo y/o maíz, o alguna pequeña moneda. ------------------------------------------------------------------------------------------------------------------------------------------------
-The mythical origin of the Ngen dates back to the creation of the Mapuche world. They were generated by the Creators and destined for the Mapuche Land in order to preserve the life and well-being of Wild Nature.
To access the cultural legitimation and validation of the Ngen, it is necessary to resort to the Mythical Discourse of Ancient Origin (see, infra, Grebe, 1986, p. 145, 151):
«When they made the world, Füta-Chachai and Ñuke-Papai made everything with their hands. They left everything in its place and in each thing they left a Ngen. The Ngen was a caretaker of the God. Thus appeared the Caretakers Owners of the Hill (Ngen-Winkul), of the water (Ngen-Ko), of the native forest (Ngen-Mawida), of the stone (Ngen-Kurra), of the wind (Ngen-Kürrëf), of the fire (Ngen-Kütral), of the earth (Ngen-Mapu). Then they made man and put him below; they made woman and put her below» (see Grebe, 1986, p. 145). «Füta-Chachai and Ñuke-Papai have put a Ngen in each thing so that that thing does not end. Without Ngen, the Water would dry up, the Wind would not come out, the Forest would dry up, the Fire would go out, the Hill would lower itself, the Earth would even out, the Stone would split. And so, the Earth would Disappear. The Ngen animates these things, it gives Life to each Thing. That life makes him continue living forever» (see Grebe, 1986, p. 151).
Concept of Ngen
In Mapudungun, the lexeme Ngen generically designates the owner of some entity. The one who dominates, predominates, commands, governs and disposes; but also the one who cares, protects and safeguards. It is generally used as a prefix before another lexeme. According to Augusta (p. 59), when it precedes «names of things or people it means their owner».
According to our own findings, the generic concept of Ngen seems to be divided into two domains: one Generic Profane and the other Specific Religious/Cosmological, which imply a double symbolic referent.
In the Generic Profane Domain Ngen designates the «owner of an entity», being used as a prefix before the lexeme that identifies said entity. Thus, Ngen-Fotëm is the “owner of the son,” while Ngen-Kutrán is the “owner of the sick.”
In the Specific Religious/Cosmological Domain, the definition shared by the Mapuches of Ngen is adopted, as “spirits who own Wild Nature, whose mission is to care for, protect, safeguard, control and watch over the balance, continuity, well-being and preservation of the elements under their charge” (see Grebe, 1986, p. 146, passim).
Thus, Ngen-Trayenko is the spirit owner who looks after the spring water, while Ngen-Mawida is the spirit owner who looks after the native forest.
It is believed that each Ngen has been entrusted with an element—or combination of two or three elements—of Wild Nature, which it represents and identifies. Each Ngen resides within said element and can appear in its immediate surroundings. The presence of Virgin Nature in their place of residence is a necessary condition for their existence, destiny and action on Mapuche land. The Ngen are animated, active beings, with anthropomorphic, zoomorphic and phytomorphic characters, who receive orders from their creator gods.
The Ngen are Terrestrial Entities. Of the Four Strata of the Mapuche Cosmos:
—Wenu-Mapu,
—Rangiñ-Wenu,
—Mapu
—Minche-Mapu,
the Ngen occupy only one of them, the Mapu. They limit their action exclusively to the wild natural environment; and they usually interact with men only when the latter try to make use of the natural element in their charge.
In these cases, the Mapuche man who accesses the Domain of a Ngen must engage in a respectful and affectionate dialogue with him. First he must ask permission to enter said domain. To use any natural element Cared for by the Ngen, he must justify why he needs said element and how much he plans to extract to cover his immediate needs. Once the right amount has been obtained, the Ngen must be expressed in gratitude; and when interacting with the Ngen outside the scope of the local community, it is necessary to give him a small gift, thus fulfilling the traditional principle of reciprocity. This gift usually consists, alternatively, of some bread crumbs, or grains of wheat and/or corn, or some small coins.
______________________ * sin involucrar aquí, a las Capac cocha, Ofrendas de Altura de los Incas, ni tampoco ejercer ninguna Acción o Efecto de Limitar, el conocimiento de ideas, nociones, concepciones, imaginaciones, una reflexion o propósito, o bien una intención o proyecto, de un entendimiento aceptado por la voluntad humana, en torno a algo: es decir, como ha ocurrido con el Sistema de Ceques.
----------------------------------------------------------------------------------------------------------------------
Equality or concurrent equanimity in the value, strength, estimation, power or effectiveness for two Andean Cultural Areas (Central and Extreme South), as long as the supernatural essentialisms and/or people are located, found and ascertained between them , without misplacements, and also with a materialist dialectical management (that is, inter-tensioned), as if connected, assembled and geared in those Extreme Sectors of the high Divine Summits in the Andes Mountains, where very powerful Huacas-Hills by themselves and through their attributes,* they manifested themselves as being protective and tutelary, protecting and protecting, but also punitive and sanctioning, with zeal, meticulousness and eagerness. And at the same time, moving towards the distant and secluded Extreme-Southern Area of the Andes of South America in Chile, the ancestral and original modern sapiens expressed themselves with the same fear, shock, dread and respect towards their Sacred Mountains and Volcanoes, but they also received of them, certain quotas and provisions, greater or lesser as the case may be, of generosity and complacency. And since these texts are also contemporaneous with the processes of Extirpation of Idolatries during the Spanish Colony (16th-18th centuries C.E.), Christian-Catholic notes are embedded here that are interspersed among the local stories or narratives.
______________________
* without involving here, the Capac cocha, High Offerings of the Incas, nor exercising any Action or Effect of Limiting, the knowledge of ideas, notions, conceptions, imaginations, a reflection or purpose, or an intention or project, of an understanding accepted by the human will, around something: that is, as has happened with the Ceque System.
El Mundo espiritual de los mapuche según el etnólogo mapuche-pehuenche chileno Auka Nawel que cursó estudios antropológicos en Europa. Aquí sin embargo penetra en el chamanismo de su pueblo como creyente, donde lo sagrado obra de acuerdo a las cualidades del especialista religioso. Utiliza bien la analogía etnográfica. Auka Nawel perteneció a un linaje de 'renüs' o sabios esotéricos mapuche —que tal vez pudieron tener presuntas reuniones en cavernas—, y fue un maestro espiritual para el pueblo mapuche durante toda su vida.