This article focuses on the sanctuaries of the Rain God through time, paying particular attention to the devastations and the consequences that these sacred places suffered due to the colonization carried out by the Spaniards in 1521. The research refers to the cultural area of Mesoamerica, particularly the region of the Mixteca Alta in Oaxaca, Mexico. Vehe Savi (House of the Rain God) is the concept in mixtec language that refers to a sacred place where the indigenous communities perform rituals named ''Bringing the Rain''. As a result of the synergy between the Mesoamerican religion and the Christianity, the celebration of the ritual in the Vehe Savi (House of the Rain God) is part of the annual liturgical order of many communities in the Mixteca Alta. Records made by friars in colonial times tell us about the Houses of the Rain, from their perspective these sacred places were the houses of the demon, and they attached these with a negative symbolism. At the same time, interestingly, these colonial records show us the astonishment of the friars for these places that were uncommon for them. In such a way, this article integrates the knowledge and experiences of the Ñ uu Savi People, about the Vehe Savi (House of the Rain God), with descriptions that were written by the friars in colonial documents, and cultural manifestations from precolonial past such as ancient books (codices) and stone monuments, in order to talk about the historical depth of these sacred places and religious manifestations. The Vehe Savi and the ritual of Bringing the Rain are essential elements of the religion of the indigenous peoples in the Mixtec Highlands, but at the same time, the negative symbolism imposed during colonial period persists in many people with different background. For this reason, it is fundamental their recognition and respect as part of this multicultural world, where we belong as human beings.
The name of the project director and the funding source were in part incorrectly reflected in the Acknowledgments section and are hereby corrected as follows: The research leading to these results forms part of the project 'Time in Intercultural Context' directed by
A major problem has been to bridge the gap between the peoples who are identified by Spanish and Indian documentary records and those who are known to us only through the ruins of their buildings and the broken elements of their material culture which have survived.-Vaillant 1937:324 The would-be correlator faces the problem of a genuine "gap" between the emphasis in the native traditions on political and dynastic history and the sequent modifications in artifact form which are the chief concern of the excavator. .. The problem is to bridge this gap, to tie the two kinds of history together at key points, to integrate the two sets of data in a meaningful synthesis.-Nicholson 1955:596 Los avances que se han hecho y los que están por hacerse, descansan en la confluencia conciente y coordinadora de dos disciplinas. .. esta recreación del acercamiento antropológico unificado, que llena la brecha entre disciplinas, es la ola del futuro. En la medida en que nuestras tareas estén coordinadas, en esa medida podremos aprender.-Byland and Pohl 1990:385-386 sCoPe and definitions
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