Cosmic Jaws: We Eat the Gods and the Gods Eat Us

Carrasco, David Soto

doi:10.1093/jaarel/lxiii.3.429

Cited by 30 publications

(4 citation statements)

References 6 publications

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“…La tradición mesoamericana es marcada por un mundo animado y depredador que se extiende a humanos y a no-humanos, paisajes, astros y objetos todos con la capacidad de devorar (Declercq, 2023: 28). Esta idea ya había sido discutida anteriormente por David Carrasco (Carrasco, 1995) que afirma la existencia de un mundo caníbal mesoamericano. Al analizar específicamente el caso mexica, Carrasco identifica una religión de consumo por parte de este grupo, formada por un mundo en el cual dioses mexicas, eran presentados como seres hambrientos que necesitaban ser alimentados por los humanos, a través del sacrificio.…”

Section: La Depredación Y El Canibalismo Desde La Antropología Amerindiaunclassified

El CHIBIL KIN bajo una perspectiva antropológica. Las dinámicas de depredación y devoración en los eclipses Mayas

Grecco Pacheco

2023

Ciencias Espaciales

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Este artículo discutirá el acto de devoración de los astros celestes ocurrido durante los eclipses entre los mayas de diferentes temporalidades. Serán enfocados y analizados los diferentes agentes protagonistas en estos actos de devoración, y desde una perspectiva de teorías antropológicas recientes sobre la depredación, el canibalismo y la devoración en diferentes partes de Abya Yala, incluida el área mesoamericana, realizaré una reflexión sobre el acto de devorar el Sol y la Luna. A partir de algunas cuestiones como: ¿Cuál serían las implicaciones ontológicas de este momento? ¿Cuál es el papel de los agentes no-humanos y la implicación que les causaría el acto de devorar el Sol o la Luna? Con esto, esta investigación presenta un primer acercamiento a este tema, a fin de contribuir para un mayor entendimiento sobre los eclipses en diferentes momentos de las historias de los pueblos mayas.

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Section: La Depredación Y El Canibalismo Desde La Antropología Amerindiaunclassified

El CHIBIL KIN bajo una perspectiva antropológica. Las dinámicas de depredación y devoración en los eclipses Mayas

Grecco Pacheco

2023

Ciencias Espaciales

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“…Similarly, the Greeks described the Egyptians as monsters and marvels. In his work, Carrasco (1995) focuses on the prominence of jaws, orifices, eating gestures and the rituals of eating human beings to explain the 'underlying premises' and 'enduring arrangements of things and persons'. Carrasco (1995:433) borrows these phrases from Tambiah who uses them to define cosmology.…”

Section: Monster Constructed and Definedmentioning

confidence: 99%

The monstrous and the grotesque: (De)scribing and unmasking eschatology in Sepedi folktales

Mokgoatšana¹

2020

Theologia Viatorum

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“…While Feeley-Harnik and Bahloul's ideas are important and insightful, what is still clearly missing in the anthropological research of festive food is precisely that which anthropology praises itself for noticing: micro-analysis of unique local dishes consumed by specific groups at particular times in specific locations, and which define the local understanding of religion, of God and of the diners' religious identities. Indeed, some scholarly attention was given to the meaning of iconic festive dishes, such as milk, in Islam (Hoffman, 1995), human flesh among the Aztec (Carrasco, 1995), turkey in the American Thanksgiving (Siskind, 1992) and, of course, blood and bread in Christianity and Judaism (e.g. Salamon, 1993;Vialles, 1994;Feeley-Harnik, 1995;Sack, 2001).…”

Section: Festive Food and Religious Identitiesmentioning

confidence: 99%

`At Christmas We Don't Like Pork, Just Like The MacCabees'

Avieli

2009

Journal of Material Culture

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Every Christmas, the tiny Protestant community of Hoi An (central Vietnam) congregates and marks the day with a service, a short ceremony and a communal picnic in the church yard. In this article, based on anthropological fieldwork conducted in the town since 1998, the author explores the meanings of the culinary features of the event. By analysing the dishes and eating arrangements at the picnic, he shows how differing facets of the participants' identity — the religious, the ethnic and the regional — are exposed, defined and negotiated. He argues that, while the eating arrangements represent ethnic Vietnamese identity, the dishes themselves hint at foreignness and `double marginality': not only of a Christian minority among Buddhists but also of Protestants among Catholics. The author's findings suggest that the complicated relationship between nation-states and marginal religious groups, as well as among members of differing religious communities within the same ethnic group, are often expressed in subtle practices that are easily overlooked by outsiders but are meaningful and evocative for the participants. The discussion focuses on the meaning of the culinary arena as a sphere of socio-religious negotiation, especially within politically authoritative contexts.

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Cosmic Jaws: We Eat the Gods and the Gods Eat Us

Cited by 30 publications

References 6 publications

El CHIBIL KIN bajo una perspectiva antropológica. Las dinámicas de depredación y devoración en los eclipses Mayas

El CHIBIL KIN bajo una perspectiva antropológica. Las dinámicas de depredación y devoración en los eclipses Mayas

The monstrous and the grotesque: (De)scribing and unmasking eschatology in Sepedi folktales

`At Christmas We Don't Like Pork, Just Like The MacCabees'

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