Zemi, teotl, huaca: reconsidering materiality through three emic concepts in the New World
During Early Modern history, the representations of New World’s indigenous beliefs and practices were a process of assimilation within the Western concept of religion. This article assesses three indigenous emic concepts observed by missionaries: zemi, teotl and huaca. First, it analyses the Account...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge
2022
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| In: |
Religion
Year: 2022, Volume: 52, Issue: 1, Pages: 48-66 |
| Standardized Subjects / Keyword chains: | B
Pané, Ramón, Relación acerca de las antigüedades de los indios
/ Codex Florentinus
/ Acosta, José de 1539-1600, Historia natural y moral de las Indias
/ The Americas
/ Local knowledge
/ Materiality
/ Category
/ Concept formation
|
| IxTheo Classification: | AA Study of religion AD Sociology of religion; religious policy AG Religious life; material religion BB Indigenous religions BR Ancient religions of the Americas KBR Latin America |
| Further subjects: | B
huaca
B Agency B teotl B Materiality B Idolatry B zemi |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a During Early Modern history, the representations of New World’s indigenous beliefs and practices were a process of assimilation within the Western concept of religion. This article assesses three indigenous emic concepts observed by missionaries: zemi, teotl and huaca. First, it analyses the Account of the Antiquities of the Indians by Ramón Pané, sent by Christopher Columbus to carry out ‘fieldwork’ among the Taíno Indians. Then, it focuses on how in New Spain Bernardino de Sahagún confronted another emic concept—teotl—and incorporated it into his Florentine Codex. Finally, it focuses on how José de Acosta, in his Natural and Moral History of the Indies, adapted a theory of idolatry assimilating Andean huacas as ‘particular things’. From the comparison of these emic categories will emerge a sort of indigenous theory of materiality that could be valuable to religious studies when considering ‘other’ relational forms with extra-human beings. | ||
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