dc.contributorhttps://orcid.org/0000-0003-0655-7574
dc.contributorhttps://scholar.google.com/citations?hl=es&user=25HoT20AAAAJ
dc.contributorhttps://scienti.minciencias.gov.co/cvlac/visualizador/generarCurriculoCv.do?cod_rh=0001084046
dc.contributorUniversidad Santo Tomas
dc.creatorGómez Montañez, Pablo Felipe
dc.date.accessioned2021-05-14T16:44:58Z
dc.date.accessioned2022-09-28T13:37:42Z
dc.date.available2021-05-14T16:44:58Z
dc.date.available2022-09-28T13:37:42Z
dc.date.created2021-05-14T16:44:58Z
dc.date.issued2020
dc.identifierGómez , P. (2020). De conflictos, perdones y justicias. Iniciativas étnicas de paz en la Colombia transicional. Bogotá: Universidad Santo Tomás
dc.identifierhttp://hdl.handle.net/11634/34118
dc.identifier.urihttp://repositorioslatinoamericanos.uchile.cl/handle/2250/3642302
dc.description.abstractIntroductory recollections of Taita Angel Jacanamejoy The first time we saw Taita Angel Jacanamejoy, we noticed several characteristics that several characteristics that at first glance seemed to honor his angelic and paternal name. angelic and paternal denomination. Always smiling, with a sweet look and gray hair that stands out, revealing a bald crown on his head. bald crown on his head. The taita was in charge of directing the whole "community" to make preparations for the to make preparations for the ritual of the enjale del gallo, which is part of the Bëtscnaté or so-called Carnival of Forgiveness, which was held on the Monday before the beginning of Lent 2016. The word community, since in the time frame of this festivity, currently declared as Intangible Cultural Heritage, not only the members of the indigenous members of the Kamëntsá indigenous community of Sibundoy, but also travelers, tourists, curious tourists, curious onlookers and even academic observers who are integrated into a large integrated into a large "community of meaning" based on hospitality, empathy and sharing.
dc.relationAntequera, N. (2010). Cuando el río suena... Gestión de los recursos hídri- cos, procesos de urbanización y resolución de conflictos en los valles. En unir. Modos originarios de resolución de conflictos en pueblos indígenas de Bolivia en los Valles y el Altiplano. La Paz. Fundación unir Bolivia.
dc.relationBourdieu, P. (1989). Social space and symbolic power. Sociological Theory, 7(1), 14-25.
dc.relationChaves Castaño, J. (2011). Entre la violencia sobre el cuerpo y la violencia incorporada. Hacia la Promoción de la Salud, 16(2), 162-172.
dc.relationDurkheim, E. (1968). Las formas elementales de la vida religiosa. Buenos Ai- res. Schapire S.R.L.
dc.relationDurkheim, E. (1968). Las formas elementales de la vida religiosa. Buenos Ai- res. Schapire S.R.L.
dc.relationHobsbawm, E. y Ranger, T. (2008) (eds.). The invention of tradition. Cam- bridge: Cambridge University Press.
dc.relationHobsbawm, E. y Ranger, T. (2008) (eds.). The invention of tradition. Cam- bridge: Cambridge University Press.
dc.relationTaussig, M. (2002). Chamanismo, colonialismo y el hombre salvaje. Un es- tudio sobre el terror y la curación. Bogotá: Norma.
dc.relationhttp://unidadinvestigacion.usta.edu.co
dc.relationhttp://repository.usta.edu.co/handle/11634/34115
dc.rightshttp://creativecommons.org/licenses/by-nc-nd/2.5/co/
dc.rightshttp://purl.org/coar/access_right/c_abf2
dc.rightsAtribución-NoComercial-SinDerivadas 2.5 Colombia
dc.titleParte 2: etnografía del pueblo kamëntsá de sibundoy. Capitulo 2: Uauenana, nduauenana: historia social y bases culturales del castigo físico en los kamëntsá


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