Kutù’và yu tu’ún va’á. Estoy aprendiendo la palabra de bienestar. Iniciación etnodramática

Is it possible from some one out side of Ñuu Saví (Mixtec) culture to learn how to do an ethnodrama? A healer and rain maker from Mixteca land is teaching me how to ask for rain and cure diseases. “Kutù’và yu Tu’ún Va’á”, is the name of my thesis and means “I am learning the wellness word”. This work is an “ethnodramatic initiation” to their sacred language. I don’t attempt to read Don Marcelino’s mind but to create a mental scenario that would help us to contemplate the internal spectacle he and his community watch during the ethnodrama of rain and healing. Finally I will represent my learning process during my initiation to body-mental technics. The subject of the thesis travels around several concepts interrelated: feast, ritual, celebration, healing, rain, knowledge, magical thinking, learning, performance… It’s related to an analogic language, oral culture, holistic perception and ethnodramaturgy. I will apply some of the concepts of Weisz’s ethnodramatic performance theory to a place located in Mexico, state of Oaxaca, Juxtlahuaca district, belonging to the municipality of Coicoyán de las Flores, El Jicaral. A wiseman from Nuun Tiaxin, Ñuu Saví, is teaching me how to speak with Rain and Sicknesses. Ethnodrama is a word used by Weisz to make the difference between theatre, and an ethnic paratheatrical performance. The ethnic drama is a mythological text, that it is seen inside the mind of the community members. Weisz conceives the concept as part of a greater project called, Anthropology of Knowledge, that studies the imaginary solutions to explain the formation of the world, the universe and the inscribed rituals in all great antique cultures Weisz [1994b:29]. Curanderismo, quackery, belongs to a illegitimate literature, it is something no serious. An art that goes beyond the canons of a written text and does not match with the categories of our cultures. It threatens the monolithic solidity of our academic reality and then it’s excluded. Weisz proposes to study shamanic text from a marginal position in front of a central culture that only recognizes as valid certain texts. The ethnotexto is uncomfortable, it intimidates the unity of the group of the dominant culture. Curanderismo places itself then in a position that questions a conceptual colonization, that “behavior and ideology that nourish themselves from a totalizing strategy”. A colonization that transcends Europe, related to power and to the dominant position. This is how Literature field is created Weisz [2005: 102-103]...

LES FLEURS DU MAL AND EU: COMPARATIVE ANALYSIS UNDER THE FINITENESS OF THE FLESH

The theme of death will be approached, relating the finiteness of the flesh and the fullness of the being as the main focus of the topic , analyzing aspects in the poetry of the canons of world literature, Baudelaire and Augusto dos Anjos, pointing the confluences between the authors and the points that they converge, related to the theme in question. To do so, poems taken from Les Fleurs du Mal ( 1857 ) and Eu (1912 ) related to the theme of death will serve as the basis for this essay. Many are the poems of both authors that address the theme of death, the finiteness of the flesh and the possible fullness of being. Thus, only a few compositions were selected for analysis, for the impossibility of extending the theme at this moment. The poems chosen for analysis are Une Charogne and Remords Posthume, by Charles Baudelaire, published in Les Fleurs Du Mal in 1857, and “Apóstrofe à carne” and “A pecadora”, by Augusto dos Anjos, published in “Eu” in 1912. One will try, then, in this essay, to make an interpretation of these compositions, as well as examine some figures of speech and aesthetic resources used by the poets over the poems.