火的认识论:一种来自祖先思想的方法

Federico Sánchez Riaño, A. Mora
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摘要

本文揭示了对美洲(Abya Yala)许多土著居民的仪式产生祖先思想的调查,作者称之为“火的认识论”。在这里,他们的生产、探索和传播知识的方式被设定了下来,从祖先开始,这些方式就被土著社区用来构建一个社区,赋予每个人在世界观和宇宙智慧中如何看待自己的特权,这种世界观和宇宙智慧允许为面对内部和外部分离的想法奠定基础,这是自西方构建世界以来人类一直在追求的。继续其他作者阐述的多元宇宙(一个可以容纳许多世界的世界)的想法,这些基于对多样性的认识的认识论也有助于构建一个学术复调,可以重新获得这些本土科学,整合它们的知识和生产它们的方式,以扩大社会科学的视角。继续其他作者所编织的多元宇宙(一个许多世界都适合的世界)的想法,这些基于对多样性的认识的认识论也有助于构建一个学术复调,可以吸收这些本土科学来整合他们的知识和产生它们的方式,以拓宽社会科学的视角。利用开展工作的村庄特有的学习和描述方法,开发了浸入式工作。这使我们能够仔细聆听老年人(知识渊博的祖父母)的口语,并参与他们的仪式,这被理解为祖先的教学法。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Epistemologies of fire: an approach from ancestral thoughts
This article reveals an investigation carried out on the production of ancestral thoughts from the rituals of many native populations of America (Abya Yala) in what has been called by the authors “Epistemologies of fire”. Here their ways of production, search and transmission of knowledge are set which, from the ancestral, have been used by indigenous communities for the construction of a community, privileging how each being thinks of itself inside a world view and a cosmic intelligence1 that allows for bases to be laid to confront the idea of internal and external separation, that has been pursued by human beings since the western construction of the world.   Continuing with the idea elaborated by other authors of a pluriverse (a world where many worlds can fit), these epistemologies based in the recognition of diversity contribute as well to the construction of an academic polyphony that can recapture these native sciences to integrate their knowledge and the way of producing them to expand the perspectives in Social Sciences.   Continuing with the idea woven by other authors of a pluriverse (a world where many worlds fit), these epistemologies based on the recognition of diversity also contribute to the construction of an academic polyphony that can take up these native sciences to integrate their knowledge and way to produce them to broaden the perspectives in the Social Sciences.   An immersion work was developed using learning and description methodologies specific to the villages with which the work was carried out. This allowed us to carry out an exercise in careful listening to the spoken word of the elderly (knowledgeable grandparents) and participation in their rituals, which are understood as ancestral pedagogies.  
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