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RESUMEN A través de la historia de un chamán maya yucateco (h-men), este artículo analiza los cambios y las continuidades en el chamanismo yucateco y, más específicamente, en una de sus funciones principales: tsak, "curar". Los resultados presentados aquí son parte de un trabajo de campo de 40 años, de 1976 a 2016. El autor vive en una comunidad del centro de Yucatán (Tabi, Sotuta) y ha realizado varias investigaciones sobre el chamanismo yucateco en comunidades de los estados de Yucatán, Campeche y Quintana Roo. Juan Cob, h-men de Yaxcabá, no es solo un informante sino también vecino, amigo del autor con el cual realizó varias películas

ABSTRACT Through the history of a Yucatecan Mayan shaman (h-men), this article analyzes the changes and continuities in Yucatecan shamanism and, more specifically, in one of its main functions: tsak, healing. The results presented here are part of fieldwork carried out over 40 years, from 1976 to 2016. The author lives in a community in central Yucatán (Tabi, Sotuta) and has carried out a number of research studies on Yucatecan shamanism in communities in the Mexican states of Yucatán, Campeche and Quintana Roo. Juan Cob, h-men of Yaxcabá, is not only an informant but also the author's friend and neighbor, with whom he has created a number of films

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Through the history of a Yucatecan Mayan shaman (h-men), this article analyzes the changes and continuities in Yucatecan shamanism and, more specifically, in one of its main functions: tsak, healing. The results presented here are part of fieldwork carried out over 40 years, from 1976 to 2016. The author lives in a community in central Yucatán (Tabi, Sotuta) and has carried out a number of research studies on Yucatecan shamanism in communities in the Mexican states of Yucatán, Campeche and Quintana Roo. Juan Cob, h-men of Yaxcabá, is not only an informant but also the author's friend and neighbor, with whom he has created a number of films.

A través de la historia de un chamán maya yucateco (h-men), este artículo analiza los cambios y las continuidades en el chamanismo yucateco y, más específicamente, en una de sus funciones principales: tsak, "curar". Los resultados presentados aquí son parte de un trabajo de campo de 40 años, de 1976 a 2016. El autor vive en una comunidad del centro de Yucatán (Tabi, Sotuta) y ha realizado varias investigaciones sobre el chamanismo yucateco en comunidades de los estados de Yucatán, Campeche y Quintana Roo. Juan Cob, h-men de Yaxcabá, no es solo un informante sino también vecino, amigo del autor con el cual realizó varias películas.

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A brief history of medicine in Amazonas: the end of shamanism and the progressive Christianisation of therapeutical rites among the Tarianos, in the suburbs of Manaus.

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The article analyzes the role of healing agents played by practitioners of magic and witchcraft in Mato Grosso society during the 17th century. It observes that magic and witchcraft were developed as competitors, alternatives or associated with other forms of healing (official and lay). It points out how such roles contributed to the process of subjugating its practitioners, especially Africans, Indians and their descendents, and were appropriated as an opportunity for survival in the colonial slave society. The pastoral visit made by Bruno Pinna in 1785 to Cuiabá and nearby areas served as the principal source of knowledge regarding the practices and practitioners of magic and witchcraft.

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Analisa papel de agentes de cura exercido pelos praticantes de magia e feitiçaria na sociedade mato-grossense do século XVIII. Observa que magia e feitiçaria foram desenvolvidas como concorrentes, alternativas ou associadas a outras formas de cura (oficiais e leigas). Aponta que tais papéis contribuíram no processo de sujeição de seus praticantes, em especial africanos, indígenas e seus descendentes, e foram apropriados como oportunidade de sobrevivência na sociedade colonial escravista. A visita pastoral realizada por Bruno Pinna em 1785 a Cuiabá e adjacências serviu como fonte principal para o conhecimento das práticas e dos praticantes de magia e feitiçaria.

The article analyzes the role of healing agents played by practitioners of magic and witchcraft in Mato Grosso society during the 17th century. It observes that magic and witchcraft were developed as competitors, alternatives or associated with other forms of healing (official and lay). It points out how such roles contributed to the process of subjugating its practitioners, especially Africans, Indians and their descendents, and were appropriated as an opportunity for survival in the colonial slave society. The pastoral visit made by Bruno Pinna in 1785 to Cuiabá and nearby areas served as the principal source of knowledge regarding the practices and practitioners of magic and witchcraft.

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O livro refaz as duas mais importantes genealogias de estudos sobre as religiões afro-amazônicas: A primeira dedicada aos estudos da pajelança indígena e cabocla, desde José Veríssimo, na década de 1870, até a obra de Eduardo Galvão, na década de 1950; A segunda, dedicada aos estudos sobre as religiões de matriz africana (em especial a chamada Mina do Pará) com os estudos pioneiros de Mário de Andrade e Oneyda Alvarenga, entre os anos de 1920 e 1950, até as obras de Vicente Salles, Napoleão Figueiredo e Anaíza Vergolino, nas décadas de 1960 e 1970. A publicação é ao mesmo tempo um estudo de história cultural das práticas religiosas na Amazônia e um exercício aprofundado de leitura das mais eminentes gerações de intelectuais que estudaram essa temática ao longo dos últimos 150 anos.

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Se revisan las principales características del chamanismo tradicional histórico, ejemplificadas mediante el relato de 3 casos obtenidos en la literatura especializada (mapuche, andino y mazateco). Luego se analizan ciertas características adquiridas por el chamanismo tradicional actual en la región hispanoamericana, según 2 casos de conocimiento directo del autor (machi migrado a Santiago y sanador espiritualista trinitario mariano, de Chiapas, México). En tercer lugar se agregan otras referencias generales a desarrollos chamánicos actuales no tradicionales, obtenidas de diferentes fuentes bibliográficas (también denominados genéricamente neochamanismo). Luego de esta revisión, se proponen algunas consideraciones sobre el actual estado de la actividad.

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On the Brazilian coast and in the Amazon, pajés played a role in the resolution of problems from the sixteenth through eighteenth centuries, although curing diseases was only one of their functions. Colonial laws were designed to ensure the legitimacy of the conquest, and right from their earliest long-term contacts with the natives, missionaries and settlers saw the pajés as major roadblocks to proposed changes. Therefore, from the times of the colony through the empire and the republic, ecclesiastic and lay leaders worked together to bring about the physical and moral downfall of the pajés. The ethnic and linguistic changes that wiped out hundreds of languages have always hampered efforts to characterize the figure of the pajé in clear terms. With European specialists making their influence felt, pajés have been confused with Asian shamans. But the pajé has reconstructed himself and survived. Despite the violent transformations caused by Salesian missionaries in the upper Negro River area, pajés there continue exercising their powers even today.

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The strategy of the colonial conquest of Brazil by the Portuguese, between the XVI and XVIII centuries was linked to the complex set of political, economic and military forces from the Metropolis and the Church. In the first contacts with the Indian populations, on the coast, the colonizing elements, chiefly, the religious ones, perceived the extraordinary importance of the Indian shaman in the organizational structure of the autochthonous populations. Thus, the physical and moral destruction of the Indian shaman and his substitution by healing doctors and priests had become a fundamental part of the plans designed by the Metropolis and the Church in consolidating the territorial conquest.

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Resultado de uma década de pesquisas entre os parakanãs, povo tupi-guarani do norte da Amazônia que preservou sua autonomia até o início dos anos 70, este livro reconstrói, com base na história oral, um século de existência desse grupo, desde sua cisão em dois blocos, acompanhando as transformações que ocorreram nos padrões de subsistência, nas relações de gênero e nas formas sociopolíticas de cada um deles. O autor realiza uma fina análise simbólica e estrutural centrada na guerra e no xamanismo indígenas, revisita temas como o canibalismo e a caça de troféus, o universo onírico do xamã e seus espíritos familiares, para falar de um mundo povoado de inimigos que cabe ao xamã e ao guerreiro tornar fiéis.

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