79
differentiated domains and the nature of the relationships between them, rather than
their exact number or their specific sequence. The same person can set these domains
in a vertical or horizontal arrangement (Wright, 2008: 145–149). Indeed, these cosmological models are relational and situational constructions (Ibídem: 150), as was
suggested for the classification of beings that inhabit the cosmos.
The sky is conceived as the quintessential place of resource abundance and
plenty, inhabited by particularly powerful beings. These beings are predominantly
feminine, which is related to the assumption that this place is particularly fertile.
The brightness of the stars is explained through the notion that the luminosity of
beings is proportional to their power. On the other hand, multiple connections exist
between the celestial domain and water, which reinforces its connection with the
abundance of goods and resources. In fact, almost all of the water available in this
region of Chaco is rainwater.
The three world levels are interconnected through a gigantic tree named nallagdigua, which is also a path, a river and a dust whirlwind.
10
The pi’xonaq and
pi’xonaxa, Moqoit shamans, climb this tree in their dreams to complete their ‘initiation’. This tree-path-whirlwind is the biggest of a system of tunnels that connects
different parts of the Moqoit cosmos. Any land depression that accumulates rainwater, especially if it does it permanently, is thought of as one of many other gates to
this kind of passages.
Among the powerful non-humans are the dueños (neloxoỹac in Moqoit; owners,
caretakers or guardians) of diverse spatiotemporal spheres and vital resources. They
grant or deny human access to the latter. Something similar occurs with the institutions and agents of the criollo world, perceived as entities of great power with which
it is necessary to ally in order to obtain resources. The need to resolve the daily
challenges that these unequal relationships beget, has led this group to put a great
effort into reflecting about the management of asymmetric power relationships.
The encuentros (neuane’e’
11
; neuañiguit,
12
meetings or encounters in English)
with these powerful beings structure relations and people, and are thus dangerous
but necessary. Moreover, the local space-time in which the encuentros take place
has itself properties linked to the power of the beings in question (López, 2017). For
this reason, the encounter with beings of great power takes place in a space-time
that recreates the characteristics of the time of origins, when these beings shaped the
world. Certain places in the Moqoit ethno-territory,
13
such as the bush, the sky, the
path, the water, the night, and the dreams realm, are distinctively conducive to such
encounters. When the asymmetry is such, that no violent action of the less powerful
10 In the past, humans obtained their food in this river, effortlessly. This happened in the time of
origins, when humans also adopted animal shapes. A lack of reciprocity put an end to that era.
11 To meet it, know it, see it in person.
12 Met in the path.
13 We understand ethno-territory as a ‘socially built spatiality, linked primarily to collective identity’ (Toledo Llancaqueo, 2005: 17). It is a ‘lived reality, the symbolic substratum where indigenous resistance and demonstrations gain meaning and structure’ (Toledo Llancaqueo, 2005: 22,
translation is ours; see also Barabas, 2006).
Signs, Not Phenomena: Moqoit Cosmo-politics and Alternative Experiences…
differentiated domains and the nature of the relationships between them, rather than
their exact number or their specific sequence. The same person can set these domains
in a vertical or horizontal arrangement (Wright, 2008: 145–149). Indeed, these cosmological models are relational and situational constructions (Ibídem: 150), as was
suggested for the classification of beings that inhabit the cosmos.
The sky is conceived as the quintessential place of resource abundance and
plenty, inhabited by particularly powerful beings. These beings are predominantly
feminine, which is related to the assumption that this place is particularly fertile.
The brightness of the stars is explained through the notion that the luminosity of
beings is proportional to their power. On the other hand, multiple connections exist
between the celestial domain and water, which reinforces its connection with the
abundance of goods and resources. In fact, almost all of the water available in this
region of Chaco is rainwater.
The three world levels are interconnected through a gigantic tree named nallagdigua, which is also a path, a river and a dust whirlwind.
10
The pi’xonaq and
pi’xonaxa, Moqoit shamans, climb this tree in their dreams to complete their ‘initiation’. This tree-path-whirlwind is the biggest of a system of tunnels that connects
different parts of the Moqoit cosmos. Any land depression that accumulates rainwater, especially if it does it permanently, is thought of as one of many other gates to
this kind of passages.
Among the powerful non-humans are the dueños (neloxoỹac in Moqoit; owners,
caretakers or guardians) of diverse spatiotemporal spheres and vital resources. They
grant or deny human access to the latter. Something similar occurs with the institutions and agents of the criollo world, perceived as entities of great power with which
it is necessary to ally in order to obtain resources. The need to resolve the daily
challenges that these unequal relationships beget, has led this group to put a great
effort into reflecting about the management of asymmetric power relationships.
The encuentros (neuane’e’
11
; neuañiguit,
12
meetings or encounters in English)
with these powerful beings structure relations and people, and are thus dangerous
but necessary. Moreover, the local space-time in which the encuentros take place
has itself properties linked to the power of the beings in question (López, 2017). For
this reason, the encounter with beings of great power takes place in a space-time
that recreates the characteristics of the time of origins, when these beings shaped the
world. Certain places in the Moqoit ethno-territory,
13
such as the bush, the sky, the
path, the water, the night, and the dreams realm, are distinctively conducive to such
encounters. When the asymmetry is such, that no violent action of the less powerful
10 In the past, humans obtained their food in this river, effortlessly. This happened in the time of
origins, when humans also adopted animal shapes. A lack of reciprocity put an end to that era.
11 To meet it, know it, see it in person.
12 Met in the path.
13 We understand ethno-territory as a ‘socially built spatiality, linked primarily to collective identity’ (Toledo Llancaqueo, 2005: 17). It is a ‘lived reality, the symbolic substratum where indigenous resistance and demonstrations gain meaning and structure’ (Toledo Llancaqueo, 2005: 22,
translation is ours; see also Barabas, 2006).
Signs, Not Phenomena: Moqoit Cosmo-politics and Alternative Experiences…