Nagual
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In
Etymology
The word nagual derives from the Nahuatl word nāhualli [naˈwaːlːi], an indigenous religious practitioner, identified by the Spanish as a 'magician'.
In English, the word is often translated as "transforming witch," but translations without negative connotations include "transforming
Beliefs
Naguals use their powers for good or evil according to their personality.
However, modern scholars have struggled to grasp the ever-evolving and contentious meanings associated with Mesoamerican Nahua terms like nahualli and tonalli. This includes their derivatives, such as nahualismo and tonalismo. Hence, it's recommended to use clearer, descriptive language. For instance, instead of discussing nahualism, we can talk about the belief that certain individuals, often in influential social roles, possess specific spiritual abilities. These abilities allow them to transform into animals or even natural phenomena like lightning, wind, clouds, or fireballs, enabling them to perform remarkable feats while in these "disguises."[4]
The nagual trait is acquired at birth, along with other characteristics associated with a person's birth day. Each day is associated with an animal that has strong and weak aspects. A person born on "Dog Day" would have both strong and weak 'dog' aspects. In Nahuatl the word tonalli is used to refer both to a day and to the animal associated with that day.
The nagual is considered different; where the tonal is the day spirit itself, the nagual is the
In modern rural Mexico, nagual is sometimes synonymous with brujo ("wizard"); one who is able to shapeshift into an animal at night (normally into a dog, owl, bat, wolf or turkey), drink blood from human victims, steal property, cause disease, and the like.
In some indigenous communities the nagual is integrated into the religious hierarchy. The community knows who is a nagual, tolerating, fearing and respecting them. Nagualli are hired to remove curses cast by other nagualli. In other communities the accusation of nagualism may result in violent attacks on the accused by the community.[5]
The Western study of nagualism was initiated by archaeologist, linguist, and ethnologist
.Subsequently, many studies have described nagualism in different Mesoamerican cultures such as the
In 1955, Gustavo Correa suggested nagualism is not
Kaplan concludes that, in Oaxaca, the belief in naguals as evil, shape shifting witches is common in both indigenous and Mestizo populations. According to Kaplan, the belief in animal spirit companions is exclusively indigenous. This is certain for some groups and communities, but for others, such as the Mixes, Chinantecos, Triquis, or Tacuates, those who can control their nahual or alterego are protectors of the people, natural resources and culture of the community, highly revered, but also feared.[3]
The nagual was popularized in shamanism books by author Carlos Castaneda.
Practice
The practice of Nagualism was often accompanied by use of
See also
- Cat People (1982 film)
- Familiar
- Huay Chivo
- Power animal
- Skin-walker
- Totem
- Tutelary spirit
- Wayob
- Werecat
- Werehyena
- Werejaguar
- Werewolf
References
Citations
- ^ a b Nutini & Roberts 1993, p. 43.
- ^ a b c Stratmeyer & Stratmeyer 1977.
- ^ a b Kaplan 1956.
- ^ "Nahualismo y tonalismo". Arqueología Mexicana (in Spanish). 2018-11-20. Retrieved 2024-04-20.
- ^ "Celebrando la Vida del Abuelo Domingo Choc Che y Exigiendo Justicia por su Asesinato | Cultural Survival". www.culturalsurvival.org. 2020-06-15. Retrieved 2024-04-20.
- ^ Brinton 1894.
- ^ Correa 1955; Correa 1960.
- ^ Frost 2017.
Works cited
- Brinton, Daniel G. (1894). Nagualism: A Study in Native American Folk-lore and History. Philadelphia: MacCalla & Company, Printers. OCLC 465085853.
- Correa, Gustavo (1955). "El espiritu del mal en Guatemala". Nativism and Syncretism. 19. New Orleans: Middle American Research Institute Publications, Tulane University: 37–104.
- Correa, Gustavo (1960) [1955]. El Espíritu del Mal en Guatemala. New Orleans: Middle American Research Institute Publications, Tulane University. ISBN 0-939238-21-7. Reprint.
- Frost, Melissa June (August 10, 2017). Herbs That Madden, Herbs That Cure: A History of Hallucinogenic Plant Use in Colonial Mexico (PDF) (PhD). Charlottesville, VA: University of Virginia. Retrieved March 10, 2022.
- Kaplan, Lucille (October–December 1956). "Tonal and Nagual in Coastal Oaxaca". Journal of American Folklore. 69 (274): 363–368. JSTOR 536346.
- Nutini, Hugo G.; Roberts, John M. (1993). Bloodsucking Witchcraft: An Epistemological Study of Anthropomorphic Supernaturalism in Rural Tlaxcala. Tucson: Arizona University Press. ISBN 0-8165-1197-7.
- Stratmeyer, Dennis; Stratmeyer, Jean (1977). "The Jacaltec Nawal and the Soul Bearer in Concepcion Huista". In Helen L. Neuenschander; Dean E. Arnold (eds.). Cognitive Studies of Southern Mesoamerica. Dallas: Summer Institute of Linguistics, Museum of Anthropology. OCLC 4337155.
Further reading
- Boyd, Carolyn E. (2003). Rock Art of the Lower Pecos. Texas A&M University Press. ISBN 978-1585442591.
- Foster, Charles (2011). Wired For God?: The Biology of Spiritual Experience. Hodder & Stoughton. ISBN 978-1444722055.
- Hoag Mulryan, Lenore (1996). Nagual in the Garden: Fantastic Animals in Mexican Ceramics. Los Angeles: ISBN 978-0-930741-49-5.
- Mancilla, C. (1981). The Nagual Concept and the Collective Unconscious. Sonoma State University.
- Pearson, James L. (2002). Shamanism and the Ancient Mind: A Cognitive Approach to Archaeology. Rowman Altamira. ISBN 978-0759101562.