Teoría e Interpretación en la Arqueología de la Muerte
- Javier Rodríguez-Corral 1
- Eduardo Ferrer Albelda 2
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1
Universidade de Santiago de Compostela
info
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2
Universidad de Sevilla
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ISSN: 1133-4525, 2255-3924
Year of publication: 2018
Issue: 27
Pages: 89-123
Type: Article
More publications in: SPAL: Revista de prehistoria y arqueología de la Universidad de Sevilla
Abstract
La arqueología de la muerte y la identidad es clave para comprender las sociedades pretéritas. A través de los restos de rituales funerarios, los arqueólogos estudian no solo las actitudes y sentimientos que los individuos en el pasado desarrollaron en relación a la muerte y el Más Allá, sino también su cultura, sistema social y visión del mundo. Este artículo proporciona una visión y síntesis de uno de los campos de estudio más relevantes en la investigación, centrándose especialmente en las cuestiones teóricas que han alentado las diferentes aproximaciones al tema a lo largo del tiempo.
Funding information
La conceptualización antropológica de la muerte, inspirada en gran medida por presupuestos psicologi-cistas, estableció premisas generales sobre las actitu-des hacia el mundo de ultratumba. Tylor (1871), en sus consideraciones sobre el animismo, sostuvo que los in-dividuos proyectaban, en el contexto de la muerte, la dicotomía cuerpo-alma percibida en los sueños. Esta dicotomía, según Frazer (1886), explicaría el miedo que, en muchas sociedades, los vivos tienen a los muer-tos y a sus fantasmas. Desde sus inicios, por tanto, la Antropología mantuvo en su discurso las ideas del miedo universal a los muertos (Freud 1967 [1913]: 73-101; Wundt 1911; Becker 1973) y de la negación común de la muerte a través de la creencia en la in-mortalidad (Malinowski 1925; Lifton y Olson 1974). Estas dos creencias derivaron, antropológicamente, en una actitud ambivalente de los vivos con los fallecidos, y determinaron la idea misma de la muerte. Para estos autores, la muerte no es un simple acontecimiento bio-lógico sino una transición ritualizada, un proceso en el que tienen lugar la transformación del cuerpo y el alma del difunto, y de su relación con los vivos (Hertz 1960). A través de rituales de separación, de tránsito liminar y de incorporación a una nueva identidad, el muerto pasa a formar parte de una comunidad post mortem (Van Gennep 2008 [1909]).Funders
- Hertz Foundation United States
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