The ngen
The creator gods (Futa-chachai and Nuke-papai) a ngen allocated to each of the entities of the newly created nature. And each ngen is a "master spirit of an element of nature", which assumes the tuition on their welfare and continuity. The ngen reside not only the previous native forest but outside it, along with various components of its flora and fauna associated with the hunting-gathering, its plants and animals. Therefore, your mission is to nurture and preserve life, welfare and continuity of the wild in charge in the contexts of their ecological niches. Alongside
ngen generated the beginnings of a native ethnoecology. They contribute the balance of the environment, exercising control over the exploitation of natural resources, predation and pollution. For these purposes, ngen make beneficial use of the powers assigned to them by the gods from the time of the creation of the Mapuche world. Therefore, they support the friendly rules of interaction and reciprocity between the Mapuche and nature, applying punishments to those who transgress the code preservationist.
According to the principles shared by men and traditional Mapuche women, they can not be considered owners of the areas of forest and wild nature are usually included in the land of their reduction or surrounding areas. The Mapuche are owned only what they themselves have planted and / or bred, are these fruit trees, vegetables, cereal, pets, etc .-. Consequently, wild forest with all its flora and fauna do not belong to men but to the creator gods. And the latter have been delivered to the ngen-in his capacity as guardian spirits, the care and protection of wild nature.
Therefore, the spiritual power appears ngen land embodied in various entities anthropomorphic, zoomorphic or phytomorphic. Among the main, are the following:
1 .- the ngen-mapu , the spirit of the land owner
2 .- the ngen-winkul spirit owner of the mountain or volcano, distinguished by size the ngen-fütawinkul (spirit owner of the big hill or volcano) and the ngen-pichi-winkul (spirit owner of the small mountain or hill)
3 .- the ngen-ko, owner of the water spirit, distinguishing ngen-Trayenko specifically, master spirit of spring water and ngen-Lafkir, master spirit of the lake or sea;
4 .- the ngen-Mawida , master spirit of the native forest, differing according to the species of trees it contains. So we have: (4 a) ngenfoyentu spirit of cinnamon forest owner, (4 b) the ngen-pitrantu spirit pitras forest owner, (4c) the ngen-walle, master spirit of the oak forest, and ( 4d) the ngen-pewen spirit Araucaria forest owner, which gives plenty of pine nuts;
5 .- the ngen-Kurra , master spirit of the stone powerful, distinguished by size: (5 a) the ngen-futa-Kurra (spirit master of the big rock) and (5b) the ngen-pichi-Kurra (spirit master of the small stone) . There are also
-within native forests spirits bound to the flora and fauna, such as:
-within native forests spirits bound to the flora and fauna, such as:
6 .- the ngen-kulliñ spirits wild animal owners
the 7 .- ngen-unite me, spirit owners of wild birds
8 .- the ngen-republic , drover spirit owners of the road charted by the footprints of wild animals
9 .- the ngen-Lawen , spirits of medicinal herbs
Finally, you need to add some spirits linked to environmental and atmospheric phenomena, or generated by them, such as:
Finally, you need to add some spirits linked to environmental and atmospheric phenomena, or generated by them, such as:
10 .- the ngen-Kütral , owner of the fire spirit
the ngen-kürëf , master spirit of winds
Belief in ngen ethnoecology generates native code based on a shared preservation and transmitted orally. In performing their role and fulfill their destiny as stewards of wild nature, the ngen guard the ecological balance. They are also part of a consensual belief system that validates and legitimizes the traditional principles of respectful and reciprocal interaction between humans and nature.
consensus is therefore that those who transgress the rules preservationists receive severe punishments applied by the ngen. The belief in the authority, powers and functions of these spirits thus contributes to maintaining a balance environment within the native forest, as well as to control over-exploitation, predation or pollution of natural resources. Several oral histories
Mapuche realize that-according to very strict old rules-the ngen have banned human settlements within the forests. For the Mapuche newcomers seeking permission to settle in these areas, the land allocated to them ngen peripherals. It is thus favored the preservation of wildlife and environment of indigenous respectful coexistence with the environment, wildlife, flora and fauna and its original.
Belief in ngen has affected the joint process and conditions that influence the attitudes of the Mapuche traditional preservationists about the natural environment. This articulation is seen in: 1 .-
respectful interaction with the environment and wildlife
2 .- the choice of places of settlement out of native forest
3 .- balance friendly building 4 .-
environmental the compliance preservationists
5 .- the complexity of the religious experiences associated with wildlife habitat
8 .- the development of traditional rites, such as nguillatum into the forest- native.
We believe that when some god-wenu Mapuche mapu low to the ground, his favorite place is the ancient native forest planted by his hand during the original creation. To God likes it cool. A witness tells the deep emotion felt by a Mapuche believer who enters his domain. It is a mystical experience that is nearer to their gods. In the forest feels strongly the divine presence: the god who has fallen and there. The Mapuche feel then that the earth moves and turns with their feet. Is centering around the forest. The effects of the divine presence in an environment saturated with supernatural powers. As the ancient virgin forest is the cathedral church of many Mapuche believers.
Belief in ngen ethnoecology generates native code based on a shared preservation and transmitted orally. In performing their role and fulfill their destiny as stewards of wild nature, the ngen guard the ecological balance. They are also part of a consensual belief system that validates and legitimizes the traditional principles of respectful and reciprocal interaction between humans and nature.
consensus is therefore that those who transgress the rules preservationists receive severe punishments applied by the ngen. The belief in the authority, powers and functions of these spirits thus contributes to maintaining a balance environment within the native forest, as well as to control over-exploitation, predation or pollution of natural resources. Several oral histories
Mapuche realize that-according to very strict old rules-the ngen have banned human settlements within the forests. For the Mapuche newcomers seeking permission to settle in these areas, the land allocated to them ngen peripherals. It is thus favored the preservation of wildlife and environment of indigenous respectful coexistence with the environment, wildlife, flora and fauna and its original.
Belief in ngen has affected the joint process and conditions that influence the attitudes of the Mapuche traditional preservationists about the natural environment. This articulation is seen in: 1 .-
respectful interaction with the environment and wildlife
2 .- the choice of places of settlement out of native forest
3 .- balance friendly building 4 .-
environmental the compliance preservationists
5 .- the complexity of the religious experiences associated with wildlife habitat
8 .- the development of traditional rites, such as nguillatum into the forest- native.
We believe that when some god-wenu Mapuche mapu low to the ground, his favorite place is the ancient native forest planted by his hand during the original creation. To God likes it cool. A witness tells the deep emotion felt by a Mapuche believer who enters his domain. It is a mystical experience that is nearer to their gods. In the forest feels strongly the divine presence: the god who has fallen and there. The Mapuche feel then that the earth moves and turns with their feet. Is centering around the forest. The effects of the divine presence in an environment saturated with supernatural powers. As the ancient virgin forest is the cathedral church of many Mapuche believers.
Extract
work of Maria Ester Grebe in Chile Journal of Anthropology
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