Pensamiento analógico mítico en la interpretación del arte prehispánico de interés para la arqueomedicina y la paleopatología / Analogical mythical thought in the interpretation of pre-Hispanic art of interest to archaeological medicine and palaeopathology

RESUMEN

Se interpretan a la luz de los pensamientos analítico-científicos y analógico-míticos 32 cerámicas prehispánicas, de las cuales 26 son colomboecuatorianas (22 Tumaco-La Tolita, 2 Piartal y 2 Capulí), 2 ecuatorianas (Guangala y Jama-Coaque) y 4 colombianas (Sinú, Momil, Malagana y Ylama), además de 4 objetos de piedra, 2 de jadeíta y 2 de mármol de las culturas Capulí y/o Piartal, uno metálico y 2 huesos (Capulí y/o Piartal y Tayrona), todos de la colección del autor, de interés para la arqueomedicina y la paleopatología. Sobre esa mirada compleja se hacen diagnósticos médicos, interpretaciones simbólicas y se delinean algunos aspectos del pensamiento indígena elaborados sobre la observación del dimorfismo sexual, como la relación izquierdo-femenina, derecho-masculina, blanco-hombre, ocre-mujer y otras. El autor se apoyó para las interpretaciones simbólicas en sus trabajos previos y en las opiniones de un mamo arhuaco de la Sierra Nevada de Santa Marta y una chamán siona de la cuenca amazónica ecuatoriana.

ABSTRACT

Analytical-scientific thought and analogical-mythical thought were used to examine 32 pre-Hispanic ceramics, of which 26 were Colombo-Ecuadorian (22 created by the Tumaco-La Tolita culture, 2 by the Piartal, and 2 by the Capulí culture), as well as 2 Ecuadorian (by the Guangala and Jama-Coaque cultures), and 4 Colombian (by the Sinú, Momil, Malagana and Ylama cultures). Four stone objects were also examined, 2 made in jadeite and 2 in marble by the Capulí and/or Piartal cultures, along with one metallic and 2 bone objects (by the Capulí and/or Piartal and Tayrona cultures). They were all from the collection of the author, and of interest for archaeological medicine and palaeopathology. Medical diagnoses and symbolic interpretations were made, based on this complex approach, and some aspects of indigenous thought were outlined by observing sexual dimorphism, with the left side representing the feminine and the right side the masculine, white related to men, ochre to women, and other meanings. The author supports his symbolic interpretations based on his previous works, and on the perceptions of a Sierra Nevada of Santa Marta Arhuaco spiritual leader, and of a female shaman from the Amazon basin of Ecuador.