In the Andean world there are multiplicities of cultural traditions embodied in various forms and practices, despite the various forms of cultural homogenization, and constant persecution by State institutions, cultural traditions, beliefs and customs did not disappear in their entirety, since the cultures knew how to hermetically and carefully conserve the public good, using it permanently in a clandestine way, which helped to generate the transmission of knowledge from generation to generation through orality as a bonding and linking strategy of learning, allowing to maintain up to the present; This is the case of the various ritual activities carried out by indigenous cultures during death, for which it is supported by the use of primary and secondary sources; demonstrate that the ritualities of death in those cultures are not limited only to interpretation from a philosophical current and in an individualized way. To understand the lengthening of life in the spiritual world is to guarantee the prolongation of its existence from this new approach to the integral theory; and there should be no gap and incoherence in the application of the moral rule and the dialectic established within each culture, during the ritual time of the death or death of the family member, their home constitutes social space and symbolic space. In addition, the social conglomerate begins to live and share the spiritual world from the real world. Some people do not come to possess this knowledge of holistic life, because they have not lived that reality. However, it is important to venture into and go beyond this spiritual dynamic towards relational coexistence and merge interculturality.
Key words: Orality, culture, dialectic, lavatory, and rituality.
|
