Magia y ritos

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  • Publicado : 19 de mayo de 2011
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PROYECTO AULA:
“DEL MEXICO PREHISPÁNICO AL FACEBOOK: MAGIA Y RITOS”

México DF. A 18 de mayo del 2011

ÍNDICE
INTRODUCCION……………………………… …………………………………………………………………pág. 3
JUSTIFICACION………………………………………………………. ………………………………………………….Pág.4
MAGIA Y RITUALES DEL ESTADO DE PUEBLA……………………………………..Pág.5
RITUAL DE QUETZALCOATL………………………………………………...Pág.5

FIESTA DEL SANTO ENTIERRO Y FERIA DE LAS FLORESHUAUCHINANGO…………………………………………………………………………….……. Pág. 5
DÍA DE MUERTOS Y ALTARES DE HUAQUECHULA……….……………………Pág.6
MAGIA Y RITUALES DEL ESTADO DE OAXACA……………………………………………………………………..…Pág.8
AMULETOS ……………………………………………………………………Pág.10
MAGIA Y RITUALES DEL ESTADO DE CHIAPAS……………………. Pág,11
Lacandones………………………………………………………………….…PAG.11
Tzotziles………………………………………………………………………….PAG.12
* Miles de velasencendidas
* Los “cinco días felices”
TOJOLABALES…………………………………………………………………PAG.14
CHOLES…………………………………………………………………………PAG.15
ZOQUES…………………………………………………………………………PAG.16

MAGIA Y RITUALES DEL ESTADO DE JALISCO:………………………………………………………………………………………………………...…….Pág.17

MAGIA NEGRA…………………………………………………………………………………………………….Pág.17
MAGIA BLANCA………………………………………………………………………………………………..…Pág.21
MAGIA Y RITUALESDEL ESTADO DE VERACRUZ……………………………………………………………………...Pág.23
MAGIA ………………………………………………………………………………Pág.23
INTRODUCCION
In our country exist differents traditions and customs all around states for example "dia de muertos"...
Beliefs, rituals and precepts of moral character, closely related as aspects of one reality, are at the heart of all religion. Beliefs belong to the realm of thought and in manycultures in terms of them have developed its own worldview. Rituals, worship, petition, sacrifices and offerings to the divine beings, "are actions that are performed at certain times and places. The precepts or commandments are directed to establish a moral order and also to regulate the ritual acts.

They are also the subject of speculation of priests and scholars, ultimately responsible forits transmission and community education. The rituals, but also bear structures and systems to be learned and addressed, beyond the purely conceptual and are manifestations of religiosity. The most intimate of these statements may be identified through personal acts of prayer, sacrifice and worship at home or elsewhere, including schools and temples. Generally devoid of solemnity such acts, manyof them are produced according to certain standards and at certain times. An example can be argued that prayers and offerings within the family are getting up, taking food and at bedtime.
In contrast to such practices, religious manifestations often assume a public and solemn. Then integrated the sacred rituals, times and locations always certain and in compliance with the requirements, are heldwith the participation of many. Community status in certain contexts can range from the extended family "in rituals such as the imposition of the name of the newborn, marriage, the consecration of the house, the funeral-up much of the village preceded by the priesthood and other government dignitaries.
This occurs in the festivals celebrated in the liturgy which, in accordance with certainrequirements, corresponds to different times as a function of calendrical computations.
In light of this you will understand better why, when studying the rituals of a religion, should be addressed to the location of these in time, always accompanied by a spatial coordinate.

JUSTIFICACION

Las formas más íntimas de esas manifestaciones pueden identificarse en los actos personales de oración,sacrificio y adoración practicados en el hogar o en otros lugares, incluyendo las escuelas y los templos. Desprovistos en general tales actos de solemnidad, muchos de ellos se producen de acuerdo con ciertas normas y en determinados momentos. Como ejemplo pueden aducirse las oraciones y ofrecimientos que en el seno de la familia se hacen al levantarse, al tomar los alimentos y al acostarse.
A...
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