KCI등재
멕시코 한 농촌의 농업의례와 인식체계의 변화 : 이원성(dualismo) 과"우리들은 문명인"(somos modemos) Dualism and"Somos Modernos" = Agricultural Rituals and Changing Cognitive System in a Mexican Village
저자
김세건 (서울대학교 강사)
발행기관
학술지명
권호사항
발행연도
2000
작성언어
Korean
KDC
309
등재정보
KCI등재
자료형태
학술저널
수록면
117-160(44쪽)
제공처
This study firstly intends to investigate agricultural rituals and their change in a Mexican peasant's society, San Andr s de la Cal, Tepoztla′n, Morelos, Mexico. Secondly, it focuses on the relationships between climate, cycle of maize production and cognitive system of peasants. It attempts to examine how agricultural rituals have been modified in the process of rural modernization. Peasants have systematized the nature and the world into their cognitive realm of various meanings and symbols throughout the history, which reflect conditions of politics, economy and culture. In Mexican peasant's societies myths, discourses, symbols, rituals, religion and vision of the cosmos have been closely associated with maize production, and have changed in relation to it for a long time. In San Andr s de la Cal, time is expressed by an agricultural calendar based on the cycle of maize production, which guides daily lives of peasants: for example, Day of the Cross (May 3), peregrination to Ixcatepec, sacrifice offered to caves for rain (the third Friday of May), benediction of seed (May 15), benediction of sowing, termination of work, Day of perico′n's cross and elote, Day of Water (October 18), and Day of the Dead (from October 28 to November 2).
The division of dry and rainy seasons influences not only on maize production but also on agricultural rituals. The division represents two opposite beings which circularly control the world, that is, the cold and moist being of the rainy season and the hot and dry being of the dry season. The dry season is finished with the Day of the Cross, while the rainy season is converted to the dry season on the Day of the Dead freezing a cold being. The circulation of the two beings is reflected on the cycle of maize production, which is divided into the active period comprised of preparation for production, sowing seed, turning over the soil and weeding, and the rest period comprised of harvest and storage. The cycle of harvest, sowing seed and revival of maize is a metaphor of the nature's death and resurrection. The life of maize and every being including human beings, is a result of harmony of the two opposite existences.
Traditional cognitive system of the village has experienced a change with the introduction of the Christianity. In the colonial period Mesoamerican and Cathoric traditions, which seemed to be incompatible with each other, were incorporated into a new cognitive system, now called "tradition". We must recognize that the union of the two trends has inclined toward Catholicism. The traditional cognitive system is a result of historical processes and is consistently destroyed, transformed, conserved and reproduced. The traditional system is gradually losing sociocultural power and will be substituted by the modern cognitive system based on the dichotomy between the nature and human beings, profit-maximization and economic rationalism. Ultimately modern cognitive system produced by the outside world will homogenize everybody in the society.
Rural modernization, which has been rapidly advanced since the beginning of 1940's, has changed the systems of agricultural production and cognition of peasants. In San Andr s de la Cal commercial cultivation of tomato, which was prospered from 1960's to the end of 1980's and recent introduction of hybrid seeds of maize based on a modern technology have created the concept of 'zero labor', and will transform traditional cognitive system rooted in the relationships between the nature, maize production and agricultural rituals. As their daily lives become under the influences of industrialization and modernization, peasants prefer being modern persons identifying themselves as a symbol of progress to being traditional ones. Modernism and traditionalism are dichotomized, and tradition becomes an object, which can be ignored and must be overcome. Relationships with the outside world, particularly transformed by commercial production and market, have more importance to peasants' lives than various and complex relationships which they used to have with the nature and their village. Peasants produce rituals without myths, as modernization processes ignore diverse interactions with the nature and the cultural system which peasants have maintained for a long time. Rituals present narcism without uniting a society. Consequently Mexican peasants have gradually lost their subjectivity and space in which they used to make their own decisions on their lives and future. They simply become consumers of the products and culture that they don't know where, how and who produces and creates. It is possible that peasants in San Andr s de la Cal can be modern persons who control the nature. But at the very moment when they become a dominator of the nature, they will apprehend that human beings are divided and dominate one another.
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