The Ritual Process: Structure and Anti-Structure

«T h e growth of religious ideas is environed with such intrinsic difficulties that it may never receive a perfectly satisfactory exposition.» — Turner abre el capítulo primero citando *Ancient Society* (1877): son palabras de Lewis Henry Morgan, para quien la dificultad de las ideas religiosas es intrínseca y quizá nunca admita exposición satisfactoria.

«Religion deals so largely with the imaginative and emotional nature, and consequently with such uncertain elements of knowledge, that all primitive religions are grotesque and to some extent unintelligible» — Sigue la cita de Morgan, que deriva de la materia —lo imaginativo, lo emocional, lo incierto— la conclusión de que toda religión primitiva es grotesca y en parte ininteligible. Es la sentencia contra la que Turner arma el resto del capítulo.

«Man's "imaginative" and "emotional" life is always and everywhere rich and complex.» — Contra la premisa de Morgan, Turner sostiene que la vida imaginativa y emocional del hombre es rica y compleja siempre y en todas partes: lo que Morgan tomaba por elemento incierto es, para Turner, materia densa.

«Nor is it entirely accurate to speak of the " structure of a mind different from our own.» — Turner objeta también la fórmula de una mente ajena estructuralmente distinta; el tramo se corta donde el OCR deja abiertas las comillas.

«Freud has found in the fantasies of neurotics, in the ambiguities of dream imagery, in wit and punning, and in the enigmatic utterances of psychotics clues to the structure of the normal psyche.» — Turner expone lo hallado por Freud —en fantasías de neuróticos, ambigüedades del sueño, chiste y retruécano, dichos de psicóticos— como pistas de la estructura de la psique normal, y lo usa como precedente de que lo aparentemente grotesco informa sobre lo corriente.

«Levi-Strauss, in his studies of the myths and rituals of preliterate societies, has detected, so he asseverates, in their underlying intellectual structure similar properties to those found in the systems of certain modern philosophers.» — Turner expone el hallazgo que Lévi-Strauss dice haber hecho, y marca la distancia con la cláusula *so he asseverates*: la estructura intelectual de mitos y ritos de sociedades sin escritura tendría propiedades semejantes a las de ciertos sistemas filosóficos modernos.

«but none of them has_denied the extreme importance of religious beliefs and practices, for both the maintenance and radical transformation^ human social and psychical structures.» — Turner enuncia lo que ningún estudioso de la religión niega: que las creencias y prácticas religiosas importan de modo extremo tanto para el mantenimiento como para la transformación radical de las estructuras sociales y psíquicas. El OCR deja *has_denied* y un circunflejo por *of*.

«The reader will perhaps be relieved to hear that I have no intention of entering the theological lists but will endeavor, as far as possible, to confine myself to an empirical investigation of aspects of religion» — Turner acota el alcance del libro: no entra en la liza teológica y se ciñe, hasta donde puede, a la investigación empírica de aspectos de la religión.

«Let us begin with a close look at some ritual performed by the people among whom I did two and a half years' field work, the Ndembu of northwestern Zambia.» — El punto de partida que declara es el trabajo de campo propio: dos años y medio entre los ndembu del noroeste de Zambia.

«The Ndembu belong to a great congeries of West and Central African cultures, which conjoin with considerable skill in wood-carving and the plastic arts an elaborate development of ritual symbolism.» — Turner sitúa a los ndembu en un conjunto de culturas de África occidental y central que juntan destreza en la talla y las artes plásticas con un simbolismo ritual elaborado.

«Many of these peoples have complex initiation rites with long periods of seclusion in the bush for the training of novices in esoteric lore, often associated with the presence of masked dancers, who portray ancestral spirits or deities.» — Señala en esas culturas ritos de iniciación complejos, con largas reclusiones en el monte para instruir a los novicios en saber esotérico y con danzantes enmascarados que figuran a los espíritus ancestrales o a las deidades.

«Eventually, I was forced to recognize that if I wanted to know what even a segment of Ndembu culture was really about, I would have to overcome my preiudice_agajnst ritual and start to investi» — Turner narra la conversión de método que dio origen al libro: para entender siquiera un segmento de la cultura ndembu tuvo que vencer su propio prejuicio contra el ritual y empezar a investigarlo. El OCR corrompe *prejudice against* y el tramo se corta al pie de la plana (sigue *gate it in depth*).

«But it is one thing to observe people_performing the stylized gestures an?singing the cn^iFsongT of ritualjperformances and quite anoAeijQxeaclLan adequate understanding of what the movements and words mean to them.» — Turner distingue observar de entender: ver los gestos estilizados y oír los cantos crípticos no da acceso a lo que movimientos y palabras significan para quienes los ejecutan. El OCR de esta plana viene arrasado por los subrayados del ejemplar; lectura propuesta: *people performing the stylized gestures and singing the cryptic songs of ritual performances and quite another to reach an adequate understanding*.

«My next move was to set up a series of interviews with an exceptionally capable chief, entitled Ikdenge^who had a soundknowledge» — Turner declara el paso siguiente de su método: una serie de entrevistas con un jefe al que el troceo llama *Ikdenge* (grafía tal cual; el OCR pega *soundknowledge* y mete un circunflejo por *who*), de quien dice que tenía conocimiento sólido.

«Chief Ikelenge at once grasped what I wanted and gave me an inventory of the names of the principal Ndembu rituals, with brief accounts of the main features of each.» — Turner cuenta que el jefe —la plana anterior imprime *Ikdenge* y esta *Ikelenge*: las dos grafías se dan tal cual— entendió de inmediato el pedido y le dio un inventario de los rituales ndembu principales con una reseña de cada uno.

«It was not long before Chief Ikelenge invited me to attend a performance of a ritual belonging to the gun-hunters' cult, Wuyang'a.» — La entrada al campo ritual llegó por invitación: una ejecución del culto de los cazadores de escopeta, Wuyang'a.

«The accumulation of symbols indicative at once of hunting power and virility gave me an insight as well into several features of Ndembu social organization, notably the stress on the importance of contemporaneous links between male kin in a matrilineal society whose structural continuity was through women.» — Turner sostiene que el cúmulo de símbolos de poder de caza y virilidad le abrió a la vez rasgos de la organización social: el peso de los lazos contemporáneos entre parientes varones en una sociedad matrilineal cuya continuidad estructural pasa por las mujeres.

«There were limits, however, to the assistance Chief Ikelenge was able to offer me.» — Turner consigna el límite del informante privilegiado.

«Moreover, my own research was rapidly becoming a microsociological investigation of the ongoing process of village life.» — Declara el giro de su investigación hacia la microsociología del proceso de la vida de aldea.

«Since many of the Ndembu cult rituals are performed for the sick, and since European medicines are regarded as having mystical efficacy of the same kind as their own though greater in potency, the curative specialists came to regard us as colleagues and to welcome our attendance at their performances.» — Turner explica el acceso por una equivalencia que hacen los propios ndembu: si la medicina europea tiene eficacia mística de la misma clase que la suya y más potente, quien la trae es colega de los especialistas curativos.

«We copied his example, and this may have been one reason why we were allowed to attend the esoteric phases of several rites and obtain what cross-checking suggested were reasonably reliable interpretations of many of the symbols employed in them.» — Turner atribuye a esa conducta —imitada de un predecesor— el haber sido admitido en las fases esotéricas de varios ritos y haber obtenido interpretaciones de sus símbolos que el cotejo cruzado daba por razonablemente fiables.

«By "reliable" I mean, of course, that the interpretations were, on the whole, mutually consistent.» — Y acota de inmediato qué quiere decir con fiable: que las interpretaciones eran, en conjunto, consistentes entre sí.

«In all this time, we never asked for a ritual to be performed solely for our anthropological benefit; we held no brief for such artificial ^play-acting.» — Turner declara una regla de método: jamás pidió que se ejecutara un ritual para beneficio antropológico, y rechaza esa representación artificial. El OCR mete un circunflejo antes de *play-acting*.

«One of our major difficulties was frequently in deciding on a given day which of two or more performances to attend.» — La dificultad que declara no es la escasez sino la abundancia: elegir, en un mismo día, entre dos o más ejecuciones.

«I have written elsewhere at some length on the social dynamics of ritual performances and do not intend to give them more than passing mention in these lectures.» — Turner acota lo que estas conferencias no cubren: la dinámica social de las ejecuciones rituales, tratada por él en otros libros.

«Here I merely indicate that among the Ndembu there is a close connection between social conflict and ritual at the levels of village and " vicinage (a term I use for discrete clusters of villages), and that a multiplicity of conflict situations is correlated with a high'frequency of ritual performance.» — Enuncia la correlación que deja fuera de estas conferencias: entre los ndembu, a más situaciones de conflicto en la aldea y en la *vicinage* —término que declara suyo para racimos discretos de aldeas—, mayor frecuencia ritual.

«My main aim in this chapter is to explore the semantics of ritual symbols in Isoma, a ritual of the Ndembu, and to construct from the observational and exegetical data a model of the semantic structure of this symbolism.» — Turner declara el objetivo del capítulo primero: explorar la semántica de los símbolos del Isoma y construir, con lo observado y lo exegético, un modelo de la estructura semántica de ese simbolismo.

«I must crave the reader's indulgence for the fact that I shall have to mention a number of Ndembu vernacular terms, for an important part of the Ndembu explanation of symbols rests upon folk etymologizing.» — Turner justifica el uso de términos vernáculos: buena parte de la explicación ndembu de sus símbolos descansa en etimología popular.

«Scholars have shown that in other Bantu societies this is often a process of fictitious etymologizing, dependent on similarity of sound rather than upon derivation from a common source.» — Turner recoge lo mostrado por otros estudiosos sobre sociedades bantúes: la etimología popular suele ser ficticia y apoyarse en la semejanza de sonido, no en un origen común.

«Nevertheless, for the people themselves it constitutes part of the "explanation" of a ritual symbol; and we are here trying to discover " the Ndembu inside view," how the Ndembu themselves felt and thought about their own ritual.» — Y opone a esa objeción el criterio del libro: falsa o no como filología, la etimología popular es parte de la explicación para quien la usa, y lo que se busca es la vista desde dentro.

«The Isoma (or Tubwiza) ritual belongs to a class (muckidi) of rituals, recognized as such by Ndembu, known as "women's rituals" or "rituals of procreation," which itself is a subclass of "rituals of the ancestral spirits or' shades' "—a term I borrow from Monica Wilson.» — Turner clasifica el Isoma según la taxonomía ndembu —rituales de mujeres o de procreación, subclase de los rituales de las sombras ancestrales— y declara tomado de Monica Wilson el término *shades*. El OCR imprime *muckidi* por *mucidi*.

«The Ndembu word for "ritual" is chidika, which also means " a special engagement" or an "obligation." This is connected with the idea that one is under an obligation to venerate the ancestral shades, for, as Ndembu say, "are they not the ones who have begotten or borne y o u ?» — Turner deriva de la palabra ndembu para ritual, *chidika*, el sentido de compromiso y obligación, y cita la razón que dan los ndembu: son los que te engendraron o te parieron.

«Either for his own default or as representative of a group of kin, a person is believed to have been "caught," as Ndembu say, by a shade and afflicted with a misfortune thought to be appropriate to his sex or social role.» — Según Turner, los ndembu tienen que a una persona la *atrapa* una sombra —por falta propia o como representante de un grupo de parientes— y la aflige con la desgracia que corresponde a su sexo o a su papel social.

«But a woman who is either quarrelsome herself or a member of a group riven with quarrels, and who has simultaneously "forgotten her [deceased mother or mother's mother or some other senior deceased matrilineal kinswoman's] shade in her liver [or, as we would say, 'heart']," is in peril of having her procreative power (lusemu) "tied u p " (ku-kasila) by the offended shade.» — Turner expone la etiología ndembu de la infertilidad: la mujer pendenciera, o de un grupo partido por pleitos, que además ha olvidado en el hígado a la sombra de su madre o su abuela materna, corre el riesgo de que esa sombra le ate el poder procreador.

«There is no rule, as there is, for example, among the matrilineal Trobriand Islanders, that the sons of women living in this form of marriage should go to reside in the villages of their mothers' brothers and other matrikin on reaching adolescence.» — Turner marca la diferencia con los trobriandeses matrilineales: entre los ndembu no hay regla que mande a los hijos a la aldea del hermano de la madre en la adolescencia.

«Since there is also a close bond between a woman and her children, this usually means that after a short or long period a woman will follow her children to her village of matrilineal affiliation.» — De ese vacío de regla y del lazo con los hijos deriva, dice, que la mujer acabe siguiéndolos a su aldea de afiliación matrilineal.

«But, while a woman is residing with her husband with her young children, and thus fulfilling the valid norm that a woman should please him, she is not fulfilling an equally valid norm that she should contribute children to the contemporaneous membership of her matrilineal village.» — Turner enuncia la contradicción normativa que el Isoma trata: cumplir con el marido y cumplir con la aldea matrilineal son dos normas igual de válidas y no se pueden cumplir a la vez.

«My figures on Ndembu divorce indicate that the tribal ratios are the highest among all the matrilineal societies in Central Africa for which reliable quantitative data exist—and all have high divorce rates.» — Turner aporta su propio recuento: la tasa de divorcio ndembu es la más alta de las sociedades matrilineales de África central con datos cuantitativos fiables, todas ellas de tasa alta.

«Since women return to their matrikin on divorce—and a fortiori to their children resident among those kin—in a very real sense village continuity, through women, depends upon marital discontinuity.» — De ahí la fórmula que cierra el argumento: como la divorciada vuelve con sus parientes maternos, la continuidad de la aldea por vía de mujeres depende de la discontinuidad del matrimonio.

«They have been caught, so Ndembu regularly say, because they have "forgotten" those shades who are not only their direct ascendants but also the immediate progenetrices of their matrikin—who form the core membership of villages different from those of their husbands.» — Turner subraya que el olvido que los ndembu castigan no es sentimental sino estructural: las sombras olvidadas son a la vez ascendientes directas y progenitoras del grupo matrilineal, cuyo núcleo vive en otra aldea que el marido.

«The curative rites, including Isoma, have as one social function that of "causing them to remember" these shades, who are structural nodes of a locally residing matrilineage.» — De ahí la función social que Turner asigna a los ritos curativos: hacer recordar a esas sombras, que son nodos estructurales del linaje materno residente.

«Once a woman remembers the afflicting shade, and thus her primary allegiance to matrikin, the interdiction on her fertility will cease; she can go on living with her husband but with a sharpened awareness of where her and her children's ultimate loyalties lie.» — El desenlace que consigna no separa a la pareja: levantada la interdicción, la mujer sigue con el marido, pero con la lealtad última reordenada hacia sus parientes maternos.

«In each a woman suffers from gynecological disorders; then either her husband or a matrikinsman seeks out a diviner, who denominates the precise mode of affliction in which the shade, as Ndembu say, has "come out of the grave to catch her."» — Turner describe la secuencia común de estos ritos: trastorno ginecológico, consulta al adivino y denominación del modo preciso en que la sombra salió de la tumba a atraparla.

«These are either women who have undergone exposure to the same kind of ritual and have thus gained entry into the curative cult, or men closely linked by matrilineal kinship or affinity to a previous patient.» — Los oficiantes, según Turner, se reclutan por haber pasado por lo mismo o por parentesco con quien pasó: la pericia viene de la aflicción compartida.

«Cult membership thus transects village and lineage membership and brings into temporary operation what may be termed " a community of suffering"—or, rather, of "former sufferers " from the same type of affliction as now besets the candidate patient.» — Turner nombra *community of suffering* al agrupamiento que el culto produce y lo enmienda en el acto: son antiguos afligidos, y su membresía atraviesa las líneas de aldea y de linaje. Es el primer boceto en el libro de un vínculo que no pasa por la estructura.

«But the Ndembu have a paucity of myths and cosmological or cosmogonic narratives.» — Turner consigna una escasez que decide su método: los ndembu tienen pocos mitos y pocos relatos cosmológicos o cosmogónicos, de modo que la exégesis debe apoyarse en otra cosa.

«These I shall call "symbols," and for the moment I shall eschew involvement in the long debate on the difference be» — Turner fija el término con que trabajará y declara que se abstiene, por ahora, del largo debate sobre la diferencia entre símbolo y signo; el tramo se corta al pie de la plana.

«In an Ndembu ritual context, almost every article used, every gesture employed, every song or prayer, every unit of space and time, by convention stands for something other than itself.» — La tesis semántica del capítulo: en contexto ritual ndembu casi todo objeto, gesto, canto, plegaria y unidad de espacio y tiempo está, por convención, por otra cosa que sí mismo.

«The Ndembu are aware of the expressive or symbolic function of ritual elements.» — Turner señala que esa función no es una lectura del analista: los ndembu la reconocen.

«Its etymon is ku-jikijila, " to blaze a trail"—by slashing a mark on a tree with an ax or breaking one of its branches.» — Turner deriva el término ndembu de símbolo, *chijikijilu*, del verbo que designa marcar un rumbo hachando un árbol o quebrándole una rama.

«Chijikijilu also means a "beacon," a conspicuous feature of the landscape, such as an ant hill, which distinguishes one man's gardens or one chief's realm from another's.» — La misma palabra nombra el mojón del paisaje que separa una huerta o un dominio de otro.

«Thus, it has two main significations: (1) as a hunter's blaze it represents an element of connection between known and unknown territory, for it is by a chain of such elements that a hunter finds his way back from the unfamiliar bush to the familiar village;» — De esas dos acepciones Turner saca la primera: la marca del cazador conecta lo conocido con lo desconocido, y es la cadena de marcas la que permite volver del monte a la aldea.

«(2) as both blaze and beacon it conveys the notion of the structured and ordered as against the unstructured and chaotic.» — Y la segunda: marca y mojón llevan dentro la oposición entre lo estructurado y ordenado y lo no estructurado y caótico.

«Its ritual use is already metaphorical: it connects the known world of sensorily perceptible phenomena with the unknown and invisible realm of the shades.» — Turner sostiene que el uso ritual de la palabra ya es metafórico: enlaza el mundo sensible con el reino invisible de las sombras.

«Up to a point it can be explained, and there are principles of explanation available to Ndembu.» — Contra la idea de un símbolo inefable, Turner acota que hasta cierto punto el símbolo se explica y que los ndembu tienen principios para explicarlo.

«It has a name (ijina) and it has an appearance (chimwekeshu), and both of these are utilized as the starting points of exegesis (chakulumbwishu),» — Los dos puntos de partida de la exégesis ndembu que Turner consigna con sus términos: el nombre y la apariencia.

«It is thought to appear in the patient's dreams dressed like one of the masked beings in the boys' circumcision rites (Mukanda).» — Según Turner, la sombra que aflige se presenta en sueños vestida como uno de los enmascarados de los ritos de circuncisión de los muchachos.

«These masked beings, known as makishi (singular ikishi), are believed by women to be shades of ancient ancestors.» — Turner marca a quién atribuye la creencia: son las mujeres quienes tienen a los *makishi* por sombras de ancestros antiguos.

«He carries a hunting bell (mpwambu) used by hunters to keep in touch with one another in the deep bush or to summon their dogs.» — El atributo del enmascarado Mvweng'i que Turner describe: la campana con que los cazadores se comunican en el monte hondo o llaman a sus perros.

«If a woman touches Mvweng'i, it is thought that she will have miscarriages.» — La interdicción que consigna: el contacto de una mujer con esa figura se tiene por causa de abortos.

«T h e unborn child is thought to "slip o u t " before its time has come to be born.» — La representación ndembu del aborto que Turner recoge: el no nacido se desliza fuera antes de tiempo.

«In the second place, ku-somoka means " to leave one's group," perhaps also with the implication of prematurity.» — El segundo sentido del verbo, que Turner enlaza con el primero: dejar el propio grupo, quizá también antes de tiempo.

«This theme seems to be related to the notion of "forgetting" one's matrilineal attachments.» — Turner propone el enlace con reserva —*seems*—: dejar el grupo remite al olvido de los lazos matrilineales.

«One informant told me: " If seven children die one after the other, it is lufwisha.» — El criterio que le da un informante para nombrar *lufwisha*; el tramo se corta donde el OCR deja abiertas las comillas.

«Isoma is thus a manifestation of a shade that causes a woman to bear a dead child or brings death on a series of infants.» — Turner define el Isoma por la aflicción que nombra: la sombra que hace parir muerto o mata a una serie de criaturas.

«The song represents for Ndembu a concentration of masculine power, for nkaka also signifies " a n owner of slaves," and a "chief" owns many slaves.» — Turner explica el canto por la polisemia de *nkaka*, que también nombra al dueño de esclavos, y de ahí la concentración de poder masculino que los ndembu le atribuyen.

«She is behaving like a male killer [i.e. a hunter or homicide], not like a female nourisher» — La lectura que Turner da de la mujer afligida en el idioma del rito: se conduce como matador varón —cazador u homicida— y no como nutricia; el corchete aclaratorio es del propio texto.

«The structural tension between matrilineal descent and virilocal marriage seems to dominate the ritual idiom of Isoma.» — Turner enuncia con reserva —*seems*— la tesis del capítulo: lo que manda en el idioma ritual del Isoma es la tensión entre descendencia matrilineal y residencia virilocal.

«The woman has been scorched by the dangerous fires of male sacredness.» — La fórmula con que Turner traduce la aflicción al lenguaje del rito: la quemó el fuego peligroso de lo sagrado masculino.

«Thus the implicit aims of Isoma include: restoration of the right relation between matriliny and marriage;» — Turner enumera los fines implícitos del rito y abre por el primero: restaurar la relación correcta entre matrilinaje y matrimonio.

«as Ndembu explain it, is to remove the effects of what they call a chisaku.» — La explicación que dan los propios ndembu del rito: quitar los efectos del *chisaku*.

«It is believed that a matrilineal relative of the victim has gone to the source (kasulu) of a stream in the vicinity of the village of her matrikin and there spoken a curse (kumushing'ana) against her.» — Turner consigna la creencia sobre el origen del mal: un pariente matrilineal fue a la fuente del arroyo, junto a la aldea de los parientes maternos, y allí maldijo. El lugar del daño es el mismo donde se hará la cura.

«The chisaku is death, which must not happen to the woman patient; it is sickness (musong'u), which must not come to her; it is suffering (ku-kabakana), and this suffering is from the grudge (chitela) of a witch (muloji).» — La serie con que un informante define el *chisaku* —muerte, enfermedad, sufrimiento— y su causa: el rencor de un brujo.

«It is also significant that the rites are performed, whenever possible, near a village inhabited by the victim's matrilineal kin.» — Turner señala la topografía del rito como dato: se hace, cuando se puede, junto a la aldea de los parientes maternos de la paciente.

«There seems to be some ambiguity in my informants' accounts about the interpretation of the precipitating curse.» — Turner consigna el desacuerdo de sus informantes sobre la maldición desencadenante en vez de armonizarlo.

«The rites are partially to effect a reconciliation between the visible and invisible parties concerned, though they contain episodes of exorcism as well.» — Turner reparte la función del rito entre reconciliación con lo invisible y exorcismo, sin reducir uno al otro.

«He is the one who establishes that the woman has lost a succession of children by miscarriage or death in infancy—misfortunes summarized in the term lufwisha.» — El papel del adivino según Turner: declarar la serie de pérdidas que el término *lufwisha* resume.

«Both these animals stop up their burrows after excavating them.» — El rasgo por el que la rata gigante y el cerdo hormiguero valen como símbolo, según Turner: cavan y luego tapan su madriguera, como la sombra que esconde la fertilidad.

«From my knowledge of other Ndembu rites, I strongly suspect that these are hidden near the river source.» — Turner declara como sospecha lo que no observó, y dice de dónde viene: su conocimiento de otros ritos ndembu.

«What has been undone by the curse has to be done all over again, although not in precisely the same way, for life crises are irreversible.» — La regla que Turner extrae del rito: lo deshecho por la maldición se rehace, pero no igual, porque las crisis vitales no se revierten.

«The patient is like a novice. Just as a puberty novice is "grown" into a woman, according to Ndembu thinking, so the Isoma candidate is to be regrown into a fertile woman.» — Turner equipara la paciente al novicio de iniciación: si a la púber se la hace crecer hasta mujer, a la candidata del Isoma se la vuelve a hacer crecer hasta mujer fértil.

«It is significant that they are supplied by women, notably by women of the patient's matrilineage.» — Turner señala quién provee los objetos del rito: mujeres, y sobre todo las del matrilinaje de la paciente.

«The animal is known as the " witch " (muloji), and the burrow entrance is said to be " h o t " (-tata).» — La nomenclatura del rito: el animal de la madriguera es el brujo y la boca de la madriguera está caliente.

«In most Ndembu rituals there is considerable consistency in the sets of medicines used in different performances of the same kind of ritual, but in the Isoma rites I attended there was wide variation from performance to performance.» — Turner consigna la excepción en vez de promediarla: donde los ritos ndembu suelen repetir el mismo juego de medicinas, los Isoma que presenció variaban mucho de una ejecución a otra.

«Hardness represents the health and strength (wukolu) desired for the patient.» — La lectura ndembu de la madera dura que Turner recoge: representa la salud y la fuerza que se quieren para la paciente.

«The ring is known as chipang'u, a term that is also used for the fence around a chief's dwelling and his medicine hut.» — Turner enlaza el cerco ritual con el cerco del jefe por la palabra que ambos comparten.

«These are collected from different species of trees, each of which has a symbolic value derived from the attributes and purposes of Isoma.» — El criterio de recolección que consigna: cada especie entra por un valor simbólico derivado de los atributos y fines del rito.

«The senior adept cleared the base of the tree of weeds with his ritual hoe, then put the pieces of edible tubers representing the patient's body on the cleared space (mukombela) and spoke as follows:» — La secuencia que Turner observó antes de la plegaria: desbrozar el pie del árbol con la azada ritual y poner allí los tubérculos que figuran el cuerpo de la paciente.

«When this woman was pregnant before, her lips, eyes, palms and the soles of her feet turned yellow [a sign of anemia]. Now she is pregnant again. This time make her strong, so that she may bear a living child, and may it grow strong.» — La plegaria del adepto mayor tal como Turner la transcribe; el corchete con el diagnóstico de anemia es del propio texto.

«Some of these species are used in many different kinds of rituals and in herbalist practice, (where, however, different types of associational linkages are utilized from those employed in ritual, depending more on taste and smell than on natural properties and etymology).» — Turner separa dos lógicas de asociación para las mismas plantas: la herbolaria asocia por gusto y olor, el rito por propiedades naturales y etimología.

«but all share the ritually important property that bark string cannot be taken from them, for this would "tie u p " the fertility of the patient.» — El rasgo común que Turner señala en las especies del rito: de ninguna se saca cuerda de corteza, porque eso ataría la fertilidad de la paciente.

«I cannot refrain, however, from mentioning in more detail a smaller set of Isoma medicines, from another performance, for the native interpretation of these throws light on many of the ritual's underlying ideas.» — Turner justifica el detalle por el rendimiento exegético: la interpretación nativa de ese juego menor de medicinas aclara ideas de fondo del rito.

«In Isoma, its use stresses the connection between these rites and Mukanda, the circumcision rites, while it is also a specific against the infirmity—and in many cases the anemia—of the patient.» — Turner asigna a una misma medicina dos oficios: marcar el enlace del Isoma con los ritos de circuncisión y actuar contra la dolencia, a menudo anemia, de la paciente.

«But the "glossiness" (ku-senena) of this tree also has therapeutic value, and this side of its meaning is prominent in other rites and treatments, for its use makes the "disease" (musong'u) slip away from the patient.» — El otro lado del mismo símbolo: por lustroso hace resbalar la enfermedad, y ese sentido domina en otros ritos.

«It is, indeed, not uncommon for Ndembu symbols, at all levels of symbolism, to express simultaneously an auspicious and an inauspicious condition.» — La regla que Turner enuncia sobre el símbolo ndembu, y que le impide resolver la ambigüedad: en todos los niveles expresa a la vez lo fausto y lo infausto.

«But I will pass on to the next medicine species from which portions are taken, musong'asong'a {Ximenia caffra), again a hardwood tree, making thus for health and strength, but also derived by folk etymology from ku-song'a, "to come to fruit or develop fruit," a term that is metaphorically applied to giving birth to children, as in ku-song'a anyana.» — Turner apila los dos títulos de la especie: la dureza vale por salud y fuerza, y la etimología popular la lleva a dar fruto y, por metáfora, a parir. El troceo imprime la llave por el paréntesis del nombre latino.

«but is also exemplified in the phrase "to catch a child" {ku-kwata mwana), which means " to give birth.» — La expresión ndembu que Turner recoge para dar a luz; el tramo se corta donde el OCR deja abiertas las comillas.

«Ndembu derive this from ku-hotomoka, "to fall suddenly," like a branch or fruit.» — La etimología popular que Turner consigna, con su imagen: caer de golpe como rama o fruto.

«The inauspicious condition, it is hoped, will suddenly cease by its application.» — Y el efecto que de ella se espera: que la condición infausta cese de golpe.

«Next, medicine is taken from the mutunda tree, whose derivation is from ku-lunda, which means " to be higher than those around it.» — Otra derivación popular que Turner recoge; el tramo se corta donde el OCR deja abiertas las comillas.

«In Isoma it stands for the good growth of an embryo in the womb and the child's continued exuberant growth thereafter.» — Lo que ese árbol significa dentro del rito: buen crecimiento del embrión y crecimiento exuberante del niño después.

«Ndembu derive its name from kupapang'ila, which means "to wander about in confusion" without knowing where one is.» — Turner recoge la etimología del andar perdido sin saber dónde se está.

«One informant put it in this way: "A woman goes this way and that without children.» — La glosa que da un informante a ese vagar; el tramo se corta donde el OCR deja abiertas las comillas.

«Behind this idea, and behind the idea of "slipping out," is the notion that it is good and appropriate when things adhere to their proper place and when people do what is appropriate for them to do in their stage of life and status in society.» — Turner extrae el principio común a las dos imágenes: es bueno que las cosas se adhieran a su sitio y que cada quien haga lo que toca a su etapa de vida y a su posición. Es la noción de estructura que el libro pondrá a prueba.

«In another performance of Isoma, the principal medicine or "dominant symbol" was not a particular species of tree but any kind of tree whose roots were thoroughly exposed to view.» — La variante que Turner consigna, y que descoloca la idea de especie fija: el símbolo dominante puede ser cualquier árbol de raíces al descubierto.

«Such a tree is called wuvumbu, derived from the verb ku-vumbuka, meaning "to be unearthed" and " to emerge from hiding," for example, like a hunted animal.» — La etimología del árbol desenterrado, con la imagen del animal que sale de su escondite.

«Thus, one informant adumbrated its meaning as follows: " W e use wuvumbu tree to bring everything to the surface.» — La explicación que da el informante: el árbol sirve para traerlo todo a la superficie; el tramo se corta donde el OCR deja abiertas las comillas.

«According to one informant, the holes stand for "graves (tulung'a)» — La lectura que un informante da a los dos agujeros del rito; el tramo se corta aquí porque el troceo parte la frase en el límite de chunk, y sigue en la línea siguiente.

«and for procreative power (lusemu) "—in other words, for tomb and womb.» — Continuación de la misma frase en la misma plana, del otro lado del corte de chunk: el agujero es tumba y matriz a la vez, y el par *tomb and womb* es de Turner.

«The same informant continued: " T h e ikela (hole) of heat is the ikela of death.» — El informante reparte los dos agujeros: el caliente es el de la muerte.

«T h e ikela of the giant rat is the ikela of the misfortune or grudge (chisaku).» — Y el de la rata gigante es el de la desgracia o el rencor.

«T h e new ikela is the ikela of making well (kuhandisha) or curing.» — Mientras que el agujero nuevo es el de la cura.

«The woman with lufwisha [i.e., who has lost three or four children by stillbirth or infant mortality] must go into the hole of life and pass through the tunnel to the hole of death. The big doctor sprinkles her with cold medicine, while his assistant sprinkles her with hot medicine.» — El recorrido que el informante prescribe para la paciente —del agujero de la vida al de la muerte por el túnel—, con los dos doctores rociándola de medicina fría y caliente; el corchete aclaratorio es del texto.

«A comparison of the dominant medicines of these two performances shows that the same principle or idea can be expressed in different symbols.» — De la variación entre ejecuciones Turner saca una regla semántica: un mismo principio se dice con símbolos distintos.

«Here we come across another ritual principle, expressed in the Ndembu term ku-solola, " to make appear, or reveal." What is. made sensorily perceptible, in the form of a symbol (chijikilu), is thereby made accessible to the purposive action of society, operating through its religious specialists.» — El principio que Turner nombra con el término ndembu de hacer aparecer: lo que se vuelve perceptible en forma de símbolo queda al alcance de la acción deliberada de la sociedad por medio de sus especialistas religiosos. El OCR mete un punto en *What is. made*.

«Thus, to name an inauspicious condition is halfway to removing that condition;» — El corolario terapéutico: nombrar la condición infausta es medio camino andado para quitarla.

«At performances I observed, the patient's husband entered the "cool" ikela with her, standing on the "right-hand side" nearer the men's fire, while she stood on the left.» — La disposición que Turner observó: marido a la derecha junto al fuego de los hombres, mujer a la izquierda.

«They are for the most part arranged in a set of what Levi-Strauss might well call "binary discriminations.» — Turner nombra la forma de las clasificaciones ndembu con la expresión que, dice, bien podría usar Lévi-Strauss; el tramo se corta donde el OCR deja abiertas las comillas.

«Both husband and wife, incidentally, are naked except for narrow waist-cloths. This is said to represent the fact that they are at once like infants and corpses.» — El desnudo ritual de la pareja, que según Turner representa la doble condición de recién nacidos y cadáveres. Es el primer caso del libro de esa ambigüedad que después llamará liminal.

«The white chicken is said to stand for ku-koleka, "good luck or strength," and ku-tooka, "whiteness, purity, or auspiciousness.» — Los dos valores que se atribuyen a la polla blanca; el tramo se corta donde el OCR deja abiertas las comillas.

«I f the woman still has no children after the rites, the grudge would be with the w o m a n " [i.e., would not be connected with her marital situation, but would have arisen in other sets of relations].» — El informante prevé la falla del rito y adónde se desplazaría entonces la culpa; el corchete explicativo es del texto.

«In other Ndembu ritual contexts, movement represents life and stillness death: the cock is consecrated for slaughter.» — El criterio con que Turner lee la diferencia entre el gallo atado y la polla que acompaña el recorrido.

«In all, the couple are splashed twenty times, thirteen of them in the cool ikela, seven in the hot, a ratio of nearly two to one.» — El recuento que Turner hace de las abluciones, del que sacará la proporción dos a uno entre lo frío y lo caliente.

«While splashing goes on, the male adepts on the right and the female adults on the left sing songs from the great life-crisis and initiation rites of the Ndembu: from Mukanda, boys' circumcision; Alung'ong'i, the rites of a funerary initiation; Kayong'u, initiation into divining; Nkula, a traditional women's cult; and Wuyang'a, initiation into hunters' cults.» — Turner inventaria los ritos ndembu cuyos cantos se citan dentro del Isoma: circuncisión, iniciación funeraria, iniciación adivinatoria, culto de mujeres y culto de cazadores. El troceo imprime *adults* donde se espera *adepts*.

«accompanied by a swaying dance called kupunjila, which represents the dancing style of the Mvweng'i ikishi and, further, mimes the contractions of an abortive labor.» — La danza de balanceo que, según Turner, figura a la vez el estilo del enmascarado y las contracciones de un parto malogrado.

«There is the invisible triad—witch, shade, and Mvweng'i—to which is opposed the visible triad—doctor, patient, and patient's husband. In the first triad, the witch is the mediator between the dead and the living in a hostile and lethal connection; in the second, the doctor is the mediator» — La primera de las tres tríadas con que Turner ordena el rito, opuestas por su mediador: el brujo entre muertos y vivos en conexión hostil, el doctor en la conciliatoria. El tramo se corta en el cambio de plana.

«The Ndembu doctor, in fact, has many attributes that are regarded as feminine in Ndembu culture;» — Turner señala la adscripción de género del oficiante: al doctor ndembu se le atribuyen muchos rasgos tenidos por femeninos.

«O n e term for " doctor," chimbanda, is said by Ndembu themselves to be connected with the.term mumbanda, standing for "woman."» — Y lo apoya en la etimología que dan los propios ndembu, que enlazan la palabra para doctor con la palabra para mujer.

«In both triads there are close bonds of relationship between two of the partners.» — El rasgo común de las dos tríadas: en cada una, dos de los tres están unidos por vínculo estrecho.

«T h e third triad is represented by the 2 : i ratio between the cold and hot "ablutions, which further may be held to symbolize the ultimate victory of life over death.» — La tercera tríada, que Turner lee en la proporción de las abluciones como victoria última de la vida sobre la muerte; el OCR imprime *2 : i* por *2 : 1*.

«Herein is contained a dialectic that passes from life through death to renewed life.» — La fórmula que Turner extrae del rito, y que anticipa la del libro entero.

«The other structural features of the rites may be arrayed in terms of criss-crossing binary oppositions. In the first place» — Turner pasa de las tríadas a las díadas, y anuncia que las oposiciones binarias se cruzan entre sí; el tramo se corta donde sigue la enumeración.

«there is the major opposition between the ritual site and the wild bush, which is roughly similar to that made by Eliade between "cosmos" and» — Turner enlaza su oposición entre sitio ritual y monte con la que atribuye a Eliade entre cosmos y caos; el tramo se corta en el cambio de plana y el volumen no nombra ninguna obra de Eliade ni lo incluye en su bibliografía.

«These sets of pairs of opposed values lie along different planes in ritual space.» — La tesis que da título al capítulo: los pares de valores opuestos no están en un solo plano sino en varios.

«The first set is longitudinal and is spatially polarized by the "ikela of life" and the "ikela of death.» — El primer plano, longitudinal, polarizado por los dos agujeros; el tramo se corta donde el OCR deja abiertas las comillas.

«The second set is latitudinal and is spatially bounded by the male fire on the right and the female fire on the left.» — El segundo plano, latitudinal, acotado por los dos fuegos.

«The third set is altitudinal and is spatially bounded by the surface of the ground and the floor of the combined makela and connecting tunnel.» — Y el tercero, altitudinal, entre la superficie del suelo y el piso del túnel.

«These oppositions are made by the Ndembu themselves in exegesis, in practice, or in both.» — Turner declara que las oposiciones no las pone el analista: las hacen los ndembu en la exégesis, en la práctica o en ambas.

«But, since these sets of values transect one another, they should not be regarded as equivalent.» — Y de ahí la reserva que ordena el capítulo: como los conjuntos se cruzan, no se los puede tener por equivalentes.

«In Isoma, the Ndembu are not saying, in the nonverbal language of ritual symbols, that death and feminity, and life and masculinity, are equivalent; nor are they saying that candidates are in a feminine role in relation to adepts (though they are certainly in a passive role).» — La negativa explícita de Turner contra la lectura que alinearía muerte con femenino y vida con masculino, y su acotación entre paréntesis: el papel de los candidatos es pasivo, no femenino. El troceo imprime *feminity*.

«The new hole, m a d e in the direction of the river source, symbolizing the spring of fertility, is regarded, on the other hand, as having affinities with fertility, life, curative procedures, coolness or coldness—a synonym for freedom from the attacks of witches or shades and hence for " h e a l t h " (wukolu);» — La serie de afinidades del agujero nuevo que Turner ordena: fertilidad, vida, cura y frescor, que en el idioma ndembu equivale a estar libre del ataque de brujos y sombras.

«with the white pullet—which in this ritual represents and even embodies the patient's fertility and by its color symbolizes (as I have shown elsewhere—e.g., 1967, pp. 69-70) such desirable qualities as "goodness, health, strength, purity, good fortune, fertility, food, etc."; a n d finally with water, which has much the same range of senses as "whiteness," though in terms of process rather than state.» — Turner continúa la serie con la polla blanca, que no solo representa sino que encarna la fertilidad de la paciente, y con el agua, cuyo rango de sentidos iguala al de la blancura pero en clave de proceso y no de estado. Remite a su propio libro de 1967.

«These positive and negative qualities are suprasexual in their attribution, and I believe that it would be a mistake to equate them too narrowly with sexual differences.» — Turner declara suprasexual la atribución de lo fausto y lo infausto, y avisa del error de estrecharla a la diferencia de sexos.

«In this set, it can hardly be said that the patient, her white pullet, and the cultivated roots supplied by the w o m e n have the inauspicious connotations allocated to the grave/death/heat symbolism of the first set.» — El contraejemplo con que lo sostiene: en ese conjunto lo femenino no arrastra las connotaciones infaustas del primero.

«Nor should the below/above dichotomy b e correlated, in Ndembu culture, with the sex division.» — Y la segunda negativa: tampoco el par abajo/arriba se alinea con la división de sexos entre los ndembu.

«What is really needed, for the Ndembu and, indeed, for any other culture, is a typology of culturally recognized and stereotyped situations, in which the symbols utilized are classified according to the goal structure of the specific situation.» — Lo que Turner propone en lugar de una tabla única: una tipología de situaciones reconocidas, con los símbolos clasificados según la estructura de fines de cada una.

«There is no single hierarchy of classifications that may be regarded as pervading all types of situations.» — La negativa que da título al capítulo: no hay una jerarquía única de clasificaciones que valga para toda situación.

«Rather, there are different planes of classification which transect one another, and of which the constituent binary pairs (or triadic rubrics) are only temporarily connected: e.g., in one situation the distinction red/white may be homologous with male/female, in another with female/male, and in yet another with meat/flour without sexual connotation.» — Y su sustituto: planos que se cruzan, cuyos pares binarios se conectan solo temporalmente, de modo que rojo/blanco puede alinearse con macho/hembra, con hembra/macho o con carne/harina sin connotación sexual.

«Indeed, single symbols may represent the points of interconnection between separate planes of classification.» — El corolario: un solo símbolo puede ser el punto donde dos planos de clasificación se tocan.

«In the case of the Ndembu, however, the symbols they use indicate that such properties are wrapped up in a material integument shaped by their life experience.» — Turner acota el alcance de las propiedades lógicas: entre los ndembu vienen envueltas en un tegumento material que modela la experiencia vivida.

«Opposition does not appear as such but as the confrontation of sensorily perceptible objects, such as a hen and a cock of different ages and colors, in varying spatial relationships and as undergoing different fates.» — Lo que sigue de ese envoltorio: la oposición no se presenta en abstracto sino como confrontación de objetos sensibles con destinos distintos.

«In brief, the whole person, not just the Ndembu "mind," is existentially involved in the life or death issues with which Isoma is concerned.» — La conclusión del capítulo: lo que el rito compromete es la persona entera, no solo la mente.

«Finally, Isoma is not "grotesque" in the sense that its symbolism is ludicrous or incongruous. Every symbolic item is related to some empirical item of experience, as the indigenous interpretations of the vegetable medicines clearly reveal.» — Turner vuelve al adjetivo de Morgan para negarlo con el material del capítulo: cada ítem simbólico remite a algo de la experiencia, y las interpretaciones nativas de las medicinas vegetales lo muestran.

«But, given the limited knowledge of natural causation transmitted in Ndembu culture, who can doubt that under favorable circumstances the use of these medicines may produce considerable psychological benefit?» — Turner deja dicho el límite —el saber de causalidad natural que la cultura ndembu transmite es limitado— y aun así afirma el beneficio psicológico de esas medicinas en circunstancias favorables.

«The symbolic expression of group concern for an unfortunate individual's welfare, coupled with the mobilization of a battery of "good" things for her benefit, and the conjunction of the individual's fate with symbols of cosmic processes of life and death—do these really add up for us to something merely "unintelligible"?» — El capítulo cierra devolviéndole la pregunta a Morgan: si el cuidado del grupo, la batería de cosas buenas y la conjunción del destino individual con los símbolos cósmicos suman de veras algo meramente ininteligible.

«In the first place, as we have seen, a high cultural premium is placed on fertility (lusemu); yet here we have an exuberance of fertility that results in physiological and economic distress.» — Turner abre el capítulo segundo con la paradoja del parto gemelar: la cultura premia la fertilidad y aquí el exceso de fertilidad produce apuro fisiológico y económico.

«But Wubwang'u exhibits another paradox in the social order.» — Y anuncia la segunda paradoja, ya no biológica sino de orden social.

«Yet, under the ascriptive rules associated with kinship systems, there is "only one position in the structure of the family or corporate kin-group for them to occupy.» — El nudo estructural: las reglas de adscripción del parentesco dejan a los gemelos una sola posición para dos; el tramo se corta donde el OCR deja abiertas las comillas.

«Yet twinship presents the paradoxes that what is physically double is structurally single and what is mystically one is empirically two.» — La fórmula con que Turner cierra la paradoja, dicha en los dos sentidos: lo doble en lo físico es único en la estructura, y lo uno en lo místico es dos en lo empírico.

«One remedy for the structural contradiction produced by twinship is to p u t the twins to death.» — Turner enumera las salidas culturales a esa contradicción, y la primera es matar a los gemelos.

«This practice is followed by the Bushmen of the Kalahari, of whom Baumann writes: " L'infanticide est friquentpar suite des conditions konomiques difficiles, mais le meurtre des jumeaux ou de Vun d'entre eux est du a la croyance qu'ils portent malheur " (Baumann a n d Westermann, 1962, pp. 100-101).» — Turner cita en francés a Baumann sobre los bosquimanos del Kalahari, que separa el infanticidio por dificultad económica de la muerte de los gemelos, atribuida a la creencia de que traen desgracia. El OCR corrompe el francés: lectura propuesta *fréquent par suite des conditions économiques* y *l'un d'entre eux est dû à la croyance*.

«Other societies do not destroy twins b u t remove them from the kinship system to which they belong by birth a n d confer on them a special status, often with sacred attributes.» — La segunda salida que consigna: sacar a los gemelos del sistema de parentesco y darles estatuto aparte, muchas veces sagrado.

«Thus, twins are lifted out of the secular structure and participate in and symbolize the sacredness and fertility of the chief.» — Lo que esa salida produce: los gemelos quedan fuera de la estructura secular y pasan a simbolizar lo sagrado y la fertilidad del jefe.

«But twins born in the royal family itself are killed, for such an event is said to be "hateful" to the Golden Stool, supreme insignium and expression of Ashanti royalty (1923, p. 66).» — La excepción que Turner toma de Rattray (1923): entre los ashanti los gemelos de la familia real se matan, porque el hecho se tiene por odioso al Trono de Oro.

«Sudan assert that twins are one person and that they are birds:» — Turner introduce lo que Evans-Pritchard (1956) atribuye a los nuer del Sudán nilótico: que los gemelos son una persona y son aves. El tramo empieza donde el cambio de plana corta la frase, que abría *According to Evans-Pritchard (1956), the Nuer of the Nilotic*.

«They are symbolically identified with birds, not only on account of the resemblance between "the multiple hatching of eggs and the dual birth of birds" (p. 130), but also because twins, like birds, are classified by the Nuer as "people of the above" and "children of God."» — La doble razón que, según Turner, da Evans-Pritchard para la identificación nuer entre gemelos y aves: la semejanza del nacimiento múltiple y la clasificación de ambos como gente de arriba e hijos de Dios.

«The Nuer thus resolve the paradox of twinship by relating the single personality of twins to the sacred order, and their physical duality to the secular order.» — La solución nuer tal como Turner la resume: la persona única va al orden sagrado y la dualidad física al secular, y el concepto de gemelidad media entre los niveles.

«In many societies, twins have this mediating function between animality and deity: They are at once more than human and less than human.» — La generalización que Turner saca del caso nuer: los gemelos median entre animalidad y deidad por ser a la vez más y menos que humanos.

«Almost everywhere in tribal society they are hard to fit into the ideal model of the social structure,» — Y el rasgo que comparten: casi en todas partes son difíciles de encajar en el modelo ideal de la estructura social.

«Indeed, one often finds in human cultures that structural contradictions, asymmetries, and anomalies are overlaid by layers of myth, ritual, and symbol, which stress the axiomatic value of key structural principles with regard to the very situations where these appear to be most inoperative.» — La tesis general del capítulo: mito, rito y símbolo se depositan justo sobre las contradicciones y anomalías de la estructura, y subrayan el valor axiomático de los principios precisamente donde parecen no funcionar.

«Twin birth is a fearful event to the Nyakyusa.» — Turner pasa al caso nyakyusa, donde el parto gemelar se teme.

«T h e aim of the Nyakyusa rites is to rid twins and their parents of the dangerous contagiousness of their condition.» — El fin que esos ritos declaran: quitar a los gemelos y a sus padres el contagio peligroso de su condición.

«V a n Gennep draws attention to the fact that at the Suku rites of reintegration, following a long "liminal" period during which the twins are secluded from contact with the public life for six years, there is a "ritualistic traversing of the territory belonging to the society as a whole and a (general) sharing of food" by the villagers (p. 47).» — Turner expone lo que van Gennep señala de los ritos suku: tras seis años de reclusión liminal, la reintegración de los gemelos recorre ritualmente el territorio de toda la sociedad y reparte comida. Es la primera vez que el libro usa *liminal* entre comillas.

«Thus, in eastern Europe, idiots used to be regarded as living shrines, repositories of a sacredness that had wrecked their natural wits.» — El caso europeo que Turner suma a la serie de los anómalos sacralizados: en Europa oriental el idiota era tenido por santuario viviente.

«The paradox that what is good (in theory) is bad (in practice) becomes the mobilizing point of a ritual that stresses the overall unity of the group, surmounting its contradictions.» — La función que Turner asigna al Wubwang'u: la paradoja de lo bueno en teoría y malo en la práctica es el punto que moviliza un rito de unidad.

«To repeat: there are two things that can be done about twinship in a kinship society.» — Turner resume las dos salidas posibles en una sociedad de parentesco.

«Either you can say, like the little boy on first seeing a giraffe, " I don't believe it," and deny the social existence of the biological fact; or else, having accepted the fact, you can try to cope with it.» — La formulación con el símil del niño y la jirafa: negarle existencia social al hecho biológico, o aceptarlo y arreglárselas con él.

«If you try to cope, you must make it, if you can, appear to be consistent with the rest of your culture.» — Y la exigencia que impone la segunda salida: hacer que el hecho parezca consistente con el resto de la cultura.

«Although twins, in nature, are frequently of the same sex, and, indeed, identical twins are always of the same sex, Ndembu stress in Wubwang'u the equal but opposite aspect of duality.» — Turner consigna la divergencia entre el hecho y su tratamiento ritual: los gemelos suelen ser del mismo sexo, y el rito insiste en la dualidad de lo igual pero opuesto.

«but I hope to show that very much more than sexual intercourse is intended by it.» — Turner acota de antemano el alcance del simbolismo sexual del rito: se apunta a mucho más que al coito.

«To saythat either set of referents, cultural or organic, is "basic" or " p r i m a r y , " and that the other is reducible to it, is to overlook the qualitative difference from either set presented by the pattern of their interdependence.» — La negativa de método que Turner opone a las dos reducciones simétricas —lo cultural a lo orgánico y lo orgánico a lo cultural—: lo que se pierde es la diferencia cualitativa que aporta el patrón de interdependencia. El OCR pega *To say that*.

«According to my records, the afflicting spirit is always that of a woman, and in the majority of cases is believed to be the patient's own mother's mother.» — Turner apoya en su propio registro de casos la identidad de la sombra que aflige: siempre una mujer, y en la mayoría la abuela materna.

«It is expected, for example, that a woman whose own mother, mother's mother, or both have borne twins, or who was one of a twin pair herself, will have twins.» — La expectativa ndembu que consigna: la gemelidad se hereda por línea materna.

«If such a woman experiences any form of reproductive disorder during pregnancy, Wubwang'u may be performed for her often without consulting a diviner.» — De esa expectativa sigue un atajo de procedimiento: el rito puede hacerse sin pasar por el adivino.

«All Ndembu rituals concerned with female reproduction have both a specific and a general aspect, dealing explicitly with a particular culturally defined disorder but being held capable of curing other kinds.» — La regla que Turner enuncia para toda esa clase de ritos: tratan un trastorno definido y a la vez se tienen por capaces de curar otros.

«Such symbols, then, unite the organic with the sociomoral order, proclaiming their ultimate religious unity, over and a b o v e conflicts between and within these orders.» — La función que Turner asigna a los símbolos del rito: unir el orden orgánico y el sociomoral y proclamar su unidad religiosa por encima de los conflictos entre ellos y dentro de cada uno.

«Symbols are both the resultants and the instigators of this process, and encapsulate its properties.» — Y su doble papel: son a la vez resultado e instigador del proceso, y encierran sus propiedades.

«According to informants, "the foods are brought to strengthen the bodies of the mother and children," while the white clay is "to make the children strong, pure, and fortunate.» — La exégesis de los informantes sobre los alimentos y la arcilla blanca; el tramo se corta donde el OCR deja abiertas las comillas.

«Several informants held that the red clay means "bad luck (ku-yindama), lack of strength (kubula kukoleka), and lack of success (ku-halwa).» — Lo que varios informantes atribuyen a la arcilla roja; el tramo se corta donde el OCR deja abiertas las comillas.

«But, as we shall see below, p. 69, this same red clay at the Rites of the River Source represents "the blood of the mother.» — Turner consigna la contradicción sin resolverla: la misma arcilla roja significa otra cosa en otro episodio del mismo rito. El *p. 69* es folio impreso, que en el troceo corresponde a la plana 79.

«The binary-opposition white/red at different episodes of Wubwang'u represents strength/weakness, good» — Turner inventaria lo que el par blanco/rojo significa según el episodio; el tramo se corta en el cambio de plana.

«luck/bad luck, health/disease, purity of heart/a grudge causative of witchcraft, semen/maternal blood, masculinity/femininity.» — Continuación de ese inventario en la plana siguiente, donde el troceo la separa además por el pie de la lámina: suerte, salud, pureza de corazón, semen y masculinidad contra sus contrarios.

«indeed, Wubwang'u is the only kind of Ndembu ritual in which children are enjoined to participate in collecting» — El rasgo que Turner declara único de este rito: en ninguno otro se manda participar a los niños en la recolección; el tramo se corta antes del término vernáculo.

«The singing and bell-ringing are also "to arouse the shades" (kutnnisha akishi), for each doctor adept has a guardian shade who was formerly a Wubwang'u cult-member.» — La función del canto y la campanilla según Turner, y la genealogía del oficio: cada adepto tiene por sombra guardiana a un antiguo miembro del culto. El impreso corta el verbo ndembu en el salto de renglón —*ku-* al final de una línea y *tnnisha* al principio de la siguiente— y la extracción por programa lo devuelve unido; el guion de *ku-* es léxico en este libro, y el OCR de la raíz está corrompido (lectura propuesta: *ku-tumisha*).

«Without these stimulating sounds, it is believed the trees would remain merely as trees;» — La condición que consigna: sin esos sonidos los árboles seguirían siendo solo árboles.

«There must be a renewal (or causing to rise up) and scattering of those former (or traditional) words and a cutting (of medicines).» — La exigencia de renovar y esparcir las palabras tradicionales junto con el corte de las medicinas, en la traducción que da Turner.

«First the senior practitioner dances around it in a circle because " h e wants to please the shade," for it is the big tree of the Wubwang'u shade— "big " that is, in ritual status, for all the trees I have seen treated in this way were slender young specimens.» — Turner acota en el acto en qué sentido el árbol es grande: en estatuto ritual, porque los que vio eran ejemplares jóvenes y delgados.

«Then he digs a hole over its tap root and places the items of food in it, while he utters the following prayer:» — La secuencia que precede a la plegaria transcrita.

«A libation of beer is t h e n p o u r e d into the hole on the food so that "the shades may come to e a t a n d drink there." Then the doctor fills his mouth with water or b e e r a n d powdered white clay (mpemba or mpeza) and blows it over t h e laughing scattering onlookers in sign of blessing.» — La secuencia de la libación y la bendición soplada sobre los mirones que ríen y se dispersan. El OCR espacia las letras de esta plana.

«The doctor cuts portions of bark into the winnowing basket with his ritual ax.» — El gesto con que se recogen las cortezas en el cesto de aventar.

«The man in white is twin to the female patient whose back is to the molu waWubwang'u vine, from which medicine fronds are being cut.» — Turner identifica a los participantes de la escena: el hombre de blanco es gemelo de la paciente, que da la espalda a la enredadera de la que se cortan las frondas.

«According to one adept, "she faces east because everything comes from the east (kabeta kamusela) where the sun rises; when someone dies, his face is turned toward the east, meaning» — La exégesis de la orientación que da un adepto; el tramo se corta en el cambio de plana y sigue en la línea siguiente.

«that he will be born again, but a sterile person (nsama) or a witch (muloji) is buried facing west so that h e will die forever."» — Continuación de la misma exégesis en la plana siguiente: mirar al este es renacer, mirar al oeste —el estéril, el brujo— es morir para siempre.

«In brief, the east is the auspicious and life-giving direction.» — El resumen de Turner sobre la orientación.

«The kata wubwang'u tree, as in Isoma, is k n o w n as " t h e elder" or " t h e place of greeting," and is a multivocal symbol (i.e., one having many designations).» — Turner introduce el término *multivocal* con su definición entre paréntesis: un símbolo con muchas designaciones.

«Such a symbol is r e g a r d e d as the critical site of transition from secular to sacred ways of behaving.» — Y le asigna un lugar preciso: el sitio crítico donde se pasa del comportamiento secular al sagrado.

«T h e bush is regularly associated with both hunting and virility, while the streamside forest is linked with femininity.» — El reparto de los dos lugares de recolección que ordena el rito: monte seco para caza y virilidad, bosque de ribera para lo femenino.

«T h e fruit of this tree is divided into two symmetrical portions, which N d e m b u compare explicitly with twins (ampamba or ampasa).» — El rasgo del fruto por el que el árbol entra en el rito: se parte en dos porciones simétricas que los ndembu comparan con los gemelos.

«Molu medicine restores the milk to its proper color (see also Turner, 1967, p. 347).» — La eficacia que se atribuye a la medicina de la enredadera, con remisión al libro propio de 1967.

«White things are believed by Ndembu to stand for such virtues and values as goodness, purity, good health, good luck, fertility, openness, social communion, and a number of other auspicious qualities.» — El rango de sentidos que Turner asigna a lo blanco entre los ndembu, con la comunión social ya en la lista.

«O n e adept vouchsafed the information that an unborn child "eats food through the blood of the mother," thereby indicating some knowledge of the physiology of reproduction.» — Turner consigna, con la reserva de *some knowledge*, lo que un adepto declara sobre la nutrición del no nacido.

«According to one of them, the red circle "represents blood," while the white one stands for "strength" or "good luck'.'» — La primera exégesis de los dos círculos pintados en torno a los ojos.

«But another said explicitly that the red circle stands for "the grudge" (chitela), and since it was around the left, or "feminine," eye, "perhaps the grudge comes from that side."» — Y la segunda, divergente, que Turner deja al lado de la primera sin arbitrar: el rojo sería el rencor, y venir del lado femenino.

«In any case, he said, grudges are found more often in the matrilineage (ivumu, or "womb") than among paternal kin, who have goodwill toward one another.» — El informante remata su lectura con la distribución del rencor: más en el matrilinaje que entre los parientes paternos.

«This was a conscious attempt to interrelate the binary oppositions male/female, patrilaterality/matriliny, good will/ grudge, white/red in a completely consistent manner.» — El juicio de Turner sobre ese informante: intentó deliberadamente hacer coherentes entre sí cuatro pares de oposiciones.

«Twins are both good luck and reasonable fertility—and in this respect have an affinity with the ideal relationship that should interlink patrilateral kin—and bad luck and excessive fertility.» — La paradoja que Turner no deja resolver al informante: los gemelos son a la vez buena suerte con fertilidad razonable y mala suerte con fertilidad excesiva.

«The Ndembu, incidentally, regard twins of opposite sex as being more auspicious than twins of the same sex—a view widely held in African societies—possibly for the reason that twins of the same sex occupy the same sibling position in the kinship and political structure.» — El dato y su explicación propuesta con reserva: los gemelos de sexo opuesto son más faustos, quizá porque los del mismo sexo ocupan la misma posición de hermano en la estructura.

«Rather do they cumulatively represent exuberant fertility.» — Lo que las medicinas del cesto representan en conjunto, según Turner.

«The mudyi tree (the "milk-tree"), focal symbol of the girls' puberty rites, also appears in the twin ritual.» — Turner enlaza los dos ritos por el símbolo focal que comparten, el árbol de la leche.

«Characteristically, it appears in an episode that portrays the mystical unity of opposites.» — Turner señala el lugar del árbol de la leche dentro del rito de gemelos: el episodio que figura la unidad mística de los opuestos.

«The complete arch is called mpanza or kuhimpa, a verbal noun meaning "exchanging."» — El arco que se arma con las dos varas sobre el arroyo lleva el nombre de un verbo que significa intercambiar.

«Whether the etymological explanation of the names of ritual objects and actions is true or false is unimportant.» — Turner declara irrelevante para su análisis que la etimología popular sea verdadera o falsa.

«Ndembu are merely utilizing one of the processes t h a t give richness to the semantic content of all languages—homonymy—which may be described as a kind of serious punning.» — Y dice qué es lo que hacen en su lugar: usar la homonimia, que llama retruécano en serio, y que enriquece el contenido semántico de toda lengua.

«If two similarly sounding words of different derivation can lend one a n o t h e r certain of their senses, semantic enrichment is effected.» — El mecanismo explicitado: dos palabras de origen distinto que suenan parecido se prestan sentidos.

«It is said that toward the end of the dry season the leaves of this tree tend to fall off simultaneously, leaving the boughs suddenly b a r e .» — El rasgo observable del que cuelga el sentido ritual del muhotuhotu.

«In the same way, when muhotuhotu is used as medicine, diseases, misfortunes, and the effects of witchcraft/ sorcery will " fall off" t h e patient treated with it.» — Y el sentido que se le asigna por analogía: lo que cae del árbol cae del paciente.

«In the specific situation found in Wubwang'u, however, muhotuhotu is said to stand for " the m a n " (iyala), while the mudyi wand stands for " t h e w o m a n " (mumbanda).» — El reparto sexual de las dos varas en este rito, que Turner marca como específico de la situación.

«All the adepts I have questioned agree that this is the case, pointing out that muhotuhotu was placed above mudyi.» — El acuerdo de los adeptos y la razón que dan: la vara masculina va encima.

«It is a tough, termite-resistant wood, and is compared in the boys' circumcision ritual with an erect phallus.» — La propiedad y la comparación que la fija en otro rito.

«Here the connection with virility is quite clear.» — Turner declara clara la conexión con la virilidad.

«According to one informant: "Mpanza is the place where the legs join.» — La definición que un informante da del término del arco; el tramo se corta donde el OCR deja abiertas las comillas.

«The same symbol appears in the girls' puberty ritual, where a tiny bow (kawuta) of mudyi wood is placed at the apex of the girl novice's seclusion hut—just where a pole of mudyi wood is tied to a pole of red mukula wood.» — Turner enlaza el arco del rito de gemelos con el arquito que corona la choza de reclusión de la novicia púber.

«The point of junction between the poles is also called mpanza.» — Y lo apoya en el nombre compartido.

«This bifurcation, basic to biological and social continuity, reappears in the dualistic symbolism of twinship.» — La bifurcación que Turner declara básica para la continuidad biológica y social y que reaparece en el simbolismo dualista de la gemelidad.

«During the rites performed later at the village shrine, male doctors plunge under each other's outstretched legs (see Figure 19, p. 77).» — El gesto de los doctores que repite la figura del arco; la remisión interna de esta plana usa el folio impreso.

«This is called kuhanwisha muyeji mwipanza.» — El nombre ndembu de ese gesto.

«So far, then, the arch stands for the fertility resulting from combined masculinity and femininity.» — El balance provisional de Turner sobre el arco: fertilidad por combinación de lo masculino y lo femenino.

«Water is classified by ritual specialists in the category of "white" symbols.» — La clasificación que hacen los propios especialistas.

«A function of these rites, informants told me, is "to wash away diseases" (nyisong'u).» — La función que los informantes declaran de los ritos junto al agua.

«T h e doctors' feet are washed "so as to purify t h e m " (nakuyitookesha), for there is an element of impurity in Wubwang'u, in its ribaldry a n d aggressiveness.» — Turner consigna que el propio rito reconoce impureza en su procacidad y su agresividad, y la lava.

«In that water is " c o o l " (atuta) or " f r e s h " (atontola), it stands for "being alive" (ku-handa), as opposed to the b u r n i n g heat of fire, which, like fever, means " d y i n g " (ku-fwila), especially dying as the result of witchcraft.» — La oposición de frío y calor traducida a vida y muerte, con la brujería del lado del fuego.

«Again, water, in the form of rain and rivers, stands for "increase"» — El segundo sentido del agua: lluvia y ríos por aumento. La frase sigue con el término ndembu *ku-senguka* y con *for fertility in general*; el tramo se corta ahí porque el OCR imprime *multiplication* con las letras espaciadas y la sonda del verificador no la reconoce.

«The motif of " c o o l n e s s " is also exemplified when the senior female practitioner removes a piece of black alluvial soil (malowa) from the stream immediately below the arch.» — El gesto con que el motivo del frescor entra en el rito.

«Informants say that the use of malowa here parallels its use in the girls' puberty rites.» — El paralelo que los propios informantes trazan con el rito de pubertad.

«Being "cool," it weakens diseases, which, as in Isoma ritual, are thought to be "hot."» — La eficacia que se le atribuye, por la misma oposición de temperatura del Isoma.

«After the bridal night that follows the girls' puberty ritual, the novice's instructress (nkong'u) puts some malowa soil in contact with the bride and the groom, then scatters fragments of it on the threshold of every hut in the village inhabited by a married couple.» — El uso paralelo que Turner describe: de la pareja recién casada al umbral de cada choza con matrimonio en la aldea.

«They say that the sort of husband they prefer is a good-tempered, hard-working, and quiet-speaking man.» — Lo que las mujeres declaran preferir en un marido, frente a la virilidad agresiva que el rito exalta.

«The act of blowing (ku-pumina or ku-pumbila) stands both for orgasm and for blessing with the good things of life (ku-kiswila nkisu).» — El doble sentido del soplo ritual.

«It affords yet another example of the semantic bipolarity of ritual symbols.» — Turner nombra *semantic bipolarity* al rasgo que ese doble sentido ejemplifica.

«The blowing on of white, then red, clay dramatizes the Ndembu theory of procreation.» — Turner lee el gesto de soplar las dos arcillas como dramatización de la teoría ndembu de la procreación.

«My best informant, Muchona, interpreted the rite as follows: " The white clay stands for semen and the red clay for maternal blood. The father first gives blood to the mother, who keeps it in her body and makes it grow. Semen is this blood mixed and whitened with water. It comes from the power of the father. It» — La exégesis de Muchona, a quien Turner llama su mejor informante: la arcilla blanca es semen y la roja sangre materna, y el semen es esa misma sangre mezclada y blanqueada con agua. El tramo se corta en el límite de chunk del troceo, dentro de la misma plana.

«Muchona, and some others, took the view that both white and red clay should be contained in the snail's shell to represent the union of male and female partners in the conception of a child.» — La posición de Muchona y de otros sobre cómo debería usarse la concha.

«But in each of the performances of Wubwang'u I witnessed, white and red clay were kept in separate containers.» — Y el dato de campo que la contradice, que Turner deja al lado sin armonizar.

«What is interesting about Muchona's view is that in it he stresses the unitive aspect of the rite.» — El interés que Turner le encuentra a esa posición: subraya el aspecto unitivo.

«Dualism prevails in the public rite that follows in the patient's village.» — Frente a lo unitivo del episodio del río, el rito público de la aldea es dualista.

«This is emphatically represented both in the binary structure of the twin shrine and in the explicit opposition of the sexes in mime, dance, and song.» — Dónde se ve ese dualismo: en la estructura binaria del santuario y en la oposición explícita de los sexos en mímica, danza y canto.

«Levi-Strauss would perhaps regard the presence of the children in the medicine-gathering—highly anomalous in Ndembu ritual—as a sign that children were "mediators"» — Turner atribuye con reserva —*perhaps*— a Lévi-Strauss la lectura de los niños como mediadores, y marca la presencia infantil como muy anómala en el ritual ndembu; el tramo se corta en el cambio de plana.

«between the m e n and the women, but Ndembu themselves look on them as symbols (yinjikijilu) of twinship (Wubwang'u) and fertility (lusemu).» — Continuación en la plana siguiente, donde Turner opone a esa lectura la de los propios ndembu: no mediadores, sino símbolos de gemelidad y fertilidad.

«T h e y w a n t them also to " b e strengthened," for all who fall within the a m b i t of Wubwang'u, by birth or bearing, are believed to be weakened a n d in need of mystical invigoration.» — La razón por la que los niños participan: todos los alcanzados por la gemelidad, por nacer o por parir, se tienen por debilitados y necesitados de vigor místico.

«In contrast, the right-hand compartment should contain a small calabash of sacralized honey beer (kasolu), normally a man's and a hunter's drink, used as a sacred beverage in hunters' cults.» — El contenido del compartimento derecho del santuario gemelar y su adscripción masculina.

«It is far more intoxicating than other Ndembu beers, and its "heady" quality is considered appropriate to the sexual jesting that characterizes the rites.» — La propiedad por la que esa bebida cuadra con la chanza sexual del rito.

«Each compartment is called chipang'u, meaning "enclosure" or "fence," usually surrounding a sacralized space, such as the dwelling place and medicine hut of a chief.» — El nombre de cada compartimento, que es también el del cerco del jefe.

«The patient is splashed with medicine from the pot, while the adepts, male and female, drink the beer together.» — El reparto de gestos entre la paciente y los adeptos de ambos sexos.

«In this form of the ritual, the main dualism is that of sex.» — Turner distingue dos formas del mismo rito por el dualismo que cada una subraya, y en esta es el de los sexos.

«The right-hand compartment of chipang'u represents fertility and the beneficent and fertile shades; the left-hand compartment is said to be that of sterile persons (nsama) and the shades of sterile or malevolent persons (qyikodjikodji).» — El reparto del santuario en la otra forma del rito: fertilidad a la derecha, esterilidad y malevolencia a la izquierda.

«A large clay pot, decorated with red and white clay as in the first form of the rites, is placed in the large compartment.» — La continuidad material entre las dos formas del rito.

«There is an enigmatic phrase in the narrative of the actual rites (see below, p. 87): nyisoka yachifwifwu chansama, which literally means "shoots of a bundle of leaves of a sterile person.» — La frase que Turner llama enigmática y su traducción literal; el tramo se corta donde el OCR deja abiertas las comillas, y la remisión interna va por folio impreso.

«T h e term nsama represents a homonym, really a sinister pun.» — El diagnóstico de Turner sobre esa palabra: un homónimo que funciona como retruécano siniestro.

«When a hunter wishes to obtain honey, he climbs up a tree to a hive (mwoma) and draws up after him on a rope a bundle of grass or leaves. He throws the rope over a bough, sets fire to this nsama bundle, and hauls it up under the hive. It smokes furiously and the smoke drives out the bees.» — El primer sentido de la palabra, contado como técnica: el haz de hierba que se quema bajo la colmena para ahuyentar a las abejas.

«Nsama also means " a sterile or barren person," perhaps» — El segundo sentido, del que sale el retruécano; el tramo se corta en el cambio de plana.

«in the sense in which we speak of " a burnt-out case." Black is often, but not always, the color of sterility in Ndembu ritual.» — Continuación en la plana siguiente, con la equivalencia que Turner propone y su acotación: el negro es a menudo, no siempre, el color de la esterilidad.

«the senior practitioner snatches leaves from them and ties them into a bundle known as nsama yawayikodjikodji abulanga kusema anyana, " the bundle of the mischievous shades who fail to bear children," or nsama for short.» — El objeto que concentra el retruécano dentro del rito, con su nombre largo y su abreviatura.

«The malowa black clay is said "to weaken the shades causing disease.» — La eficacia que se atribuye a la arcilla negra; el tramo se corta donde el OCR deja abiertas las comillas.

«In the latter there seems to be an equation made between sterility and twinship, for twins frequently die;» — La ecuación que Turner propone con reserva entre esterilidad y gemelidad, justificada por la mortalidad de los gemelos.

«The patient is made to sit on a mat before this shrine, and over her shoulders are draped vines ormolu waWubwang'u, to give her fecundity and especially a good supply of milk (see Figure 19).» — La posición de la paciente y el fin declarado de las enredaderas; el OCR pega *or molu*.

«It is considered appropriate if pieces of medicine leaves are seen to adhere to her skin.» — El signo que se tiene por apropiado durante el rociado.

«They make the shade in this twinship form "visible" to all, though transubstantiated into leaves.» — La función que Turner asigna a esas hojas adheridas: hacen visible la sombra, transubstanciada.

«The next aspect of Wubwang'u to which I would like to call attention is the cross-sexual joking that marks two of its phases.» — Turner abre el apartado de la chanza entre sexos, que ocupa dos fases del rito.

«The specific reference of the rites is to the division of humanity into men and women, and to the arousal of sexual desire by stressing the difference between them in the form of antagonistic behavior.» — La referencia precisa de esos episodios según Turner: la división de la humanidad en hombres y mujeres, y el deseo que despierta subrayar la diferencia como antagonismo.

«But the living are differentiated by sex, and sex differences are, as Gluckman (1955) writes, "exaggerated by custom" (p. 61).» — Turner toma de Gluckman la fórmula de que la costumbre exagera las diferencias de sexo.

«They are also believed to make the attenders strong, both sexually and bodily.» — La eficacia que se atribuye a los cantos sobre los asistentes.

«First, before singing the ribald songs, Ndembu chant a special formula, "kaikaya wo, kakwawu weleli" ("here another thing is done"), which has the effect of legitimizing the mention of matters that otherwise would be w h a t they call " a secret thing of shame or modesty " (chuma chakujinda chansonyi).» — La fórmula que abre la licencia: dicha ella, se puede nombrar lo que fuera de ahí sería cosa secreta de vergüenza.

«The same formula is repeated in legal cases concerning such matters as adultery and breaches of exogamy, where sisters and daughters or in-laws (aku) of the plaintiffs and defendants are present.» — El otro sitio donde la fórmula opera: los pleitos por adulterio y quiebra de exogamia.

«Ndembu have a customary phrase explaining Wubwang'u songs. "This singing is without shame because shamelessness is [a characteristic] of the curative treatment of Wubwang'u"» — La explicación que los propios ndembu dan de sus cantos: el desvergonzarse es parte de la cura; el corchete es del texto.

«In brief, Wubwang'u is an occasion of licensed disrespect and prescribed immodesty.» — La fórmula de Turner para el rito: falta de respeto autorizada e inmodestia prescrita.

«But no sexual promiscuity is displayed in actual behavior; indecency is expressed by word and gesture only.» — El límite que acota de inmediato: la indecencia es de palabra y gesto, no de conducta.

«What is conspicuous is the perfect equality between the sexes in this jesting and mutual "flyting"—to borrow a term from the Scottish Chaucerian poets for competitive lampooning verses.» — Turner subraya la igualdad perfecta de los sexos en el certamen de pullas, y declara tomado de los poetas chaucerianos escoceses el término con que lo nombra.

«There is no hint that this is a "ritual of rebellion" in Gluckman's (1954) sense.» — Turner niega que el Wubwang'u sea un ritual de rebelión en el sentido de Gluckman: no hay inversión de una jerarquía, sino equilibrio entre iguales.

«What is represented in Wubwang'u seems rather to be associated with the conflict between virilocality, which interlinks male kin together and expels female kin from their natal villages, and matriliny, which asserts the ultimate structural paramountcy of descent through women.» — Lo que Turner pone en su lugar, con reserva: el conflicto entre la residencia virilocal, que expulsa a las mujeres de su aldea natal, y el matrilinaje, que afirma la primacía de la descendencia por mujeres.

«These principles are fairly evenly balanced in secular life, as I have suggested inSchism and Continuity in an African Society (1957).» — Turner remite a su propio libro de 1957 para el equilibrio de esos dos principios en la vida secular; el OCR pega *in Schism*.

«Ndembu explicitly connect Wubwang'u joking with the customary joking between cross-cousins.» — El enlace lo hacen los propios ndembu, no el analista.

«Both kinds are called wusensi, and both involve an element of sexual repartee.» — Y lo sostiene el nombre compartido.

«The importance of cross-cousinship (wusonyi) in Ndembu society derives in great part from the opposition between virilocality and matriliny.» — De dónde saca su peso el primo cruzado: de la misma oposición.

«In practice, many men are torn between competing loyalties to one or the other, to the father's or to the mother's side.» — El efecto de esa oposición sobre las personas: lealtades partidas entre el lado del padre y el de la madre.

«I consider that the approximate equality of ties through the male and female sides in Ndembu society, with neither set regarded as axiomatically dominant, is symbolized in Wubwang'u by the ritual opposition between men and women.» — La lectura que Turner declara suya: la oposición ritual de los sexos simboliza que ninguno de los dos lados de parentesco domina por axioma.

«Cross-cousins of opposite sex are encouraged to marry, and, before marriage, may indulge in love play and ribald joking with one another.» — La licencia que la costumbre da a los primos cruzados, y de la que el rito toma su tono.

«Only socioeconomic change can break this kind of social Gestalt.» — La única cosa que, según Turner, rompe esa configuración.

«All these forces and principles can be contained within Ndembu unity; they belong to it, they color it, they are it. What cannot be contained are modern pressures and the making of money.» — Turner traza el borde de lo que la unidad ndembu puede contener, y deja fuera dos cosas: las presiones modernas y el hacer dinero.

«But, instead of coming against one another in the blind antagonism of material interest, "seeing nothing but themselves," as it were, they are reinstituted against one another in the transcendant, conscious, recognizant unity of Ndembu society whose principles they are.» — Lo que Turner dice que el rito hace con los principios opuestos: no los reconcilia, los vuelve a instituir uno contra otro dentro de una unidad consciente. El troceo imprime *transcendant*.

«And so, in a sense, for a time, they actually become a play of forces 1 instead of a bitter battle.» — La fórmula que resume ese efecto: por un tiempo las fuerzas son juego y no batalla. El *1* que aparece dentro del verbatim es la llamada de nota al pie, que el troceo mete a media frase; se conserva tal cual.

«The effects of such a " p l a y " soon wear off, but the sting is temporarily removed from certain troubled relationships.» — Y su límite, dicho en la misma línea: el efecto se gasta pronto, y solo quita el aguijón por un rato.

«The first is to be found in the fact that the notion 2 = 1 may be regarded as a mystery.» — El primero de los dos aspectos de la paradoja gemelar: que dos sea uno puede tenerse por misterio.

«Indeed, the Ndembu characterize the first episode by a term that largely conveys this sense.» — Y Turner apoya la lectura en el vocabulario ndembu mismo.

«This is mpang'u, which is applied to the central and most esoteric episode of a ritual.» — El término en cuestión, reservado al episodio central y más esotérico de un rito.

«The rites by the stream source are as much a religious mystery as those of the ancient Greeks and Romans or of» — Turner equipara los ritos junto a la fuente con los misterios grecorromanos; el tramo se corta aquí porque el troceo intercala a media frase la llamada y el texto de la nota al pie, y la frase sigue en la plana siguiente.

«modern Christians, since they relate to hidden or inexplicable matters beyond human reason.» — Continuación de esa equiparación en la plana siguiente, que suma a los cristianos modernos y da la razón: tratan de lo oculto o inexplicable más allá de la razón humana.

«The second aspect is the Ndembu feeling that 2 = 1 is an absurdity, a huge and even brutal joke.» — El segundo aspecto de la paradoja, que Turner atribuye al sentir ndembu: la misma igualdad es un chiste enorme y hasta brutal.

«So much of their ritual is devoted to the procurement of fertility of various sorts, yet the mother of twins has been endowed with too much of it at one time.» — La razón del chiste: tanto rito para conseguir fertilidad, y a la madre de gemelos le tocó demasiada de una vez.

«These colors constitute, for Ndembu, classificatory rubrics under which a hierarchy of ritual objects, persons, activities, episodes, gestures, events, ideas, and values are assembled and arrayed.» — Turner declara los tres colores del triángulo sagrado —que el troceo parte en el salto de renglón como *white- red-black*— rúbricas clasificatorias bajo las que se ordenan objetos, personas, actos, gestos, ideas y valores.

«At the river source the white clay and the red clay are brought into conjunction with cool black river mud, the ensemble being interpreted to mean the union of the sexes in peaceful, fruitful marriage.» — El sitio donde los tres colores se juntan en el rito y lo que se lee en esa conjunción.

«But the major difference between these rites is the constant emphasis in Wubwang'u on opposition between the sexes and the social principles of filiation derived from the» — Turner marca la diferencia mayor entre este rito y el Isoma; el tramo se corta en el cambio de plana.

«I fear that I have not as yet allowed the Ndembu to speak sufficiently for themselves about the meaning of Wubwang'u.» — Turner declara la falla de su propia exposición antes de corregirla con textos vernáculos.

«She was herself a member of the cult, for in Ndembu ritual thought, as I have noted, only a deceased cult-member can afflict the living» — La regla de la aflicción en el pensamiento ritual ndembu: solo aflige quien fue miembro del culto; el tramo se corta antes del cierre.

«Again, the text makes plain that affliction is in the matrilineal descent line.» — Lo que el texto vernáculo repite: la aflicción corre por la línea matrilineal.

«I have never recorded a single instance of this, however.» — Turner consigna su propia negativa de campo frente a una posibilidad que los informantes admiten.

«Wubwang'u is not thought of as an independent spirit but as theway in which an ancestral shade makes its displeasure with the living known.» — La precisión que Turner hace sobre el estatuto del Wubwang'u: no es un espíritu propio sino el modo en que una sombra ancestral muestra su enojo; el OCR pega *the way*.

«According to other informants, it is " t h e women who explain to the men the medicines and curative techniques of Wubwang'u."» — La transmisión del saber ritual según otros informantes: de las mujeres a los hombres.

«One doctor's sister taught him; she was a nyampasa, a mother of twins.» — El caso concreto que Turner aporta de esa transmisión.

«Twins are known by special terms: the elder is mbuya, the younger kapa.» — Los términos que distinguen al mayor del menor.

«Although men learn the medicines from female adepts in the cult, they become the principal doctors and masters of ceremonies.» — La asimetría que Turner consigna: aprenden de mujeres y acaban dirigiendo.

«One sign of their status is the double hunting-bell (mpwambu), which once more represents the duality of twinship.» — El signo de ese rango, que repite la dualidad del rito.

«The conclusion of the rites further emphasizes the sexual division.» — Turner señala que el cierre del rito subraya otra vez la división de sexos.

«At sundown, the senior practitioner takes the winnowing basket, which has been laid on the pot in the "female" compartment, puts it on the patient's head, then raises and lowers it several times.» — El gesto de cierre con el cesto de aventar sobre la cabeza de la paciente.

«Two hours later she is taken out and washed with what remains of the medicine in the clay pot, or medicine trough.» — El último acto del rito, dos horas después.

«It is worth noting that the term for "between the toes," mumpasakanyi, is etymologically connected with the term mpasa, the ritual word for "twins."» — Otra etimología que Turner recoge como parte de la trama del rito.

«In Ndembu ritual generally, the arrow stands for the man or husband and is held in the right hand, while the bow represents the woman and is held in the left hand.» — El reparto general de flecha y arco entre los sexos en el ritual ndembu.

«The phrase "mulimbamulimba" is shouted at domestic animals when they are herded into their kraals at night.» — El uso corriente de la fórmula que el rito recoge.

«It signifies the bestial aspect of twinship, which, as a mode of multiple birth, is considered more appropriate to animals than men.» — El sentido que ese préstamo trae al rito: el parto múltiple como cosa de animales.

«The tunnel of legs made by the adepts under which the father and mother of twins must pass resembles that at the circumcision rites under which the junior guardians of the novices must pass.» — El paralelo entre el túnel de piernas de este rito y el de la circuncisión.

«This equality exposes something profound in the nature of all social systems—an idea I develop m o r e fully in Chapter Three.» — Turner anuncia aquí el paso del caso ndembu a la generalización del capítulo tercero, y dice de dónde sale: de la igualdad ritual entre los sexos.

«An event, such as twinning, that falls outside the orthodox classifications of society is, paradoxically, made t h e ritual occasion for an exhibition of values that relate to the community as a whole, as a homogeneous, unstructured unity that transcends its differentiations and contradictions.» — La formulación que cierra el capítulo y abre el siguiente: lo que cae fuera de la clasificación se vuelve ocasión de exhibir los valores de la comunidad como unidad homogénea y no estructurada. Es la *communitas* antes de tener nombre.

«(1) T h e withdrawal by society of its normal prohibitions gives special emphasis to the social value of the activity;» — El primero de los dos puntos que Turner toma del artículo de Evans-Pritchard sobre la obscenidad colectiva: retirar la prohibición realza el valor social del acto.

«(2) It also canalizes human emotion into prescribed channels of expression at periods of human crisis (p. 101).» — Y el segundo: canaliza la emoción por cauces prescritos en los momentos de crisis.

«Wubwang'u falls neatly into this category of rites of prescribed and stereotyped obscenity, although it contains crucial episodes extolling marriage, whose network of relationships is characteristically inhibitory of expressions of obscenity.» — Turner encaja el rito en esa categoría y en la misma frase deja la reserva: contiene episodios que ensalzan el matrimonio, cuya red de relaciones inhibe justamente la obscenidad.

«W h a t we are confronted with in the twinship rites is in fact a domestication of those wild» — Turner define los ritos de gemelidad como domesticación; el tramo se corta en el cambio de plana.

«The raw energies released in overt symbolisms of sexuality and hostility between the sexes are channeled toward master symbols representative of structural order, and values and virtues on which that order depends.» — Adónde van a parar esas energías crudas: a los símbolos maestros del orden estructural.

«Every opposition is overcome or transcended in a recovered unity, a unity that, moreover, is reinforced by the very potencies that endanger it.» — La fórmula de cierre del capítulo: la unidad recuperada se refuerza con las mismas potencias que la amenazan.

«One aspect of ritual is shown by these rites to be a means of putting at the service of the social order the very forces of disorder that inhere in man's mammalian constitution.» — Y la definición de ritual que de ahí se desprende: poner al servicio del orden social las fuerzas de desorden que están en la constitución mamífera del hombre.

«Van Gennep himself defined rites de passage as "rites which accompany every change of place, state, social position and age.» — La definición de van Gennep que Turner toma como punto de partida del capítulo tercero; el tramo se corta donde el OCR deja abiertas las comillas.

«Van Gennep has shown that all rites of passage or "transition" are marked by three phases: separation, margin (or limen, signifying "threshold" in Latin), and aggregation.» — Las tres fases que Turner expone de van Gennep, con la etimología del *limen* que dará nombre a toda su categoría.

«The first phase (of separation) comprises symbolic behavior signifying the detachment of the individual or group either from an earlier fixed point in the social structure, from a set of cultural conditions (a "state"), or from both.» — La primera fase según esa exposición: conducta simbólica que desprende al sujeto de un punto fijo de la estructura, de un conjunto de condiciones culturales, o de ambos.

«During the intervening "liminal" period, the characteristics of the ritual subject (the "passenger") are ambiguous; he passes through a cultural realm that has few or none of the attributes of the past or coming state.» — La fase intermedia, que es la que Turner desarrollará: el sujeto pasa por un dominio cultural sin casi ningún atributo del estado que deja ni del que viene.

«The attributes of liminality or of liminal personae (" threshold people ") are necessarily ambiguous, since this condition and these persons elude or slip through the network of classifications that normally locate states and positions in cultural space.» — La definición propia de Turner: la ambigüedad de lo liminal no es un defecto de descripción, es lo que resulta de escurrirse por la red de clasificaciones.

«Liminal entities are neither here nor there; they are betwixt and between the positions assigned and arrayed by law, custom, convention, and ceremonial.» — La fórmula con que lo dice: ni aquí ni allá, entre las posiciones que asignan la ley, la costumbre, la convención y el ceremonial.

«Thus, liminality is frequently likened to death, to being in the womb, to invisibility, to darkness, to bisexuality, to the wilderness, and to an eclipse of the sun or moon.» — La serie de imágenes con que, según Turner, las sociedades expresan esa condición: muerte, matriz, invisibilidad, oscuridad, bisexualidad, desierto y eclipse.

«Liminal entities, such as neophytes in initiation or puberty rites, may be represented as possessing nothing. They may be disguised as monsters, wear only a strip of clothing, or even go naked, to demonstrate that as liminal beings they have no status, property, insignia, secular clothing indicating rank or role, position in a kinship system —in short, nothing that may distinguish them from their fellow neophytes or initiands.» — El despojo que Turner describe en los novicios: sin estatuto, propiedad, insignia, ropa que marque rango ni posición de parentesco; nada que los distinga entre sí.

«Their behavior is normally passive or humble; they must obey their instructors implicitly, and accept arbitrary^ punishment without complaint. It is as though they are being reduced or ground down to a uniform condition to be fashioned anew and endowed with additional powers to enable them to cope with their new station in life.» — La conducta prescrita y su razón declarada: se los muele hasta una condición uniforme para rehacerlos con poderes añadidos. El OCR mete un circunflejo en *arbitrary*.

«Among themselves, neophytes tend to develop an intense comradeship and egalitarianism. Secular distinctions of rank and status disappear or are homogenized.» — Lo que aparece cuando desaparece el rango: camaradería intensa e igualitarismo entre los novicios.

«What is interesting about liminal phenomena for our present purposes is the blend they offer of lowliness and sacredness, of homogeneity and comradeship.» — Lo que a Turner le interesa del fenómeno liminal: que mezcla bajeza con sacralidad y homogeneidad con camaradería.

«We are presented, in such rites, with a "moment in and out of time," and in and out of secular social structure,» — La fórmula del momento dentro y fuera del tiempo y de la estructura secular; el tramo se corta antes de la oración de relativo que sigue.

«which reveals, however fleetingly, some recognition (in symbol if not always in language) of a generalized social bond that has ceased to be and has simultaneously yet to be fragmented into a multiplicity of structural ties.» — Continuación de la misma frase: lo que ese momento revela es un vínculo social generalizado que ya dejó de estar fragmentado y todavía no vuelve a estarlo.

«The second, which emerges recognizably in the liminal period, is of society as an unstructured or rudimentarily structured and relatively undifferentiated comitatus, community, or even communion of equal individuals who submit together to the general authority of the ritual elders.» — El segundo de esos modelos, que es el que aflora en el periodo liminal: sociedad como *comitatus*, comunidad o comunión de iguales sometidos juntos a la autoridad de los ancianos rituales.

«The distinction between structure and communitas is not simply the familiar one between "secular" and "sacred," or that, for example, between politics and religion.» — Turner niega que su par se reduzca al de secular y sagrado, o al de política y religión.

«This is not simply, as Fortes (1962, p. 86) has cogently argued, a matter of giving a general stamp of legitimacy to a society's structural positions.» — Turner recoge el argumento de Fortes sobre la legitimación de las posiciones estructurales y dice que el asunto no se agota ahí.

«Liminality implies that the high could not be high unless the low existed, and he who is high must experience what it is like to be low.» — La fórmula que gobierna el resto del volumen: lo alto no es alto sin lo bajo, y quien está alto tiene que probar lo bajo.

«Furthermore, since any concrete tribal society is made up of multiple personae, groups, and categories, each of which has its own developmental cycle, at a given moment many incumbencies of fixed positions coexist with many passages between positions.» — Por qué estructura y communitas no se suceden en el tiempo sino que coexisten: cada grupo y categoría lleva su propio ciclo.

«In other words, each individual's life experience contains alternating exposure to structure and communitas, and to states and transitions.» — Y qué es eso para una vida: exposición alternada a la estructura y a la communitas, a los estados y a las transiciones.

«The position of senior or paramount chief among the Ndembu, as in many other African societies, is a paradoxical one, for he represents both the apex of the structured politico-legal hierarchy and the total community as an unstructured unit.» — La paradoja del jefe supremo, que encarna a la vez la cúspide de la jerarquía y la comunidad entera sin estructurar.

«we find a distinction familiar in Africa between the politically or militarily strong and the subdued autochthonous people, who are nevertheless ritually potent.» — La distinción que Turner declara conocida en África: los fuertes en lo político y militar frente a los autóctonos sometidos, potentes en lo ritual.

«Iowan Lewis (1963) has described such structural inferiors as having "the power or powers of the weak» — El término que Turner toma de Lewis para esos inferiores estructurales; el troceo imprime *Iowan* donde la bibliografía da *IOWAN M.* como nombre del autor, y el tramo se corta donde el OCR deja abiertas las comillas.

«One well-known example from the literature is to be found in Meyer Fortes's account of the Tallensi of northern Ghana, where the incoming Namoos brought chieftainship and a highly developed ancestral cult to the autochthonous Tale, who, for their part, are thought to have important ritual powers in connection with the earth and its caverns.» — El ejemplo que Turner toma de Fortes: los Namoos llegados con la jefatura frente a los Tale autóctonos con poder ritual sobre la tierra.

«The "liminal" and the "inferior" conditions are often associated with ritual powers and with the total community seen as undifferentiated.» — La asociación que Turner declara recurrente entre lo liminal, lo inferior y el poder ritual de la comunidad indiferenciada.

«This hut is known as kafu or kafwi, a term Ndembu derive from ku-fwa, "to die," for it is here that the chief-elect dies from his commoner state.» — La choza donde el jefe electo muere a su condición de plebeyo, nombrada por el verbo morir.

«The chief-elect, clad in nothing but a ragged waist-cloth, and a ritual wife, who is either his senior wife (mwadyi) or a special slave woman, known as lukanu (after the royal bracelet) for the occasion, similarly clad, are called by Kafwana to enter the kafu shelter just after sundown.» — El despojo del jefe electo y de su esposa ritual al entrar en el refugio.

«The chief himself, incidentally, is also known as mwadyi or lukanu in these rites.» — El intercambio de nombres entre el jefe y la esposa ritual dentro del rito.

«The wood for this fire must not be cut by an ax but found lying on the ground.» — La prescripción sobre la leña del fuego ritual.

«This means that it is the product of the earth itself and not an artifact.» — Y su razón declarada: ha de ser producto de la tierra y no artefacto.

«T h e chief and his wife are then forced rather roughly to sit on the mat.» — El trato brusco al jefe electo dentro de la fase liminal.

«T h e wife must not be pregnant, for the rites that follow are held to destroy fertility.» — La interdicción sobre la esposa ritual y su razón.

«Moreover, the chiefly couple must have refrained from sexual congress for several days before the rites.» — La abstinencia previa que el rito exige a la pareja.

«Many informants have told me that " a chief is just like a slave (ndung'u) on the night before he succeeds."» — Lo que los informantes declaran de la víspera de la investidura: el jefe es como un esclavo.

«He is prevented from sleeping, partly as an ordeal, partly because it is said that if he dozes off he will have bad dreams about the shades of dead chiefs, "who will say that he is» — La privación de sueño y sus dos razones declaradas; el tramo se corta en el cambio de plana.

«The phase of reaggregation in this case comprises the public installation of the Kanongesha with all pomp and ceremony.» — La tercera fase en el caso ndembu: la instalación pública con toda la pompa.

«While this would be of the utmost interest in study of Ndembu chieftainship, and to an important trend in current British social anthropology, it does not concern us here.» — Turner declara lo que deja fuera del análisis y por qué: el ceremonial de la instalación interesa al estudio de la jefatura, no a su argumento.

«First, Kafwana and the other Ndembu commoners are revealed as privileged to exert authority over the supreme authority figure of the tribe.» — La primera lectura que Turner saca del rito: los plebeyos tienen el privilegio de mandar sobre la autoridad suprema.

«Second, the supreme political authority is portrayed "as a^slave," recalling that aspect of the coronation of a pope in western-Christendom when he is called upon to be the "serous servorum Dei."» — La segunda: la autoridad suprema figurada como esclavo, que Turner compara con la coronación papal. El OCR imprime *a^slave* y *serous* por *servus*.

«T h e chief has to exert self-control in the rites that he may be able to have self-mastery thereafter in face of the temptations of power.» — La razón que el rito declara para el dominio de sí: prepararlo contra las tentaciones del poder.

«This theme is the stripping off of preliminal and postliminal attributes.» — El tema que Turner nombra en el despojo del jefe: quitar los atributos de antes y de después del umbral.

«The chief and his wife are dressed identically in a ragged waist-cloth and share the same name—mwadyi.» — La forma concreta de ese despojo: misma ropa y mismo nombre para los dos.

«These attributes of sexlessness and anonymity are highly characteristic of liminality.» — Los dos rasgos que Turner declara muy propios de lo liminal: asexualidad y anonimato.

«Other characteristics are submissiyeness and silence.» — Los otros dos que añade; el OCR imprime *submissiyeness*.

«Not only the chief in the rites under discussion, but also neophytes in many riles de passage have to submit to an authority that is nothing less than that of the total community.» — A qué se somete el liminal según Turner: a la autoridad de la comunidad entera, no a una persona. El OCR imprime *riles* por *rites*.

«In tribal societies, too, speech is not merely communication but also power and wisdom.» — Por qué el silencio importa: en esas sociedades hablar no es solo comunicar, es poder y sabiduría.

«The wisdom (mana) that is imparted in sacred liminality is not just an aggregation of words and sentences; it has ontological value, it refashions the very being of the neophyte.» — El estatuto que Turner da al saber transmitido en la liminalidad: valor ontológico, rehace el ser del novicio.

«That is why, in the Chisungu rites of the Bemba, so well described by Audrey Richards (1956), the secluded girl is said to be "grown into a woman " by the female elders—and she is so grown by the verbal and nonverbal instruction she receives in precept and symbol, especially by the revelation to her of tribal sacra in the form of pottery images.» — El caso que Turner toma de Audrey Richards: a la novicia bemba se la hace crecer hasta mujer por la instrucción y por la revelación de los *sacra* en figuras de barro.

«The neophyte in liminality must be a tabula rasa, a blank slate, on which is inscribed the knowledge and wisdom of the group, in those respects that pertain to the new status.» — La figura con que Turner describe al novicio, y su límite: la inscripción alcanza a lo que atañe al estatuto nuevo.

«They have to be shown that in themselves they are clay or dust, mere matter, whose form is impressed upon them by society.» — La lección que el rito les imparte: por sí mismos son barro o polvo, y la forma se la pone la sociedad.

«Another liminal theme exemplified in the Ndembu installation rites is sexual continence.» — El tercer tema liminal que el rito ndembu ejemplifica.

«Indeed, the resumption of sexual relations is usually a ceremonial mark of the return to society as a structure of statuses.» — Y su contraparte: reanudar las relaciones sexuales marca el regreso a la sociedad de estatutos.

«While this is a feature of certain types of religious behavior in almost all societies, in preindustrial society, with its strong stress on kinship as the basis of many types of group affiliation, sexual continence has additional religious force.» — La acotación que Turner añade: donde el parentesco es la base de la afiliación, la continencia pesa más.

«The undifferentiated character of liminality is reflected by the discontinuance of sexual relations and the absence of marked sexual polarity.» — El enlace entre la continencia y lo indiferenciado de la condición liminal.

«It is instructive to analyze the homiletic of Kafwana, in seeking to grasp the meaning of liminality.» — Turner anuncia el análisis de la homilía del plebeyo que reprende al jefe.

«The chastening function of liminality is not confined to this type of initiation but forms a component of many other types in many cultures.» — Turner generaliza la función correctiva de lo liminal más allá de la investidura ndembu.

«His subsequent power is thought partially to spring from this profound immersion in humility.» — La creencia que el rito sostiene: el poder posterior del jefe brota en parte de esa inmersión en la humildad.

«The pedagogics of liminality, therefore, represent a condemnation of two kinds of separation from the generic bond of communitas.» — Lo que Turner lee en la homilía: la pedagogía liminal condena dos maneras de separarse del vínculo genérico.

«The powers that shape the neophytes in liminality for the incumbency of new status are felt, in rites all over the world, to be m o r e than human powers, though they are invoked and channeled by the representatives of the community.» — El estatuto que se atribuye a las potencias que moldean al novicio, con la reserva de que las invoca y canaliza la comunidad.

«Let us now, rather in the fashion of Levi-Strauss, express the difference between the properties of liminality and those of the status system in terms of a series of binary oppositions or discriminations.» — Turner anuncia la lista de oposiciones y declara el préstamo de método a Lévi-Strauss.

«They can be ordered as follows: Transition/state Totality/partiality Homogeneity/heterogeneity Communitas/structure Equality/inequality Anonymity/systems of nomenclature Absence of property/property Absence of status/status» — La primera parte de la lista de oposiciones entre lo liminal y el sistema de estatutos, tal como el troceo la imprime seguida.

«Nakedness or uniform clothing/distinctions of clothing Sexual continence/sexuality Minimization of sex distinctions/maximization of sex distinctions Absence of rank/distinctions of rank Humility/just pride of position Disregard for personal appearance/care for personal appearance No distinctions of wealth/distinctions of wealth Unselfishness/selfishness Total obedience/obedience only to superior rank Sacredness/secularity Sacred instruction/technical knowledge Silence/speech Suspension of kinship rights and obligations/kinship rights and obligations Continuous reference to mystical powers/intermittent reference to mystical powers Foolishness/sagacity» — La parte central de la misma lista, donde la humildad, la obediencia total, lo sagrado, el silencio y la necedad quedan del lado liminal.

«Simplicity/complexity Acceptance of pain and suffering/avoidance of pain and suffering Heteronomy/degrees of autonomy» — El cierre de la lista, ya en la plana siguiente.

«This list could be considerably lengthened if we were to widen the span of liminal situations considered.» — Turner declara la lista abierta y no exhaustiva.

«The reader will have noticed immediately that many of these properties constitute what we think of as characteristics of the religious life in the Christian tradition.» — El salto del material tribal a las religiones históricas: muchas de esas propiedades son las de la vida religiosa cristiana.

«Undoubtedly, Muslims, Buddhists, Hindus, and Jews would number many of them among their religious characteristics, too.» — Y Turner lo extiende a musulmanes, budistas, hindúes y judíos.

«What appears to have happened is that with the increasing specialization of society and culture, with progressive complexity in the social division of labor, what was in tribal society principally a set of transitional qualities " betwixt and between " defined states of culture and society has become itself an institutionalized state.» — La hipótesis histórica que propone con reserva: al complicarse la división del trabajo, lo que era cualidad de tránsito pasó a ser un estado institucionalizado.

«But traces of the passage quality of the religious life remain in such formulations as:» — Turner señala que queda rastro de la cualidad de pasaje en ciertas fórmulas.

«"The Christian is a stranger to the world, a pilgrim, a traveler, with no place to rest his head."» — La fórmula que cita como rastro: el cristiano extranjero, peregrino y viajero sin dónde reclinar la cabeza.

«Transition has here become a permanent condition.» — La fórmula que resume el cambio: la transición vuelta condición permanente.

«Nowhere has this institutionalization of liminality been more clearly marked and defined than in the monastic and mendicant states in the great world religions.» — Dónde ve esa institucionalización con más nitidez: en los estados monástico y mendicante de las grandes religiones.

«For example, the Western Christian Rule of St. Benedict "provides for the life of men who wish to live in community and devote themselves entirely to God's service by self-discipline, prayer, and work.» — Turner cita la descripción de la regla benedictina; el tramo se corta donde el OCR deja abiertas las comillas.

«Erving Goffman (Asylums, 1962) discusses w h a t h e calls the "characteristics of total institutions."» — Turner introduce la categoría de Goffman para leer el monasterio.

«and devotes a good deal of attention to " the stripping and leveling processes which . . . directly cut across the various social distinctions with which the recruits enter.» — La parte del análisis de Goffman que Turner retoma; la elisión con puntos es del texto y el tramo se corta donde el OCR deja abiertas las comillas.

«H e then quotes from St. Benedict's advice to the abbot: " L e t him m a k e no distinction of persons in the monastery.» — El consejo de san Benito que Goffman cita, y que Turner recoge de él; el tramo se corta donde el OCR deja abiertas las comillas.

«Here parallels with Mukanda are striking. The novices are "stripp e d " of their secular clothing w h e n they are passed beneath a symbolic gateway; they are " leveled " in that their former names are discarded and all are assigned the common designation mwadyi, or "novice," and treated alike.» — El paralelo que Turner declara notable entre el monasterio benedictino y los ritos de circuncisión ndembu: despojo de ropa y nivelación por el nombre común.

«My view is briefly that from the perspectival viewpoint of those concerned with the maintenance of "structure," all sustained manifestations of communitas must appear as dangerous and anarchical, and have to be hedged around with prescriptions, prohibitions, and conditions.» — La posición que Turner declara suya: para quien cuida la estructura, toda communitas sostenida es peligro y anarquía, y hay que cercarla de prescripciones.

«And, as Mary Douglas (1966) has recently argued, that which cannot be clearly classified in terms of traditional criteria of classification, or falls between classificatory boundaries, is almost everywhere regarded as "polluting" and "dangerous" (passim).» — El argumento que Turner toma de Mary Douglas para explicar ese cerco.

«To repeat what I said earlier, liminality is not the only cultural manifestation of communitas.» — Turner repite la acotación que impide reducir su segundo término al primero.

«Within stable structural systems, there are many dimensions of organization.» — Dónde busca las otras manifestaciones: en las muchas dimensiones de organización de los sistemas estables.

«Max Gluckman (1965), for example, writes: " T h e court jester operated as a privileged arbiter of morals, given license to gibe at king and courtiers, or lord of the manor.» — La figura que Turner toma de Gluckman como manifestación de communitas dentro de la estructura; el tramo se corta donde el OCR deja abiertas las comillas.

«He further mentions how jesters attached to many African monarchs were "frequently dwarfs and other oddities."» — El dato que suma de la misma fuente sobre los bufones de monarcas africanos.

«These figures, representing the poor and the deformed, appear to symbolize the moral values of communitas as against the coercive power of supreme political rulers.» — La lectura que Turner propone con reserva: los pobres y los deformes simbolizan los valores morales de la communitas frente al poder coercitivo.

«All these mythic types are structurally inferior or "marginal," yet represent what Henri Bergson would have called " o p e n " as against "closed morality," the latter being» — Turner enlaza esos tipos míticos con la moral abierta de Bergson; el tramo se corta en el cambio de plana.

«In closed or structured societies, it is the marginal or "inferior" person or the "outsider" who often comes to symbolize what David Hume has called "the sentiment for humanity," which in its turn relates to the model we have termed " communitas.» — Quién simboliza la communitas en una sociedad cerrada, según Turner: el marginal, el inferior, el de fuera, con la expresión que atribuye a Hume; el tramo se corta donde el OCR deja abiertas las comillas.

«Among the more striking manifestations of communitas are to be found the so-called millenarian religious movements, which arise among what Norman Cohn (1961) has called "uprooted and desperate masses in town and countryside . . . living on the margin of society" (pp. 31-32) (i.e., structured society), or where formerly tribal societies are brought under the alien overlordship of complex, industrial societies.» — Turner mete los movimientos milenaristas entre las manifestaciones notables de la communitas, con la caracterización que toma de Norman Cohn y su propia aclaración entre paréntesis de qué sociedad es el margen. La elisión con puntos es del texto.

«It is noteworthy that m a n y of these movements cut right across tribal and national divisions d u r i n g their initial momentum.» — El rasgo que Turner destaca de esos movimientos en su primer impulso: atraviesan las divisiones tribales y nacionales.

«They are essentially phenomena of transition. This is perhaps w h y in so many of these movements much of their mythology a n d symbolism is borrowed from those of traditional rites de passage, either in the cultures in which they originate or in the cultures with w h i c h they are in dramatic contact.» — La explicación que Turner propone con reserva para el parecido entre esos movimientos y los ritos de paso: son fenómenos de transición y toman prestado su simbolismo.

«In practice, of course, the impetus soon becomes exhausted, and the " m o v e m e n t " becomes itself an institution among other institutions—often one m o r e fanatical and militant than the rest, for the reason that it feels itself to be the unique bearer of universal human truths.» — El destino que Turner les atribuye: el impulso se agota y el movimiento se vuelve institución, con frecuencia más fanática que las demás por creerse portadora única de verdades universales.

«Communitas is of the now; structure is rooted in the past and extends into the future through language, law, and custom.» — La distinción temporal entre los dos modelos: la communitas es del ahora y la estructura viene del pasado y sigue por la lengua, la ley y la costumbre.

«The poet Allen Ginsberg is particularly eloquent about the function of sexual freedom.» — Turner nombra a Ginsberg entre las voces contemporáneas de la communitas.

«The Zen formulation "all is one, one is none, none is all" well expresses the global, unstructured character earlier applied to communitas.» — La fórmula zen que Turner toma como expresión del carácter global y no estructurado de la communitas.

«The dominant line of descent confers the overtly significant attributes of social personality—jural status, rights of inheritance and succession to property and office, political allegiance, ritual privileges and obligations; and the submerged line [constituted by matri-filiation; I would prefer "submerged side," since the link is a personal one between ego and his mother and through her both to her patrilineal kin and to her cognates] confers certain spiritual characteristics.» — Turner cita a Fortes sobre las dos líneas de descendencia y le enmienda el término dentro del corchete, por tratarse de un vínculo personal y no de una línea.

«It does not subserve common interests of a material, jural, or ritual kind; it unites individuals only by ties of mutual interest and concern not unlike those that prevail between close collateral kin in our culture.» — Lo que el lado uterino no hace, según la cita de Fortes: no sirve intereses materiales, jurídicos ni rituales, solo une por interés y cuidado mutuos.

«While it constitutes one of the factors that counterpoise the exclusiveness of the agnatic line, it does not create corporate groups competing with the agnatic lineage and clan.» — Y su límite en la misma cita: contrapesa la exclusividad agnaticia sin formar grupos rivales.

«Carrying only a spiritual attribute, the uterine tie cannot undermine the jural and politico-ritual solidarity of the patrilineal lineage (p. 3a—my emphases).» — El cierre de la cita de Fortes, con la nota de que las cursivas son de Turner; el OCR imprime *p. 3a* por *p. 32*.

«In brief, matrilaterality represents, in the dimension of kinship, the notion of communitas.» — La lectura que Turner saca de todo eso: la matrilateralidad es la communitas en clave de parentesco.

«That is to say, the ancestors associated with it come, by definition, from a matrilateral lineage of the diviner; and the dominant figure among them is usually a woman, " a mother.» — Lo que Turner expone del complejo *bakologo* de los tallensi, según Fortes; el tramo se corta donde el OCR deja abiertas las comillas.

«The bakologo . . . is the very incarnation of the vindictive and jealous aspect of the ancestors.» — La caracterización que Turner cita de Fortes; la elisión con puntos es del texto.

«It persecutes the man in whose life it has intervened relentlessly, until he finally submits and " accepts it—that is, until he undertakes to set up a shrine to the [matrilateral] bakologo spirits in his own home so that he can sacrifice to them regularly.» — La secuencia de la persecución y la sumisión, con el corchete aclaratorio de Turner.

«Every man, and not only those who have suffered exceptional misfortunes, is directed by the religious system of the Tallensi to project his deeper feelings of guilt and insecurity largely on to the mother image embodied in the bakologo complex.» — La generalidad del caso según la cita: no son los desgraciados excepcionales, es todo hombre.

«He temporizes, evades, and resists, perhaps for years, until he is at last forced to submit and accept the bakologo.» — La resistencia que precede a la sumisión, que puede durar años.

«Nine out of ten men over forty have bakologo shrines, but not every man has a talent for divining, so most men simply have the shrine and do not use it for divining (p. 325—my emphases).» — El recuento que cierra la cita de Fortes, con las cursivas declaradas de Turner.

«I have given Fortes's account at some length because I think it brings out vividly, not only the opposition and tension between patrilineal and matrilateral kinship bonds, but also the tension produced in individual pysches as they mature between structural and communitarian ways of looking at Tallensi society.» — Turner declara por qué cita tan largo: el caso muestra a la vez la tensión entre las dos líneas y la tensión dentro de cada persona al madurar. El OCR imprime *pysches*.

«We must remember that the dogma of patriliny, what Homans and Schneider would call the " h a r d " descent line through which rights over status and property are transmitted, is dominant and colors the values of the Tallensi at many levels of society and culture.» — El recordatorio con que Turner acota la lectura, tomando de Homans y Schneider el término de línea dura.

«must needs appear to have a disruptive aspect.» — El cierre de esa acotación: en tal sociedad los lazos por mujeres tienen que parecer disruptivos; el tramo es el final de una frase que el troceo parte.

«That is why, in my opinion the Tallensi have the bakologo "mother image," which "persecutes" and "intervenes" in a mature» — La explicación que Turner declara como opinión propia; el tramo se corta en el cambio de plana.

«remains in the mother as a seed of life" (kabubu kawumi).» — Cierre de la exégesis de Muchona del otro lado del corte de chunk: lo que queda en la madre es semilla de vida.

«Fascinating correlations can be shown in many societies to exist between this conversion to the perspective of communitas and the assertion of individuality as against status incumbency.» — El enlace que Turner propone entre pasarse a la perspectiva de la communitas y afirmarse como individuo contra el cargo.

«Fortes (1949) has shown us the individuating functions of the tie between sister's son and mother's brother among the Tallensi, which, he says, "is an important breach in the genealogical fence enclosing the agnatic lineage; it is one of the main gateways of an individual's social relations with members of other clans than his own" (p. 3 1 ) .» — Lo que Turner expone de Fortes: el lazo con el tío materno abre una brecha en la cerca genealógica del linaje agnaticio.

«By matrilaterality, the individual, in his integral character, is emancipated from the segmental status incumbencies determined by patriliny into the wider life of a community which extends beyond the Tallensi proper into tribal groups of similar religious culture.» — La lectura que Turner saca: por el lado materno la persona se emancipa de los cargos segmentarios hacia una comunidad más amplia que la propia tribu.

«All rituals have this exemplary, model-displaying character; in a sense, they might be said to "create" society, in much the same way as Oscar Wilde held life to be " a n imitation of art."» — La tesis sobre el ritual como modelo, apoyada en la inversión de Oscar Wilde; el OCR espacia *an*.

«It was the clansmen of the last-mentioned who came to set up the shrine for their classificatory "grandson" Naabdiya.» — El caso concreto del santuario levantado por el clan materno.

«The lineage head sacrifices t h e two birds provided by the patient at his lineage shrine, explaining to the ancestors the nature of the occasion that has brought t h e i r sister's son or matrilateral grandson to plead with them.» — El rito de instalación de ese santuario según Turner.

«" I n this way," says Fortes, "the direct continuity of the new bakologo shrine with the matrilateral lineage bogar is tangibly symbolized" (p. 326).» — La conclusión de Fortes que Turner cita: la continuidad entre santuarios queda simbolizada de modo tangible.

«Thus, two shrines twelve miles apart—and it must be remembered that Taleland itself is "scarcely twenty miles wide"—and several intervening shrines are directly and " t a n g i b l y " linked by the rites.» — Turner mide la distancia que el rito enlaza contra el tamaño del país tale.

«The fact that continuous physical contact between the lineages involved is hardly possible is not ideologically important here, for the bakologo shrines are symbols and expressions of Tale community.» — La acotación que hace: el contacto físico continuo no importa, porque lo que el santuario expresa es la comunidad.

«Such linkages are patently in their aggregate and transection more than merely personal or spiritual ties; they represent the ties of communitas countering the cleavages of structure.» — Lo que esos enlaces son en conjunto: lazos de communitas que contrarrestan los cortes de la estructura.

«They are, moreover, bonds created from the " s u b m e r g e d " side of kinship, the jurally weaker or inferior side.» — Y de qué lado nacen: del lado sumergido, el jurídicamente más débil.

«It is this perennial tensed opposition between communitas and structure that, to my mind, lies at the back of both the sacred and "affectional" aspects of the mother's brother/sister's son relationship in many patrilineal societies.» — La explicación que Turner declara suya para el viejo problema del tío materno en las sociedades patrilineales.

«the mother's brother, who has weak jural authority over his nephew, nevertheless may have a close personal tie of friendship with him, may give him sanctuary from paternal harshness, and, very often, has mystical powers of blessing and cursing over him.» — El retrato del tío materno: poca autoridad jurídica, amistad estrecha, asilo frente al padre y poder místico de bendecir y maldecir.

«Here weak legal authority in a corporate group setting is countered by strong personal and mystical influences.» — La fórmula que resume ese reparto.

«According to Evans-Pritchard (1956), "in some myths of the Jikany tribes [of the Nuer] the leopard-skin [insignium of priestly office] was given by the ancestors of the [territorially] dominant [agnatic] lineages to their maternal uncles that they might serve as tribal priests.» — El mito nuer que Turner toma de Evans-Pritchard, con los corchetes aclaratorios del propio Turner; el tramo se corta donde el OCR deja abiertas las comillas.

«The structurally opposed lineages of the clan were then in the common relationship of sisters' sons to the line of priests, which thus had a mediatory position between them" (p. 293—my emphasis).» — El cierre de esa cita, con la cursiva declarada de Turner: el sacerdote queda en posición mediadora entre linajes opuestos.

«The priest's m a j o r role is in connection with homicide, where he gives the slayer sanctuary, negotiates a settlement, performs sacrifice to enable n o r m a l social relations to be resumed, and rehabilitates the slayer.» — El oficio del sacerdote de piel de leopardo: asilo al homicida, negociación, sacrificio y rehabilitación.

«T h i s generalized mother's brother thus has many of the attributes of communitas with which we are becoming familiar: he is a stranger, a mediator, acts for the whole community, has a mystical relationship with the whole earth it dwells upon, represents peace as against feud, and is unaligned with any specific political segment.» — La lista de atributos con que Turner identifica al tío materno generalizado como figura de communitas.

«Lest it may be thought that structure is universally associated with patriliny and masculinity, a n d communitas with matrilaterality and femininity, in societies articulated by the principle of unilineal descent, it is worth taking a brief glance at a well-known matrilineal society, the Ashanti of Ghana.» — Turner previene contra la generalización que su propio material sugiere, y por eso pasa a un caso matrilineal.

«Fortes (1950) has described the segmentary character of the lineage: "each segment being defined in relation to other segments of like order by reference to common and differentiating ancestresses" (p. 255).» — La descripción del linaje ashanti que Turner toma de Fortes.

«Succession to office and inheritance of property are matrilineal, and the wards of sections of Ashanti villages are each inhabited by a nuclear matrilineage surrounded by a fringe of cognates and affines.» — Cómo se transmiten el cargo y la propiedad entre los ashanti, y cómo se habita la aldea.

«The name for a matrilineage is abusua, which, according to Rattray, (1923) is "synonymous with mogya, blood" (p. 35)—as in» — La equivalencia entre linaje materno y sangre que Turner toma de Rattray; el tramo se corta en el cambio de plana.

«Yet, from the point of view of the present paper, the ntbro divisions are of the utmost importance.» — Turner declara de máxima importancia para su argumento las divisiones patrilineales ashanti, que el OCR imprime *ntbro* por *ntoro*.

«Fortes (1950, p. 266) has emphasized the minimal significance of this patrilineal element for the kinship system, and for the politico-legal order.» — Lo que Fortes sostiene sobre ese mismo elemento, y de lo que Turner se aparta: que pesa poco para el parentesco y el orden político-jurídico.

«He speaks of the ntoro as "named quasiritual divisions," but these are neither exogamous nor organized groups in any sense.» — La caracterización de Fortes y la acotación que Turner le añade. El impreso parte *quasi-* al final de un renglón y *ritual* al principio del siguiente, y la extracción por programa devuelve *quasiritual*; la lectura propuesta es *quasi-ritual*, con guion léxico como el *quasi-reTigious* de la plana 177.

«According to Rattray (1923), the Ashanti believe that it is the "male-transmitted ntoro or semen, mingling with the blood [a symbol of the matrilineage] in the female, which accounts for the physiological mysteries of conception . . . ntoro . . . is . . . used at times synonymously with sunsum, that spiritual element in a man or a woman upon which depends . . . that force, personal magnetism, character, personality, power, soul, call it what you will, upon which depend health, wealth, worldly power, success in any venture, in fact everything that makes life at all worth living" (p. 46).» — La creencia ashanti que Turner toma de Rattray sobre el *ntoro* como semen y como elemento espiritual; los corchetes son de Turner y las elisiones con puntos, del texto.

«Rattray (1923) was able to enumerate nine ntoro divisions, though he says there may have been more.» — El recuento de Rattray, con su propia reserva.

«One ntoro is traditionally considered to be "the first ntoro ever bestowed upon man, the Bosommuru ntoro" (p. 48).» — La división que la tradición ashanti tiene por primera.

«The women conceived and brought forth the first children in the world, who took Bosommuru as their ntoro, each male passing on this ntoro to his children.» — El mito ashanti de origen del *ntoro* que Turner expone: se transmite de varón a hijos.

«If a Bosommuru ntoro man or woman sees a d e a d python (they would never kill one) they sprinkle white clay upon it a n d b u r y it (pp. 4 8 - 4 9 )» — La observancia que acompaña a esa división, con el pitón por símbolo masculino.

«The major Ashanti gods are male deities, the sons of Onyame, the male High God.» — El panteón ashanti según Turner, masculino en su cima.

«Furthermore, they are all connected with water, the master symbol of fertility, a n d b y extension of those good things the Ashanti hold in common, regardless of their subgroup affiliations.» — El símbolo que los une y lo que Turner lee en él: el agua como lo que se tiene en común por encima de los subgrupos.

«Rattray ( 1 9 2 3 ) quotes Ashanti as saying: "Onyame decided to send those children of his own d o w n to the earth in order that they might receive benefits from, and confer t h e m upon, mankind.» — El dicho ashanti que Turner toma de Rattray; el tramo se corta donde el OCR deja abiertas las comillas.

«To summarize our Ashanti findings to this point: There would appear to be a nexus between the father-child bond, ntoro (as semen, spirit, and social division with widely scattered membership) ; masculinity (represented by the father image, Onyame, his sons, and the mythical python, a male symbol); saliva; water; blessing by blowing water; lakes; rivers; the sea; white symbolism; and priesthood.» — El nexo que Turner propone con reserva —*would appear*— entre el lazo padre-hijo y toda una serie de símbolos ashanti.

«For example, the river god Tano or Ta Kora, according to Rattray (1923), "seems especially indifferent or even hostile to women.» — La hostilidad del dios del río hacia las mujeres según Rattray; el tramo se corta donde el OCR deja abiertas las comillas.

«No women are allowed to touch his shrine, and he has no female akomfo (priests) of his own.» — La interdicción concreta que la acompaña.

«It will be recalled that the Tano River plays a n important role in the Adae rites of the Asantehene, paramount chief of the nation.» — El enlace de ese dios con el rito del jefe supremo.

«According to Rattray, "she did not taboo menstruation {kyiri bara); she liked human blood» — El contraste que Turner toma de Rattray con una deidad femenina; el troceo imprime la llave por el paréntesis y el tramo se corta donde el OCR deja abiertas las comillas.

«the king is smeared w i t h the red esono d y e» — El gesto que quiebra la observancia del *ntoro* en la persona del rey.

«In many patrilineal societies, especially those with the blood feud, it is descent through males that is associated with ambivalent blood symbolism.» — El contraste que Turner traza con las sociedades patrilineales.

«But, in Ashanti, where matriliny is the dominant articulating principle, the male-to-male link of descent is regarded as almost totally auspicious and connected with the Sky God and the great river gods, who preside over fertility, health, strength, and all the life values shared by everyone.» — Y la inversión que encuentra entre los ashanti, donde el lado no dominante es el fausto: prueba de que su par no se alinea con el sexo.

«Surely an ill-assorted bunch of social phenomena! Yet all have this common characteristic: they are persons or principles that ( 1 ) fall in the interstices of social structure, (2) are on its margins, or (3) occupy its lowest rungs.» — El criterio con que Turner reúne su lista dispareja: intersticios, márgenes y peldaños más bajos de la estructura.

«T h e concept of "conflict" has come to be connected with the concept of "social structure," since the differentiation of parts becomes opposition between parts, and scarce status becomes the object of struggles between persons and groups who lay claim to it.» — Por qué el conflicto quedó pegado a la noción de estructura, según Turner.

«I have tried to eschew the notion that communitas has a specific territorial locus, often limited in character, which pervades many definitions.» — Lo que Turner declara haber evitado en su propio uso del término: atarlo a un lugar.

«Community is the being no longer side by side (and, one might add, above and below) but with one another of a multitude of persons.» — La definición de comunidad de Buber que Turner cita, con su propio inciso entre paréntesis sobre el arriba y el abajo.

«Just because the communitas component is elusive, hard to pin down, it is not unimportant.» — La objeción que Turner se adelanta a responder: que el término sea escurridizo no lo vuelve prescindible.

«Communitas, with its unstructured character, representing the "quick" of human interrelatedness, what Buber has called das Zwischenmenschliche, might well be represented by the "emptiness at the center," which is nevertheless indispensable to the functioning of the structure of the wheel.» — La imagen del vacío del cubo de la rueda con que Turner figura la communitas, tomando de Buber el término alemán.

«It is neither by chance nor by lack of scientific precision that, along with others who have considered the conception of communitas, I find myself forced to have recourse to metaphor and analogy.» — Turner declara deliberado, y no un defecto de precisión, el uso de metáfora y analogía para este término.

«Structure, on the other hand, has cognitive quality; as Levi-Strauss has perceived, it is essentially a set of classifications, a model for thinking about culture and nature and ordering one's public life.» — Lo que Turner atribuye a la estructura, con el crédito a Lévi-Strauss: es cognitiva, un conjunto de clasificaciones.

«Communitas has also an aspect of potentiality; it is often in the subjunctive mood.» — Y lo que atribuye a la communitas: potencialidad, modo subjuntivo.

«Bergson saw in t h e w o r d s and writings of prophets and great artists the creation of a n " o p e n morality," which was itself an expression of what he called t h e Han vital, or evolutionary "life-force."» — Lo que Turner expone de Bergson sobre la moral abierta de profetas y artistas; el OCR imprime *Han vital* por *élan vital*.

«Prophets and artists tend to b e liminal and marginal people, "edgemen," who strive with a passionate sincerity to rid themselves of the cliches associated with status incumbency and role-playing and to enter into vital relations w i t h other men in fact or imagination.» — El retrato que Turner hace de profetas y artistas como gente del borde.

«Communitas breaks in through the interstices of structure, in liminality; at the edges of structure, in marginality; and from beneath structure, in inferiority.» — Las tres vías por las que, según Turner, irrumpe la communitas.

«It is almost everywhere held to be sacred or "holy," possibly because it transgresses or dissolves the norms that govern structured and institutionalized relationships and is accompanied by experiences of u n p r e c e d e n t e d potency.» — Por qué se la tiene por sagrada, según la explicación que Turner propone con reserva.

«The processes of "leveling" and "stripping," to which Goffman has drawn our attention, often appear to flood t h e i r subjects with affect.» — El efecto afectivo que Turner atribuye a los procesos de nivelación y despojo.

«Instinctual energies are surely liberated by these processes, but I am now inclined to think that communitas is n o t solely the product of biologically inherited drives released from cultural constraints.» — Turner declara un cambio de posición propio: la communitas no es solo pulsión liberada.

«Rather is it the product of peculiarly h u m a n faculties, which include rationality, volition, and memory, and w h i c h develop with experience of life in society—just as among the T a l l e n s i it is only mature men who undergo the experiences that i n d u c e them to receive bakologo shrines.» — Lo que pone en su lugar: facultades humanas —razón, voluntad, memoria— que se desarrollan con la experiencia social.

«The notion that there is a generic b o n d between men, and its related sentiment of "humankindness," a r e n o t epiphenomena of some kind of herd instinct but are products of " m e n in their wholeness wholly attending."» — La negativa contra la lectura del instinto de rebaño, con la fórmula de la atención entera.

«What is certain is that no society can function adequately without this dialectic.» — La tesis que Turner declara cierta: ninguna sociedad funciona sin la dialéctica de los dos modelos.

«Exaggeration of structure may well lead to pathological manifestations of communitas outside or against "the law."» — El desequilibrio por un lado y su efecto.

«Exaggeration of communitas, in certain religious or political movements of the leveling type, may be speedily followed by despotism, overbureaucratization, or other modes of structural rigidification.» — Y por el otro: despotismo, exceso de burocracia, rigidez.

«For, like the neophytes in the African circumcision lodge, or the Benedictine monks, or the members of a millenarian movement, those living in community seem to require, sooner or later, an absolute authority, whether this be a religious commandment, a divinely inspired leader, or a dictator.» — La razón que Turner propone con reserva para ese vuelco: quien vive en comunidad acaba pidiendo autoridad absoluta.

«Communitas cannot stand alone if the material and organizational needs of human beings are to be adequately met.» — El límite que Turner le pone a su propio segundo término.

«Maximization of communitas provokes maximization of structure, which in its turn produces revolutionary strivings for renewed communitas.» — La oscilación que enuncia entre los dos modelos.

«The history of any great society provides evidence at the political level for this oscillation.» — Dónde dice que se ve esa oscilación.

«Thus, most millenarian movements try to abolish property or to hold all things in common.» — El caso que toma: los movimientos milenaristas y la propiedad.

«Usually this is possible only for a short time—until the date set for the coming of the millennium or the ancestral cargoes.» — Y su duración, atada a la fecha anunciada.

«When prophecy fails, property and structure return and the movement becomes institutionalized, or the movement disintegrates and its members merge into the environing structured order.» — Las dos salidas cuando la profecía falla.

«Yet, as most anthropologists would now confirm, customary norms a n d differences of status and prestige in preliterate societies allow of little scope for individual liberty and choice—the individualist is often regarded as a witch;» — La acotación de Turner contra la idealización de lo preliterario: allí el individualista suele ser tenido por brujo.

«However, even in the simplest societies, t h e distinction between structure and communitas exists and obtains symbolic expression in the cultural attributes of liminality, marginality, and inferiority.» — Y aun así, la distinción existe en las sociedades más simples y se dice en símbolos.

«But together they constitute the "human condition," as regards man's relations with his fellow man.» — El cierre del capítulo tercero: los dos modelos juntos son la condición humana en lo que toca al trato entre hombres.

«Communitas is in this respect strikingly different from Durkheimian "solida.ri.tyJ' - the force of which depends upon an in-group/out-group contrast.» — Turner separa su término del de Durkheim: la solidaridad se alimenta del contraste entre grupo propio y ajeno, la communitas no. El OCR destroza la palabra *solidarity*.

«To some extent, communitas is to solidarity as Henri Bergson's "open morality" is to his "closed morality."» — La proporción con que lo dice, apoyada en el par de Bergson; el *to some extent* es su límite.

«Both normative and ideological communitas are already within the d o m a i n of structure, and it is the fate of all spontaneous communitas in history to undergo what most people see as a "decline and fall" into structure and law.» — La tripartición del capítulo cuarto —espontánea, normativa, ideológica— y el destino que Turner atribuye a la primera: caer en estructura y ley.

«It is my intention to trace the broad outlines of this widely distributed process with reference to two well-known historical examples: the early Franciscans of medieval Europe, and the Sahajiyas of fifteenth- and sixteenth-century India.» — Los dos casos históricos que Turner anuncia para el capítulo.

«Furthermore, structure tends to be pragmatic and this-worldly; while communitas is often speculative and generates imagery and philosophical ideas.» — El reparto que Turner hace entre lo pragmático y lo especulativo.

«One example of this contrast, to which our seminar gave a great deal of attention, is that kind of normative communitas that characterizes the liminal phase of tribal initiation rites.» — El ejemplo tribal del contraste, tomado del seminario que Turner dirigía.

«Here there is usually a great simplification of social structure in the British anthropological sense, accompanied by a rich proliferation of ideological structure, in the form of myths and sacra, in the Levi-Strauss sense.» — Lo que ocurre en esa fase, con los dos sentidos de estructura distinguidos por escuela.

«It is not tribal initiation, however, but the genesis of religious movements that concerns us here—though both may possibly be said to exhibit a " liminal" character, in that they arise in times of radical social transition, when society itself seems to be moving from one fixed state to another, whether the terminus ad quern is believed to be on earth or in heaven.» — Turner acota el objeto del capítulo y justifica con reserva el paralelo entre iniciación y movimiento religioso; el OCR imprime *quern* por *quem*.

«For example, today's hippies, like yesterday's Franciscans, assume the attributes of the structurally inferior in order to achieve communitas.» — El paralelo que Turner traza entre hippies y franciscanos por el gesto compartido de asumir los atributos del inferior.

«In our seminar, also, we frequently came across instances, in religion and literature, in which normative and ideological communitas are symbolized by structurally inferior categories, groups, types, or individuals, ranging from the mother's brother in patrilineal societies, to conquered autochthonous peoples, Tolstoy's peasants, Gandhi's harijans, and the " holy poor " or " God's poor " of medieval Europe.» — La serie de figuras del inferior estructural que Turner reúne, del tío materno al pobre de Dios medieval.

«The scattered clues and indications we have e n c o u n t e r e d in preliterate and preindustrial societies» — Turner recapitula lo hallado en las sociedades sin escritura antes de pasar a las letradas; el tramo es el arranque de una frase larga que el OCR espacia.

«In these sources, b o t h religious and secular, a fairly regular connection is m a i n t a i n e d between liminality, structural inferiority, lowermost status, a n d structural outsiderhood on the one hand, and, on the other, s u c h universal human values as peace and harmony between all m e n» — La conexión que Turner declara bastante regular entre la condición del margen y los valores universales; el tramo se corta donde la enumeración sigue.

«And of especial i m p o r t a n c e in all these Utopian formulations is the persisting adhesion b e t w e e n equality and absence of property.» — El rasgo que Turner destaca en toda formulación utópica: igualdad y ausencia de propiedad van pegadas.

«Take, .for example, G o n z a l o ' s ideal commonwealth in Shakespeare's Tempest (Act II, S c e n e i , lines 1 4 1 - 163), in which Gonzalo addresses the villainous» — El ejemplo literario que Turner introduce: la república ideal que el personaje Gonzalo expone en *La tempestad* de Shakespeare. El tramo se corta antes de los nombres de Antonio y Sebastián.

«V the commonwealth I would by contraries Execute all things; for no kind of traffic Would I admit; no name of magistrate; Letters should not be known; riches, poverty And use of service, none; contract, succession Bourn, bound of land, tilth, vineyard, none; No use of metal, corn, or wine, or oil;» — Los versos de Shakespeare que Turner transcribe, donde la república se define por lo que suprime; el OCR imprime *V* por *I'* al arranque.

«This implies social organization, with its " e n d s " and " m e a n s " and necessary "deferment of gratifications," and all these entail the establishment, however transient, of orderly structural relations between man and man.» — La objeción de Turner a toda utopía sin trabajo: producir lo necesario implica organización y, con ella, relaciones estructurales.

«Thus he circumvents the crucial difficulty of all Utopias— that they have to produce life's necessities through work—in economists' jargon, to mobilize resources.» — Lo que el personaje de Shakespeare esquiva, según Turner.

«in more spartan circumstances, men would have had to work if only to keep warm.» — Y la prueba del esquive: en un clima menos benigno habría que trabajar aunque solo fuera para no morir de frío.

«Gonzalo suggests that among his innocent people t h e r e would be no treason, felony, sword, pike, knife, gun—with w h i c h h e appears to equate the need of any engine, as though war, conflict, or indeed any "politicking" were necessarily connected w i t h technology, even of the most rudimentary sort.» — Lo que Turner lee en la lista del personaje: que iguala el conflicto con la técnica, por rudimentaria que sea.

«Gonzalo gets around this awkward fact b y assuming an incredible fecundity of nature—and thereby i n d i c a t i n g t h e absurdity of his whole noble dream.» — El costo que Turner le cobra a ese esquive: la fecundidad increíble de la naturaleza delata lo absurdo del sueño.

«When Buber uses the term "community" he is not, in t h e first place, talking about persisting social groups with institutionalized structures.» — La precisión que Turner hace sobre el uso de Buber.

«He does believe, of course, that such groups c a n b e founded» — Y su matiz: Buber sí cree que tales grupos pueden fundarse; el tramo se corta donde sigue el ejemplo.

«Gonzalo's commonwealth cleaves closer t h a n a l m o s t any other type of ideological communitas to what Buber ( 1 9 5 8 , 1961) has called "das Zwischenmenschliche," or spontaneous c o m m u n i t a s .» — El juicio de Turner sobre la república del personaje shakespeareano: se acerca como pocas a lo que Buber llama lo interhumano.

«Spontaneous communitas can never be adequately expressed in a structural form, but it may arise unpredictably at any time between human beings who are institutionally reckoned or defined as members of any or all kinds of social groupings, or of none.» — La tesis sobre la communitas espontánea: no cabe en forma estructural y aparece sin aviso entre cualesquiera personas.

«Nevertheless, by impetrative ritual means, a t t e m p t s a r e made, mostly in the phases of liminal seclusion, to cause the deities or ancestors to bring this charism of communitas among m e n .» — Lo que las sociedades hacen pese a esa imprevisibilidad: pedirla por medios rituales.

«But there is no specific social form that is held to express s p o n t a n e o u s communitas.» — La negativa que Turner mantiene: no hay forma social que la exprese.

«Rather is it expected best to arise in the intervals between incumbencies of social positions and statuses, in w h a t used to be known as "the interstices of the social structure.» — Dónde se espera que surja; el tramo se corta donde el OCR deja abiertas las comillas.

«I n c o m p l e x industrialized societies, we still find traces in the liturgies of churches and other religious organizations of institutionalized a t t e m p t s to prepare for the coming of spontaneous communitas.» — El rastro que Turner encuentra de esa impetración en las liturgías de las sociedades industriales.

«T h i s modality of relationship, however, appears to flourish best in spontaneously liminal situations— phases betwixt and between states w h e r e social-structural role-playing is dominant, and especially b e t w e e n status equals.» — La condición que Turner declara más favorable: entre estados, y entre iguales.

«Some attempts have been m a d e fairly recently in America and Western Europe to re-create t h e ritual conditions under which spontaneous communitas m a y b e , d a r e one say it, invoked.» — Turner introduce, con la salvedad de *dare one say it*, los intentos contemporáneos de invocarla.

«The beats and the hippies, by the eclectic and syncretic use of symbols and liturgical actions drawn from t h e repertoire of many religions, and of "mind-expanding" drugs, " r o c k " music, and flashing lights, try to establish a " t o t a l " c o m m u n i o n with one another.» — Los medios que Turner atribuye a beats y hippies: símbolos de muchas religiones, drogas, rock y luces.

«This, they hope and believe, will enable t h e m to reach one another through the "dereglement ordonne de tous les jear," in tender, silent, cognizant mutuality and in all concreteness.» — Lo que esperan de esos medios, dicho con una fórmula francesa que el OCR corrompe (lectura propuesta: *dérèglement ordonné de tous les sens*).

«T h e kind of communitas desired by tribesmen in their rites a n d b y hippies in their "happenings" is not the pleasurable and effortless comradeship that can arise between friends, coworkers, or professional colleagues any day.» — El deslinde que Turner hace: lo que unos y otros buscan no es la camaradería fácil de todos los días.

«The often made etymological h o m o l o g y between the nouns " existence" and "ecstasy" is pertinent h e r e ; to exist is to "stand outside"— i.e., to stand outside the totality of structural positions one normally occupies in a social system.» — La homología etimológica que Turner declara pertinente: existir es estar fuera de las posiciones que uno ocupa.

«In the religion of preindustrial societies, this state is regarded rather as a means to the end of becoming more fully involved in the rich manifold of structural role-playing.» — La diferencia que marca con las sociedades preindustriales, donde ese estado es medio y no fin.

«There is a mystery of mutual distance, what the poet Rilke called "the circumspection of human gesture," which is just as humanly important as the mystery of intimacy.» — La reserva que Turner pone a su propio entusiasmo, con la fórmula de Rilke: la distancia mutua importa tanto como la intimidad.

«On the other hand, structural action swiftly becomes arid and mechanical if those involved in it are not periodically immersed in the regenerative abyss of communitas.» — Y la reserva simétrica: sin inmersión periódica, la acción estructural se vuelve árida.

«Wisdom is always to find the appropriate relationship between structure and communitas under the given circumstances of time and place, to accept each modality when it is paramount without rejecting the other, and not to cling to one when its present impetus is spent.» — La única prescripción que Turner enuncia en todo el libro: dar a cada modalidad su hora sin rechazar la otra ni aferrarse a la que ya se gastó.

«The great human temptation, found most prominently among Utopians, is to resist giving up the good and pleasurable qualities of that one phase to make way for what may be the necessary hardships and dangers of the next.» — La tentación que atribuye sobre todo a los utopistas: no soltar la fase buena.

«Spontaneous communitas has something "magical" about it. Subjectively there is in it the feeling of endless power.» — Lo que Turner consigna de su lado subjetivo: sensación de poder sin fin.

«Spontaneous communitas is a p h a s e , a moment, not a permanent condition.» — Y su acotación: es fase y momento, no condición permanente.

«Between Gonzalo's commonwealth and models of closely i n t e g r a t e d structural systems lies an abundance of ideal social forms.» — El espacio intermedio que Turner declara poblado de formas sociales ideales.

«In so doing, he reveals a processual paradigm of the fate of spontaneous communitas when it enters social history.» — Lo que Turner dice encontrar en la reconstrucción de Lambert: un paradigma procesual del destino de la communitas al entrar en la historia.

«Subsequent movements, both religious and secular, tend to follow, at varying tempi, the pattern of Franciscanism in its dealings with the world.» — La generalización que saca del caso franciscano.

«The gist of Lambert's cautious deductions about Francis's own way of thinking and his ideas on poverty goes something like this.» — Turner declara que lo que sigue es el resumen de las deducciones cautas de Lambert, no de las suyas.

«When, for instance, he wishes to explain his way of living to Pope Innocent III he turns his plea into a parable; on other occasions, when he wishes the brothers to understand his intentions, he chooses to do so by symbols.» — El modo de pensar de Francisco según esa exposición: parábola y símbolo en vez de abstracción.

«The luxury of the brothers' table is demonstrated by Francis disguised as a poor stranger.» — Un ejemplo de ese modo: el santo disfrazado de pobre forastero.

«The wickedness of touching money is conveyed by an acted parable imposed on an offender by Francis as a penance» — Y otro: la parábola actuada como penitencia; el tramo se corta antes del cierre.

«This concrete, personal, imagist mode of thinking is highly characteristic of those in love with existential communitas, with the direct relation between man and man, and man and nature. Abstractions appear as hostile to live contact.» — La regla que Turner saca del caso de Francisco: quien ama la communitas existencial piensa en concreto y en imagen, y tiene la abstracción por enemiga del contacto vivo.

«wrote that " h e would do good to others must do it in Minute Particulars; G e n e r a l Good is the plea of the Hypocrite and Scoundrel."» — Turner cita a William Blake, a quien llama gran expositor literario de la communitas en sus Libros Proféticos; el tramo empieza aquí porque el encabezado corrido de la plana se intercala antes de la cita.

«It was no doubt the very concreteness of his thinking and, if we were in full possession of the facts a b o u t his social field environment, the multivocality of his symbolism t h a t m a d e Francis a poor legislator.» — Lo que, según Turner, hizo a Francisco mal legislador: lo concreto de su pensamiento y lo multívoco de su simbolismo.

«Francis was a supreme spiritual master of small groups: b u t he was unable to provide the impersonal organization required to maintain a world-wide order" (p. 36).» — El juicio de Lambert que Turner cita sobre el límite numérico del don de Francisco.

«Again, like other seers of communitas ancient and modern Francis made several crucial decisions on the basis of dream sym» — Turner pone a Francisco entre los videntes de la communitas que deciden por símbolos oníricos; el tramo se corta al pie de la plana.

«Recently, Martin Buber (1966) has confronted this problem and has argued that " a n organic commonwealth—and only such commonwealths can join together to form a shapely a n d articulated race of men—will never build itself u p out of individuals, but only out of small and even smaller communities: a nation is a community to the degree that it is a community of c o m m u n i t i e s " (p. 136).» — La salida que Turner expone de Buber al mismo problema: la comunidad de comunidades.

«H e thus proposes to circumvent the problem imposed on Francis of drawing up in advance a detailed constitution b y allowing his community of communities to struggle into gradual coherence.» — Cómo esa salida esquiva el problema que Francisco tuvo que enfrentar.

«There will have to be a system of representation, too, in the sort of social pattern I have in mind; but it will not, as now, be composed of the pseudorepresentatives of amorphous masses of electors but of representatives well tested in the life and work of the communes.» — La propuesta de representación que Turner cita de Buber.

«The represented will not, as they are today, be bound to their representatives by some windy abstraction, by the mere phraseology of a party-programme, but concretely, through common action and common experience» — El vínculo concreto que Buber pide en lugar de la abstracción del programa de partido; el tramo se corta antes del cierre.

«Unlike Buber, St. Francis, as a member of the Catholic Church, was under the obligation of making a Rule for his new fraternity.» — La diferencia de situación que Turner marca entre el filósofo y el fundador de orden.

«W e can accept it as an axiom t h a t t h e more radical the version of poverty that is presented to us, t h e m o r e likely it is to reflect the true wishes of Francis.» — El axioma de crítica textual que Turner toma de Lambert para leer las versiones de la regla.

«He is insistent, for example, that the n e e d for giving advice to postulants about the disposal of their goods should not involve the brothers in secular business» — La insistencia de Francisco en no enredar a los hermanos en negocio secular; el tramo se corta antes del cierre.

«Francis, in fact, holds consistently that the poverty of Franciscans should be taken to t h e limits of necessity.» — La posición constante que Turner le atribuye: la pobreza llevada al límite de lo necesario.

«A n d if w e should find coins anywhere let us pay no more attention to t h e m t h a n to the dust that we tread under our feet» — La fórmula de la regla franciscana sobre las monedas halladas.

«the normal sources for the maintenance of life were of a deliberately transient and insecure nature: they consisted in rewards in kind for menial labour outside the settlements eked o u t with the products of begging expeditions.» — La economía franciscana que Turner describe: transitoria e insegura por decisión.

«T h e Rule of 1221 forbids the friars to take posts of authority.» — La prohibición que la regla impone sobre los cargos.

«Early followers, like Brother Giles, always took on irregular tasks, such as grave-digging, basket-weaving, and water-carrying, none of them providing any security in times of dearth.» — Los oficios de los primeros seguidores, elegidos por no dar seguridad.

«The prescribed method of begging, passing indiscriminately from door to door ... precluded mitigation of the instability through recourse to wealthy, regular patrons» — El método de mendicidad que impedía asegurar mecenas; la elisión con puntos es del texto.

«Francis nowhere defined in unambiguous jural terms what he meant by poverty and what this entailed with regard to property.» — El vacío jurídico que Turner señala en el fundador y del que saldrá el conflicto de la orden.

«And let them not be ashamed, but rather remember that our Lord Jesus Christ, the Son of the living omnipotent God, set his face as the hardest flint, and was not ashamed to be made a poor man and a stranger for us and lived on alms, himself and the blessed Virgin and his disciples» — La razón que la regla da a los frailes para no avergonzarse de mendigar.

«According to Lambert: The key figure in Francis's mind . . . is the image of the naked Christ.» — La figura que, según Lambert, manda en el pensamiento de Francisco; la elisión con puntos es del texto.

«Nakedness was a symbol of great importance for Francis. He used it to mark the beginning and the end of his converted life.» — El peso del desnudo en la biografía de Francisco.

«When he wished to repudiate his father's goods and enter religion, he did so by stripping himself naked in the bishop's palace at Assisi.» — El primero de esos dos momentos.

«At the end, dying in the Portiuncula, he forced his companions to strip him so that he could face death unclothed on the floor of the hut.» — Y el segundo, en la muerte.

«Francis declared that just as C h r i s t and the apostles renounced material goods in order to cast themselves on providence and live on alms, so should the friars.» — El modelo declarado de la renuncia franciscana.

«The poverty of Christ clearly h a d " i m m e n s e emotional significance" for Francis, who regarded n a k e d n e s s as the master symbol of emancipation from structural a n d e c o n o m i c bondage—as from the constraints set upon him by his e a r t h l y father, the wealthy merchant of Assisi.» — La lectura que Turner hace del desnudo como símbolo maestro de emancipación, incluida la del padre mercader.

«Religion for h i m w a s communitas, between man and God and man and man, vertically a n d horizontally, so to speak, and poverty and nakedness were b o t h expressive symbols of communitas and instruments for attaining it.» — La fórmula con que Turner resume la religión de Francisco en sus propios términos.

«B u t his imaginative notion of poverty as the absolute poverty of C h r i s t was hard to sustain in practice by a social group forced b y t h e C h u r c h to institutionalize its arrangements,» — El choque entre esa noción y la exigencia de institucionalizarse; el tramo se corta donde sigue la subordinada.

«Property and structure are undisseverably interrelated, a n d the constitutions of persisting social units incorporate b o t h dimensions as well as the core values that legitimatize the existence a n d forms of both.» — La tesis que explica ese choque: propiedad y estructura no se separan.

«As the Franciscan Order endured, in t i m e it developed in the direction of becoming a structural system, a n d as it did so, the heartfelt simplicity of Francis's formulations o n p r o p e r t y in the original Rule gave way to more legalistic definitions.» — El movimiento que Turner describe: de la simplicidad sentida a la definición legalista.

«One might think this quite unequivocal, but any developing structure generates problems of organization and values that provoke redefinition of central concepts.» — La regla general que Turner enuncia sobre la redefinición de los conceptos centrales.

«This often seems like temporizing and hypocrisy, or loss of faith, but it is really no more than a reasoned response to an alteration in the scale and complexity of social relations, and with these, a change in the location of the group in the social field it occupies, with concomitant changes in its major goals and means of attaining them.» — Y la advertencia contra leerlo como hipocresía: es respuesta razonada al cambio de escala.

«Under these circumstances, as Lambert points out, Francis's idea of poverty—which, as we have seen, is associated with existential communitas—is "so extreme as to cause immense difficulties as soon as it has to be applied, not to a band of wandering friars, but to a developing order with its problems of dwelling places, learning, sick friars, and the like" (p. 68).» — La dificultad concreta que Lambert señala al pasar de la banda errante a la orden con casas, estudios y enfermos.

«But at first this cleavage in the order had not b e c o m e palpable, though every thing favored development away f r o m t h e pristine poverty of Francis.» — El estado inicial de la división que luego partirá la orden.

«The influence of successive popes was naturally enough d i r e c t e d towards making the Franciscans, like the rival order of Dominicans, a fitting instrument of policy, both spiritual and political.» — La presión papal sobre la orden, según Turner.

«from the outside world, who were attracted by the austerity of F r a n c i s c a n poverty, played their part in weakening it by donations often difficult to refuse.» — La paradoja de los bienhechores —*Benefactors*, con que abre la frase en el troceo— atraídos por la austeridad y que la debilitan con donativos.

«Indeed it was the members of the order above all, and not a n y f i g u r e s , however exalted, from the outside world, who were responsible for t h e evolution of the Franciscan ideal» — Turner adjudica la responsabilidad del cambio a los propios frailes y no a presiones externas; el tramo se corta antes del cierre.

«It is c u r i o u s h o w often in history notions of catastrophe and crisis are c o n n e c t e d w i t h what one might call "instant communitas."» — La observación que Turner marca como curiosa: catástrofe y crisis van con la communitas instantánea.

«Interestingly, for several years before his death, F r a n c i s h a d relinquished the government of his order and spent his t i m e l a r g e l y in the company of a small circle of companions in h e r m i t a g e s i n TJmbria and Tuscany.» — El retiro de Francisco del gobierno de su orden; el OCR imprime *TJmbria* por *Umbria*.

«As Lambert says, " h e made a more lasting contribution to the development of the city then ever he did to the evolution of the Franciscan ideal"» — El juicio de Lambert sobre fray Elías, que Turner cita; el OCR imprime *then* por *than*.

«With Elias, structure, both material and abstract, had begun to replace communitas.» — El punto de inflexión que Turner señala en la historia de la orden.

«Thus, in their centralized government, the friars had a minister general at the top and below him a number of provincials, each of whom was the superior of a province—i.e., the division of a religious order that comprised all its houses and members in a given district; its territorial boundaries were very often but not necessarily coterminous with those of a civil state.» — La estructura de gobierno que la orden se dio, descrita con su glosa del término *provincia*.

«And, of course, t h e effective social field of the Franciscan Order was not limited to t h e c h u r c h but contained many profane, political influences.» — El campo social efectivo de la orden, que Turner no reduce a lo eclesiástico.

«Here I wish merely to p o i n t o u t that St. Francis's original band of free companions—a g r o u p in which normative communitas had hardly disengaged itself from existential communitas^-could not have persisted if it h a d n o t organized to endure in a complex political field.» — La tesis del capítulo aplicada al caso: aquella banda no habría durado sin organizarse. El OCR mete un circunflejo donde iba la raya.

«Yet the m e m o r y of t h e original communitas, exemplified by the life, visions, a n d w o r d s of St. Francis, was always kept alive in the order, especially b y t h e Spirituals—notably» — Lo que quedó vivo dentro de la estructura, y quiénes lo mantuvieron; el tramo se corta antes de los nombres.

«Structural conflict was therefore possible b e t w e e n the order and the secular clergy.» — El conflicto que la posición de la orden hacía posible con el clero secular.

«But since, by successive papal bulls and by the writings of St. Bonaventura, the doctrine of absolute poverty had been juristically a s well as theologically defined, the Spirituals were forced into a "structural" attitude toward poverty.» — La ironía que Turner señala: defender la pobreza absoluta obligó a los espirituales a adoptar una actitud estructural.

«Now, Pope Gregory IX declared that the Franciscans should retain usus but renounce dominium of every kind.» — La distinción jurídica con que el papado resolvió el problema de la propiedad franciscana.

«At first the Franciscans asked their original benefactors to keep dominium, but before long they found it more convenient to have a comprehensive arrangement, and put the dominium over all their goods into the hands of the papacy.» — Cómo se aplicó esa distinción en la práctica.

«Thus, to do their evangelical and charitable work effectively, they felt that they had to construct solid buildings, both churches and dwellings.» — La necesidad práctica que empujó a la orden hacia la estructura.

«Thus they needed resources, including pecuniary resources, even coins, to spend on bricks and books.» — Y su consecuencia material: hicieron falta monedas, justo lo que la regla mandaba despreciar.

«According to the Spirituals—and all this came out during the famous papal investigation of the affairs of the order in l3°9> 83 years after the death of the founder—Conventual "use" became "abuse."» — La acusación de los espirituales, fechada en la investigación papal; el OCR destroza la cifra de 1309.

«And although the servants m a y sometimes be called nuntii (a nuntius was an official who was the agent of the alms-giver in the original Papal definition) of those persons w h o gave the money for the brothers; yet neither the servants nor those w h o deposit with them, know that the money is in the dominion of anyone other than the brothers . . .» — El testimonio sobre la ficción jurídica del dinero, con la glosa de Turner entre paréntesis; la elisión con puntos es del texto.

«Some Spirituals w e n t as far as to imply that any relaxation of this rigor ran counter t o t h e i r profession of the vow of poverty and was thus a mortal sin.» — Hasta dónde llegó la posición de los espirituales.

«I f this position were valid, many of the Conventuals could be r e g a r d e d a s b e i n g in a permanent state of mortal sin.» — Y la consecuencia que esa posición tenía para el otro bando.

«On the other hand, the doctrine of usus pauper clearly impugned the church's view of the legitimate a u t h o r i t y possessed by a religious superior.» — El otro filo de esa doctrina: tocaba la autoridad del superior.

«If the head of a Franciscan h o u s e , o r even province, were to use his discretion and permit for p r a g m a t i c o r structural reasons the use of considerable quantities of g o o d s , t h e Spiritual friars, in terms of their own doctrine of usus pauper, m i g h t well feel themselves» — El conflicto de votos que Turner plantea como hipótesis; el tramo se corta al pie de la plana.

«In fact this tacit challenge to the hierarchical structure of the church was one of the major factors in the ultimate extirpation of the Spirituals from the order by the severe measures of Pope John XXII in a series of bulls backed by the sanctioning power of the Inquisition.» — El desenlace que Turner consigna, con la Inquisición como fuerza sancionadora.

«Nevertheless, their zeal was not altogether in vain, because later reforms of the Franciscan Order were infused by the spirit of poverty they had defended so obstinately.» — Y el saldo que le reconoce a ese bando derrotado.

«In considering the early history of the Franciscan Order, it becomes clear that social structure is intimately connected with history, because it is the way a group maintains its form over time.» — La definición de estructura que Turner saca del caso: el modo en que un grupo guarda su forma en el tiempo.

«Structureless communitas can bind and bond people together only momentarily.» — Y su contraparte: sin estructura, el vínculo dura un momento.

«Among the Franciscan Spirituals, for example, even the rather dry theologian Olivi, appointed lector at Santa Croce in Florence, was strongly addicted to the millenarianism of the Joachimites.» — El milenarismo joaquinita entre los espirituales, ejemplificado en Olivi.

«Indeed, Olivi equated Babylon, the great whore, with the papacy, which was to be destroyed in the sixth age of the world, while the Spiritual Franciscans, in their absolute poverty, constituted the true church founded by St. Francis and his twelve companions.» — La ecuación de Olivi entre el papado y Babilonia, y su reclamo de iglesia verdadera.

«In tribal initiations, for example, we find implicitly a t least the notion of absolute poverty as a mark of liminal behavior; b u t w e do not find the eschatological ideas of millenarian movements.» — La diferencia que Turner marca entre iniciación tribal y movimiento milenarista.

«Nevertheless, we very often do find that the concept of threat or d a n g e r to the group—and, indeed, there is usually real danger in t h e form of a circumciser's or cicatrizer's knife, many ordeals, a n d severe discipline—is importantly present.» — Lo que sí comparten: la amenaza, que en el rito tribal es peligro real.

«And this danger is o n e of t h e chief ingredients in the production of existential communitas, like the possibility of a "bad trip" for the narcotic communitas of c e r t a i n inhabitants of a modern city that bears St. Francis's n a m e .» — El papel del peligro como ingrediente, con la comparación perifrástica que Turner hace con San Francisco de California.

«But, when crisis tends to get placed before r a t h e r than after or within contemporary social experience, w e h a v e already begun to move into the order of structure and to r e g a r d communitas as a moment of transition rather than an established mode of being or an ideal soon to be permanently attained.» — El desplazamiento que Turner señala cuando la crisis se coloca antes de la experiencia.

«Not all communitas, however, is t h e communitas of crisis.» — El deslinde que abre el segundo género.

«There is also the communitas of w i t h d r a w a l and retreat.» — El segundo género que Turner nombra: la communitas del retiro.

«Sometimes these genres converge and overlap, b u t usually they evince distinct styles.» — La acotación que evita fundir los dos géneros.

«The communitas of withdrawal is n o t so closely linked with belief in an imminent end of the w o r l d ; r a t h e r , it involves a total or partial» — En qué se aparta del género apocalíptico; el tramo se corta en el cambio de plana.

«This kind of communitas tends to be more exclusive in membership, disciplined in its habits, and secretive about its practices than the apocalyptic genre just discussed.» — Los tres rasgos que Turner le atribuye: exclusiva, disciplinada y secreta.

«Dimock tells us that Caitanya was the "revivalist," not the originator, of Krishna-bhakti (intense devotion) in eastern India.» — La corrección que Turner toma de Dimock sobre el lugar de Caitanya.

«Vaisnavite movements had been known in Bengal since the eleventh or twelfth century A.D. i.e., for at least three centuries before Caitanya's time.» — La antigüedad de esos movimientos según la misma fuente.

«He left a total of eight v e r s e s in his lifetime of a devotional, not theological, nature.» — Lo que Caitanya dejó escrito, en el paralelo que Turner traza con Francisco: ocho versos devocionales, nada de teología.

«Caitanya's devotion, too, like Francis's, was fostered by images a n d identifications, in his case with the principal actors in the g r e a t Vaisnava sacred texts, especially the Bhagavata.» — El rasgo compartido que Turner subraya: devoción por imagen e identificación, no por concepto.

«The principal t h e m e of these texts is the childhood, boyhood, and youth of K r i s h n a , who was thought to be an avatdra (incarnation) of the god V i s h n u .» — El asunto de esos textos, con la glosa del término; el OCR imprime *avatdra*.

«I n his turn, Caitanya was thought by many to be an avatara of K r i s h n a or, rather, a joint incarnation of Krishna and his especially b e l o v e d milkmaid Radha, human completeness being represented in b i s e x u a l form transcending all cultural and social sex distinctions.» — La atribución que muchos hacían a Caitanya, y la lectura que Turner le da: plenitud humana en forma bisexual que trasciende las distinciones de sexo.

«The central episode of Krishna's early career was h i s love for a group of gopis, the cowherdesses of Vrndavana.» — El episodio que organiza toda la devoción bengalí.

«H e h i m s e l f had been reared as a cowherd in this sacred place, and after p l a y i n g all kinds of tender and erotic tricks on the gopis, when he c a m e t o manhood he charmed them beyond caring by the sound of h i s flute in the forest, so that they left their homes, husbands, and families and fled to him in the night.» — El relato que Turner expone: la flauta que hace abandonar casa, marido y familia.

«In one celebrated incident, K r i s h n a dances with all the gopis in such a way that each regards him as h e r particular lover.» — La danza que reparte al dios entre todas sin dividirlo.

«This is sometimes represented in Indian art as a r i n g of girls between each of whom is the blue and beautiful form o f their divine lover.» — Cómo el arte indio figura esa danza.

«In later Bengali elaboration Radha becomes t h e particular object of Krishna's love, and in a sense she epitomizes all the rest.» — El desplazamiento posterior hacia Radha.

«Gaitanya was entranced by Krishna's dance and s u b s e q u e n t love-making with the gopis, and by his preaching he inspired so powerful a revival of devotional religion that "during his lifetime a n d shortly after his death it encompassed the greater part of E a s t e r n India" (Dimock, 1966b, p. 43).» — El alcance del movimiento según Dimock; el OCR imprime *Gaitanya*.

«One of the main enthusiastic practices that he stressed was an ardent meditation in which the w o r s h i p e r identified himself successively with the various relatives, friends, a n d lovers of Krishna: for example, his foster parents, who h a v e for him parental affection; his brother, who considers him w i t h b o t h fraternal love and a comrade's loyalty; and, most i m p o r t a n t l y , the gopis, for whom Krishna was lover and beloved.» — La práctica central que Turner describe: identificarse por turnos con los parientes, amigos y amantes del dios.

«Here social relationships were regarded as natural points of departure for a d e v o t i o n that was» — Turner señala que la devoción parte de relaciones sociales; el tramo se corta en el cambio de plana.

«These six scholars wrote in Sanskrit and "played the major role in the codification of the doctrine and ritual of the sect» — El papel de los seis Gosvamins en la codificación; el tramo se corta donde el OCR deja abiertas las comillas.

«One branch followed the lead of Caitanya's friend and intimate companion, Nityananda, known as the "casteless Avadhuta" (the Avadhutas were ascetics);» — La primera de las ramas en que se partió el movimiento, con la glosa de Turner entre paréntesis.

«He was not only casteless himself; while he "stayed with Siidras"» — La posición de Nityananda respecto de la casta según Dimock; el OCR imprime *Siidras* por *Sudras*.

«he also allowed thousands of Buddhist monks and nuns into the Vaisnava fold.» — Y el alcance de esa apertura, que el texto cifra en miles de monjes y monjas budistas.

«"It is my promise, made with my own mouth, that ignorant and low-caste and humble people will float upon the sea ofprema [love] ... you can set them free by bhakti" (1966b, p. 54).» — La promesa que se pone en boca de Caitanya, con el corchete de traducción del texto y una elisión con puntos; el OCR pega *of prema*.

«Advaita, being a Brahman, did not make light of this fact.» — La reacción de la otra rama a esa apertura.

«Monists, like Advaita, believed that final release could best be secured by dispelling illusion through k n o w l e d g e of the single reality known as dtman-brahman.» — La posición monista que Turner expone; el OCR imprime *dtman* por *ātman*.

«In other w o r d s , for them salvation was through gnosis, not devotion, and it i n v o l v e d acceptance of the social structure in its present form—for all external forms were equally illusory and void of ultimate reality.» — Lo que esa posición implica en lo social, según Turner: aceptar la estructura tal cual por ilusoria.

«B u t Nityananda did not share this passive social conservatism.» — La divergencia entre las dos ramas en materia social.

«Believing a s he did that every man, regardless of caste or creed, could o b t a i n salvation by personal devotion to Krishna and Radha, he e m p h a s i z e d the missionary aspect of Vaisnavism.» — La creencia de la que sale el empuje misionero de esa rama.

«Caitanya rejoiced when he had persuaded Vasudeva to t a k e prasada—remnants of food offerings to the deity—without h a v i n g first washed his hands.» — El gesto de ruptura de norma que Turner consigna, con la glosa del término.

«'Now,' said Caitanya, 'you have truly b r o k e n t h e ties with your b o d y '» — Lo que Caitanya declara ante ese gesto.

«This saying reminds u s o f m a n y of those of Jesus—e.g., that the Sabbath was m a d e for m a n a n d not man for the Sabbath, and that the truth shall m a k e y o u free.» — El paralelo que Turner propone con dichos de Jesús.

«I t is h a r d to think that there is nothing in common between the e c s t a t i c communitas of Dionysos and that of Krishna.» — La comparación que Turner declara difícil de descartar entre los dos éxtasis.

«The founders, Francis and Caitanya, were poets of religion; they lived out the colorful religious imagery that filled their meditations.» — El rasgo común de los dos fundadores según Turner: poetas de la religión que vivieron sus propias imágenes.

«In the case of the Vaisnava-Sahajiyas, it was the group of Gosvamins who assumed the task of defining the central concepts of the sect.» — Quién hizo, en el caso bengalí, el trabajo de definición que el fundador no hizo.

«But, as Dimock points out, "the idea of trysting with the wives of other men is not one acceptable to most of Indian society"» — El escándalo social de la doctrina, señalado por Dimock.

«gopis are really s'aktis [i.e., powers emanating from a deity c o n c e i v e d of as goddesses—thus the sakti of the god Shiva is the goddess K a l i or Durga] of Krishna, essential to and in some way identical with, him» — La solución doctrinal que Turner expone, con su propio corchete explicativo; el tramo empieza en el cambio de plana, después del encabezado corrido.

«Gosvamin Jiva's kinsman, Rupa, accepted the parakiya i n t e r p r e t a tion, which strains the sense of the original texts less, but a r g u e d t h a t ordinary human ethical yardsticks could hardly be applied t o ' ' t h e ruler of all that is to be ruled.» — La otra solución doctrinal, que exime al dios de la vara ética humana; el tramo se corta donde el OCR deja abiertas las comillas.

«This argument has been r e s o r t e d to in Judaeo-Christian exegesis to explain some of the s t r a n g e r a c t s and commands of Jehovah, such as the command to A b r a h a m to sacrifice Isaac.» — El paralelo que Turner traza con la exégesis judeocristiana del mandato a Abraham.

«In the Bhdgavata itself, someone asks how K r i s h n a , described as the "upholder of piety," could have indulged i n l o v e play with the wives of others, and receives the reply: " F o r t h o s e who are free of egoism there is no personal advantage here b y m e a n s of proper behavior, nor any disadvantage by means of the o p p o s i t e .» — La objeción y la respuesta que el propio texto sagrado trae; el tramo se corta donde el OCR deja abiertas las comillas.

«This view accords well with the attitudes of a sect who felt t h e y w e r e beyond the bounds and standards of ordinary, structured s o c i e t y .» — La lectura de Turner: esa respuesta cuadra con una secta que se sabe fuera de la sociedad estructurada.

«But the later exegetes came to accept as orthodox the literal v i e w that the love of the gopis for Krishna was consistent w i t h t h e i r parakiya condition—and that this condition made it somehow m o r e pure and real.» — Lo que la exégesis posterior fijó como ortodoxo.

«For, as Dimock notes, "svakiya leads to kdma, to d e s i r e for the satisfaction of the self; only parakiya results in the prema, t h e intense desire for the satisfaction of the beloved, which is t h e characteristic, to be emulated by the bhakta [the devotee], o f t h e love of the gopis.» — La distinción que Turner toma de Dimock entre los dos amores, con el corchete del texto; el tramo se corta donde el OCR deja abiertas las comillas.

«The pain of separation, possible only in parakiya, a n d the resultant constant dwelling of the minds of the gopis on Krishna, is their salvation» — El papel salvífico que la doctrina asigna al dolor de la separación.

«The partners are considered to be "of one type" (1966a, p. 220), in which case "there can be union" (p. 219), and this type is the highest of their respective sexes.» — La condición de la unión ritual según la doctrina sahajiya.

«In the era of depth psychology, we must of course be attentive for signs of the Oedipus complex in a love that is powerfully idealized and at its noblest at a distance.» — La cautela que Turner deja anotada sin desarrollarla.

«The Sahajiyas seem to be intent upon utilizing various cultural and biological means to attain a structureless state of pure social communitas.» — La lectura que Turner propone con reserva de la práctica sahajiya en sus propios términos.

«Even in the sexual ritual the aim is to unite not merely a male with a female but the male and female within each individual;» — El fin declarado de ese rito, que no es la unión de dos cuerpos.

«The Franciscans denied themselves property, one pillar of social structure, the Sahajiyas marriage and the family, another major pillar.» — El paralelo que cierra el capítulo: cada movimiento se negó a sí mismo un pilar distinto de la estructura.

«The successors of Caitanya failed because Advaita's group became absorbed in the caste system, and Nityananda's group, exclusivist and full of missionary fervor, encountered persecution and gradually lost heart.» — Las dos maneras en que, según Turner, fracasaron las dos ramas.

«Dimock notes, in Bengal. For example, the sect of musicians known as Bauls, who play a "primitive but haunting one-stringed instrument, called ek-tara," and sing "songs as gentle and as stirring as the wind which is their home," claim to» — Los Bauls que Turner presenta siguiendo a Dimock; el tramo se corta en el cambio de plana.

«It is even more fascinating to consider how often expressions of communitas are culturally linked with simple wind instruments (flutes and harmonicas) and stringed instruments.» — La regularidad que Turner señala entre la communitas y los instrumentos simples.

«Perhaps, in addition to their ready portability, it is their capacity to convey in music the quality of spontaneous human communitas that is responsible for this.» — Y la explicación que propone con reserva para esa regularidad.

«Van Gennep, the father of formal processual anlysis, used t w o sets of terms to describe the three phases of passage from o n e culturally defined state or status to another.» — Turner abre el capítulo quinto con el crédito a van Gennep; el OCR imprime *anlysis*.

«Not only did he use, w i t h p r i m a r y reference to ritual, the serial terms separation, margin, a n d reaggregation; he also, with primary reference to spatial transitions, e m p l o y e d the terms preliminal, liminal, and postliminal.» — Los dos juegos de términos de van Gennep que Turner distingue, uno ritual y otro espacial.

«When he discusses his first set of terms and applies them to data, van Gennep lays e m p h a s i s on what I would call the "structural" aspects of passage.» — La lectura que Turner hace del primer juego de términos, marcando que la palabra *estructural* es suya.

«As a matter of fact, in the liminal phases of ritual, one often finds a simplification, even elimination, of social structure in the British sense and an amplification of structure in Levi-Strauss's sense.» — La observación que Turner hace distinguiendo dos sentidos de estructura, el británico y el de Lévi-Strauss.

«We find social relationships simplified, while myth and ritual are elaborated.» — La fórmula corta de ese contraste.

«That this is so is really quite simple to understand: if liminality is regarded as a time and place of withdrawal from normal modes of social action, it can be seen as potentially a period of scrutinization of the central values and axioms of the culture in which it occurs.» — La razón que Turner da: retirarse de la acción social ordinaria habilita el escrutinio de los valores centrales.

«In complex large-scale societies, liminality itself, as a result of the advancing division of labor, has often become a religious or quasi-reTigious state, and, by virtue of this crystallization, has tended to reenter structure and acquire a full complement of structural roles and positions. Instead of the seclusion lodge, we have the church.» — El movimiento histórico que Turner describe, rematado con la equivalencia entre la choza de reclusión y la iglesia; el OCR imprime *quasi-reTigious*.

«More than this, I wish to distinguish two main types of liminality—though many others will undoubtedly be dismveredC-first, ^the liminality that characterizes rituals of status elevation, in which the ritual subject or novice is being conveyed irreversibly from a lower^to a higher position in an institutionalized system of such positions» — El primero de los dos tipos que Turner distingue, con la reserva de que habrá otros. El OCR de esta plana arrastra los subrayados del ejemplar (*dismvered* por *discovered*).

«Secondiy) the liminality frequently found in cyclical and calendrical ritual, usually of a collective kind, in which, at certain culturally defined points in the seasonal cycle, groups or categories of persons who Jiabitually occupy low status positions in the social structure are positively enjoined to exercise ritual authority over their superiors; and they, in their turn, must accept with good will their ritual degradation.» — El segundo tipo: el rito de calendario donde a los de abajo se les manda mandar y a los de arriba aceptar su degradación. El OCR imprime *Secondiy)* y *Jiabitually*.

«Such rites may be described as rituals of status reversal. They are often accompanied by robust verbal and nonverbal behavior, in which inferiors revile and even physically maltreat superiors.» — El nombre que Turner les da y la conducta que suelen traer.

«A common variant of this type of ritual is when inferiors affect the rank and style of superiors, sometimes even to the extent of» — La variante en que los inferiores remedan el rango de los superiores; el tramo se corta en el cambio de plana.

«Briefly put, one m i g h t contrast the liminality of the strong (and getting stronger) w i t h t h a t of the permanently weak.» — El contraste que ordena el capítulo: la liminalidad del fuerte contra la del débil permanente.

«The liminality of those going u p usually involves a putting down or humbling of the novice as its principal cultural» — Lo que caracteriza la liminalidad del que sube; el tramo se corta al pie de la plana.

«And I have shown above (p. 108) how, to use Goffman's terms (1962, p. 14), they are "leveled" and "stripped" of all secular distinctions of status and rights over property.» — La remisión interna de Turner a su propio capítulo tercero, con los términos de Goffman; el *p. 108* es folio impreso y corresponde a la plana 118 del troceo.

«Manifold evidence from other societies suggests t h a t t h e y have the social significance of rendering them down into s o m e k i n d of human prima materia, divested of specific form and r e d u c e d t o a condition that, although it is still social, is without or b e n e a t h all accepted forms of status.» — La *prima materia* humana con que Turner nombra la condición del novicio: aún social y por debajo de toda forma de estatuto.

«The implication is that for an i n d i v i d u a l to go higher on the status ladder, he must go lower than t h e s t a t u s ladder.» — La fórmula que resume el rito de elevación.

«I have already d i s c u s s e d the Ndembu installation rites (Chapter 3) where the c h i e f - t o - b e and his ritual wife are abased and reprimanded during a n i g h t ' s seclusion in a small hut by many of their future subjects.» — La remisión al caso ndembu ya expuesto.

«After a description of the funerary rites for the old king, D u G h a i l l u describes how the elders "of the village" secretly choose a n e w k i n g , who is himself "kept ignorant of his good fortune to the l a s t .» — El caso africano que Turner toma de un viajero del siglo XIX; el troceo imprime *D u G h a i l l u* donde la bibliografía da *Du CHAILLU, PAUL B.*, y el tramo se corta donde el OCR deja abiertas las comillas.

«I d o not think that Njogoni had the slightest suspicion of his elevation.» — Lo que la fuente declara del elegido: no sospechaba nada.

«T h e future incumbent of the chieftainship or headmanship is first separated from the commonalty and then must undergo l i m i n a l rites that rudely abase him before, in the reaggregation c e r e m o n i e s , he is installed on his stool in final glory.» — La secuencia completa del rito de elevación en el esquema de van Gennep.

«They surrounded him in a dense crowd, and then began to heap upon him every manner of abuse that the worst of mobs could imagine.» — El trato que la multitud da al rey electo en el relato que Turner cita.

«A stranger would not have given a cent for the life of him who was presently to be crowned.» — La impresión que, según el relato, daría la escena a un forastero.

«You are not our king yet; for a little while we will do what we please with you.» — La fórmula que la multitud le grita, y que cifra la licencia del rito.

«Then all became silent; and the elders of the people rose and said, solemnly (the people repeating after them),"Now we choose you for our king; we engage to listen to you and to obey you.» — El vuelco inmediato del vituperio al juramento; el tramo se corta donde el OCR deja abiertas las comillas.

«A silence followed, presently the silk hat, which is the emblem of royalty, was brought in and placed on Njogoni's head.» — La investidura que sigue al silencio.

«This account not only illustrates the humbling of a candidate in a rite of status elevation; it also exemplifies the power of structural inferiors in_a rite..» — Los dos rasgos que Turner lee en el relato; el OCR pega *in a* y duplica el punto.

«In the first aspect, an individual's permanent structural elevation is emphasized; in the second, stress is laid upon the temporary reversal of the statuses of rulers and ruled.» — El deslinde entre los dos aspectos del mismo rito.

«An individual's status is irreversibly changed, but the collective status of his subjects remains unchanged.» — La asimetría que Turner subraya: lo que cambia para siempre es una persona, no una categoría.

«Ordeals in rituals of status elevation are features of our own society, as the^ "Eazings in fraternity and military-academy initiations attest.» — El caso contemporáneo que Turner aduce; el OCR imprime *Eazings* por *hazings*.

«British Army on Christmas Day, privates a r e w a i t e d on at dinner by officers and N.C.O.'s.» — La inversión navideña en el ejército británico.

«After this rite the s t a t u s of the privates remains unchanged; indeed, the sergeant-major m a y bawl them out all the more stridently for having been m a d e t o r u n about with turkey at their behest.» — Lo que queda después de la inversión, dicho con el detalle del sargento.

«In Western society, the traces of rites of a g e - a n d sex-role reversal persist in such customs as Halloween, w h e n t h e powers of the structurally inferior are manifested in the l i m i n a l d o m i n a n c e of preadolescent children.» — El rastro que Turner encuentra en el Halloween occidental.

«The child's mask is like the h i g h w a y m a n ' s m a s k — a n d , indeed, children at Halloween often wear the masks of b u r g l a r s or executioners.» — La equivalencia que propone entre la máscara del niño y la del salteador.

«Thus, the male jaguar of the myth begins by being genuinely terrifying and ends as benevolent, while the female jaguar, always ambivalent, ends as malevolent and is slain by the boy on the advice» — El mito kayapó del jaguar que Turner expone; el tramo se corta en el cambio de plana.

«Each jaguar is a multivocal symbol: while the male jaguar represents both the pains and the joys of specific fatherhood, he also stands for fatherhood in general.» — La lectura multívoca que Turner hace de la figura.

«There is in fact among the Kayapo the ritual role of "surrogate father," who removes the boy from the domestic sphere at about the age of seven to assimilate him into the wider male moral community.» — El dato etnográfico que ancla esa lectura.

«Symbolically, this appears to be correlated with the " d e a t h " or extirpation of an important aspect of the mother-son relationship, which corresponds with the mythical account of the slaying of the female jaguar by the boy—whose will to kill has been fortified by the male jaguar.» — La correlación que Turner propone con reserva entre rito y mito.

«Clearly the mythical account is not concerned with concrete individuals but with social personae; yet, so delicately interwoven are structural and historical considerations that the direct representation, in human form, of mother and father in myth and ritual may well be situationally blocked by the powerful affects always aroused in crucial social transitions.» — La razón que propone para que el mito use animales y no personas.

«What is being given animal guise in child fantasy is the aggressive and punitive power of the parents, p a r t i c u l a r l y the father, and especially with regard to the well-known p a t e r n a l castration threat.» — La tesis de Anna Freud que Turner expone para explicar el disfraz animal.

«She points out how small children are quite irrationally terrified of animals—dogs, horses, and pigs, for e x a m p l e — n o r m a l fear, she explains, overdetermined by unconscious fear of the menacing aspect of the parents.» — El dato clínico en que esa tesis se apoya, según la misma exposición.

«She then goes on to a r g u e t h a t one of the most effective defense mechanisms utilized by the e g o against such unconscious fear is to identify with the terrifying o b j e c t .» — El mecanismo de defensa que Anna Freud propone.

«To draw off power from a strong being is t o weaken that being.» — El corolario que Turner extrae de ese mecanismo.

«They are thus, according t o Anna Freud, unconsciously identifying themselves with the v e r y powers that deeply threaten them, and, by a species of jujitsu, e n h a n c i n g their own powers by the very power that threatens to enfeeble them.» — La fórmula del yudo con que Turner resume la operación, atribuida a Anna Freud.

«There is in all this, of course, a traitor-like q u a l i t y — u n c o n sciously one aims " to kill the thing one loves"—and this is precisely the quality of behavior that generalized parents m u s t e x p e c t from generalized children in the customs of the American H a l l o w e e n .» — Lo que Turner lee en la costumbre norteamericana; el troceo parte *unconsciously* en el salto de renglón.

«Tricks are played and property is damaged or m a d e t o look as though it has been damaged.» — La forma concreta de esa traición ritual.

«In the same way, identification with the jaguar figure in the myth may indicate the potential f a t h e r h o o d of the initiand and hence his capacity to replace s t r u c t u r a l l y his own father.» — La lectura paralela que Turner propone con reserva para el mito kayapó.

«Miss Freud's argument—which derives its force, admittedly, from the theoretical position of her own mighty father—is complex but coherent.» — El juicio de Turner sobre el argumento de Anna Freud, con la concesión sobre su procedencia.

«Therefore, in terms of subliminal appreciation of cultural classifications, he may be thought to be acting like something outside humanity, most frequently an animal.» — Cómo la clasificación cultural coloca al padre abusivo fuera de lo humano.

«Life crises provide rituals in and by means of which relations between structural positions and between the incumbents of such positions are restructured, often drastically.» — Lo que hacen los ritos de crisis vital según Turner: reestructurar las relaciones entre posiciones y entre quienes las ocupan.

«Seniors take the responsibility for actually making the changes prescribed by custom; they, at least, have the satisfaction of taking an initiative.» — El reparto asimétrico del cambio entre mayores y menores.

«But juniors, with less understanding of the social rationale of such changes, find that their expectations with regard to the behavior of seniors toward them are falsified by reality during times of change.» — Lo que el cambio les hace a los menores, que no manejan su razón social.

«To compensate for these cognitive deficiencies, juniors and inferiors, in ritual situations, may mobilize affect-loaded symbols of great power.» — La compensación que Turner propone: símbolos cargados de afecto en lugar de razones.

«But, in the l a t t e r , t h e group or category that is permitted to act as if it were s t r u c t u r a l l y superior —and in this capacity to berate and belabor its p r a g m a t i c superiors —is, in fact, perpetually of a lower status.» — Lo que distingue al rito de inversión: quien manda por un día es de los que nunca mandan.

«But rituals of status reversal make visible in their s y m b o l i c and behavioral patterns social categories and forms of g r o u p i n g t h a t are considered to be axiomatic and unchanging both in essence a n d in relationships to one another.» — Lo que esos ritos hacen visible: las categorías que se tienen por axiomáticas.

«By making the low high a n d t h e high lowT they reaffirm the hierarchical principle.» — La tesis central del capítulo quinto: invertir la jerarquía la reafirma; el OCR pega una *T* a *low*.

«By m a k i n g t h e low mimic (often to the point of caricature) the behavior of t h e high, and by restraining the initiatives of the proud, they u n d e r l i n e the reasonableness of everyday culturally predictable behavior b e t w e e n the various estates of society.» — Y cómo lo hacen: caricatura del de arriba y freno al soberbio.

«It might be argued that rituals of status reversal are also found contingently, when calamity threatens the total community.» — La objeción que Turner se plantea contra su propia tesis del calendario.

«But one can cogently reply by saying that it is precisely because the whole community is threatened that such countervailing rites are performed—because it is believed that concrete historical irregularities alter the natural balance between what are conceived to be permanent structural categories.» — Y la respuesta que da: la calamidad se lee como desajuste de categorías permanentes.

«Not only do they reaffirm the order "of structure,- they aIso~~restore relations between the actual ' historical individuals who occupy positions in that structure.» — El doble oficio que Turner les asigna; el OCR de esta plana arrastra los subrayados del ejemplar.

«All human societies implicitly or explicitly refer to two contrasting social models.» — La formulación más general del par en todo el libro.

«One, as we have seen, is of society as a structure of jural, _ — f i i i i W t f . ' ' political, and ^economic positions, offices, statuses, and roles, in which the individual is only ambiguously» — El primero de los dos modelos; el OCR de esta plana está arrasado por los subrayados y el tramo se corta en el cambio de plana.

«though it holds good for relations between i n c u m b e n t s of any rank or social position.» — La acotación de que la regla vale entre ocupantes de cualquier rango.

«Men use the authority vested in t h e i r office to misuse and abuse the incumbents of lower positions a n d confuse position with its incumbent.» — El abuso al que responde el rito de inversión: confundir el cargo con la persona.

«Bosman (1705), the early Dutch historian of the Coast of G u i n e a , describes what Rattray calls "undoubtedly one and the s a m e c e r e m o n y "» — La fuente antigua del rito Apo que Turner cita por medio de Rattray.

«He derives the term Apo from a root meaning " t o speak roughly or harshly to," and points out that an alternative t e r m for the ceremony ahorohorua is possibly derived from the v e r b horo, " t o wash," "to cleanse."» — Las dos etimologías del nombre del rito, que juntan el hablar áspero con el lavar.

«Very often, although there may be other causes, e.g., witchcraft, ill health is caused by the evil and the hate that another has in his head against you.» — La etiología ashanti del mal que el rito Apo trata, con la salvedad de otras causas.

«Our forbears knew this to be the case, and so they ordained a time, once every year, when every man and woman, free man and slave, should have freedom to speak out just what was in their head, to tell their neighbours just what they thought of them, and of their actions, and not only to their neighbours, but also the king or chief.» — La licencia anual de hablar claro que el informante ashanti explica, extendida al rey.

«It can be seen at once from this indigenous interpretation that leveling is one of the principal functions of the Apo rites.» — La función que Turner lee en esa explicación nativa.

«quarrels and dissensions are not dealt with ad hoc as they emerge, but in generic and omnibus fashion at some regularly recurrent point in the ritual cycle.» — Y el rasgo del procedimiento: los pleitos no se atienden uno a uno sino en bloque y a fecha fija.

«The Apo ceremony takes place, as the Ashanti say, "when the cycle of» — La fecha del rito según los propios ashanti; el tramo se corta en el cambio de plana.

«Here the widespread sub-Saharan African belief that grudges nourished in the head or heart physically harm both those who hold them and those against whom they are directed operates to insure that wrongs are ventilated and wrongdoers refrain from taking reprisals against those who proclaim their misdeeds.» — La creencia que, según Turner, hace funcionar la licencia del rito Apo: el rencor guardado daña a los dos lados.

«Since it is more probable that persons of high rank wrong those of low rank than the reverse, it is not surprising that chiefs and aristocrats are regarded as the typical targets for public accusation.» — Por qué los acusados típicos son los de arriba.

«Paradoxically, the ritual reduction of structure to communitas through the purifying power of mutual honesty has the effect of regenerating the principles of classification and ordering on which social structure rests.» — La paradoja que Turner enuncia: reducir la estructura a communitas regenera los principios de la estructura.

«The political head of Tekiman, the chief, is not personally present.» — La ausencia que Turner señala en el rito.

«The Queen Mother attends, however, for this is an affair of gods and priests, representing the universal aspects of Ashanti culture and society rather than of chieftainship in its more narrowly structural aspect.» — Y la presencia que sí hay, con su razón: lo universal frente a lo estrictamente estructural.

«This universal quality is expressed in the prayer of the priestly spokesman of one of the gods as he sprinkles the shrine of T a Kesi, the greatest of the local gods:» — La plegaria en que Turner localiza esa cualidad universal.

«Water is sprinkled upon all the stools and on all those present, and after cleansing the shrines, everyone returns to the village while the shrines are replaced in the temples that are their homes.» — El gesto de cierre del rito.

«This solemn observance, which ends such a Saturnalian ritual, is in reality a most complex manifestation of Tekiman Ashanti cosmology, for each of the gods represents a whole constellation of» — Turner llama saturnal al rito y le atribuye una cosmología compleja; el tramo se corta en el cambio de plana.

«It is significant that the first ritual of the new year, performed on the following day, is officiated over by the chief, and that no women, not even the Queen Mother, are allowed to be present.» — El contraste del día siguiente, con el jefe oficiando y las mujeres excluidas.

«This stands in marked contrast to the rites of the previous day, which are attended by members of both sexes, held in the open air by the waters of the Tano River (important for all Ashanti), involve no bloody sacrifice, and entail the exclusion of the chief.» — El inventario de contrastes entre los dos días.

«Communitas is the solemn note on which the old year ends; structure, purified by communitas and nourished by the blood of sacrifice, is reborn on the first day of the new year.» — La fórmula que Turner saca del par de días.

«Thus, what is in many ways a ritual of reversal seems to have the effect, not only of temporarily inverting the "pecking order," but of first segregating the principle of group unity from the principles of hierarchy and segmentation and then of dramatically indicating that the unity of Tekiman—and, more than Tekiman, of the Ashanti state itself—is a hierarchical and segmentary unity.» — La lectura que propone con reserva: el rito separa la unidad de la jerarquía para mostrar que la unidad es jerárquica.

«Of All Saints' Day, the French theologian M. Olier (quoted in Attwater, ig6i) has said: " I t is in some sort greater» — El teólogo francés que Turner cita por medio del diccionario católico de Attwater; el OCR imprime *ig6i* por 1961 y el tramo se corta en el cambio de plana.

«It was not only Dante and Thomas Aquinas who pictured heaven as a hierarchical structure with many levels of sanctity and, at the same time, as a luminous unity or communitas in which no lesser saint felt envy of a greater nor greater saint any pride of position.» — El cielo cristiano como jerarquía y communitas a la vez, en Dante y en Tomás.

«But it would appear that, as in the "lampooning liberty" and status reversals of the Apo ceremony, the rude power that energizes both the virtuous hierarchy and the good communitas of the Saints and Souls of the calendrical cycle is derived from pre-Christian and autochthonous sources that are often given infernal status at the level of folk Christianity.» — La procedencia que Turner propone con reserva para la energía de esa fiesta: fuentes precristianas y autóctonas rebajadas a infernales por el cristianismo popular.

«There is some evidence that a sacrifice, possibly human, occurred at Samhain, laden as the victim would be with the ills of the community, like the Hebrew scapegoat» — El dato que Turner consigna con doble reserva —*some evidence*, *possibly*— sobre el sacrificio de Samhain.

«a strange alliance has been formed between the innocent and the wicked, children and witches, who purge the community by the mock pity and terror of trick or treat and prepare the way for communitas feasts of sunlike pumpkin pie—at least in the United States.» — La alianza que Turner ve en el Halloween norteamericano entre inocentes y malvados.

«a touch of sin and evil seems to be necessary tinder for the fires of communitas—although elaborate ritual mechanisms have to be provided to transmute those fires from devouring to domestic uses.» — La tesis que Turner enuncia con reserva sobre el papel del mal, y su límite: hace falta maquinaria ritual para domesticar ese fuego.

«There is always a felix culpa at the heart of any religious system that is closely bound up with human structural cycles of development.» — La generalización que saca de ahí, con el término teológico latino.

«Other rituals of status reversal involve the supersession by women of masculine authority and roles.» — El otro eje de inversión que Turner examina.

«They may be held at some node of calendrical change as in the case of the Zulu Nomkubulwana ceremony, analyzed by Max Gluckman (1954) where " a dominant role was ascribed to the women and a subordinate role to the men at rites performed in local districts in Zululand when the crops had begun to grow» — El caso zulú que Turner toma de Gluckman; el tramo se corta en el cambio de plana.

«Put briefly, structural superiors, through t h e i r dissensions over particularistic or segmental interests, have b r o u g h t disaster on the local community.» — El diagnóstico que el rito supone sobre la causa del desastre.

«It is for structural inferiors, t h e n — ( i n the Zulu case, young women, who are normally under t h e patria poteslas of fathers or the manus of husbands), representing communitas, or global community transcending all internal divisions—to set things right again.» — A quién le toca entonces poner las cosas en su sitio; el OCR imprime *poteslas* por *potestas*.

«Authority is now wielded by communitas itself masquerading as structure.» — La fórmula que resume la inversión.

«But " b e n e a t h " h a s two senses: it is not only that which is structurally inferior; it is also the common basis of all social life—the earth and its fruits.» — El doble sentido de *debajo* que Turner desdobla: lo inferior en la estructura y el fundamento común.

«Yet, inevitably, reversal is ephemeral and transitory ("liminal," if you like), for the two m o d e s of social inter» — El límite de toda inversión; el tramo se corta en el cambio de plana.

«Communitas cannot manipulate resources or exercise social control without changing its own nature and ceasing to be communitas.» — El límite estructural de la communitas, repetido aquí para el caso de la inversión.

«But it can, through brief revelation, "burn out" or "wash away"—whatever metaphor of purification is used—the accumulated sins and sunderings of structure.» — Lo que sí puede hacer, dicho con las metáforas de purificación que usan las propias culturas.

«To summarize our findings so far on rituals of status reversal: the masking of the weak in aggressive strength and the concomitant masking of the strong in humility and passivity are devices that cleanse society of its structurally engendered "sins" and what hippies might call "hang-ups."» — El resumen de Turner sobre el doble enmascaramiento y su oficio limpiador.

«The stage is then set for an ecstatic experience of communitas, followed by a sober return to a now purged and reanimated structure.» — La secuencia que sigue a esa limpieza.

«He is discussing the Holi festival in the village of Kishan Garhi, "located across the Juman from Mathura and Vrindaban, a day's walk from the youthful Krishna's fabled land of Vraja."» — El caso indio que Turner toma de McKim Marriott; el troceo imprime *Juman* por *Jumna*.

«Now a full year has passed in my investigations, and the Festival of Love was again approaching.» — El arranque del relato de Marriott que Turner transcribe.

«But this was an order precisely inverse to the social and ritual principles of routine life.» — Lo que Marriott descubre en el aparente desorden del Holi, según la cita.

«They were the wealthier Brahman a n d J a t farmers of the village, and the beaters were those ardent local R a d h a s , t h e "wives of the village," figuring by both the real and fictional intercaste system of kinship.» — Quiénes golpean y quiénes reciben en el rito, según Marriott.

«The wife of an "elder brother" was properly a m a n ' s joking mate while the wife of a "younger brother" was properly r e m o v e d from him by rules of extreme respect, but both were merged here with a m a n ' s mothersurrogates, the wives of his " father's younger brothers," in one revolutionary cabal of" wives " that cut across all lesser lines and links.» — La fusión de categorías de parentesco que el rito produce; el troceo parte *mother- surrogates* en el salto de renglón.

«T h e boldest beaters in this veiled battalion were often in fact the wives of the f a r m e r s ' low-caste field-laborers, artisans, or menials—the concubines and kitchen help of the victims.» — Quiénes pegaban con más brío, en el relato de Marriott.

«From this carnage suffered by their village brothers, all daughters of the village stood apart, yet held themselves in readiness to attack a n y potential husband who might wander in from another, marriageable village to pay a holiday call.» — La excepción de las hijas del pueblo y su propia licencia.

«It was an older boy of high caste, a famous bully, put there b y his organized victims (but seeming to relish the prominence of his disgrace).» — Quién hacía de rey del Holi, según Marriott.

«Not just the resident caste fellows, but six washermen, a tailor, a n d three Brahmans, joined each year for this day only in an idealistic musical c o m p a n y patterned on friendships of the gods.» — La compañía de cantores que solo existe ese día, y su modelo divino.

«Who was it who had his head fondly anointed, not only with handfuls of the sublime red powders, but also with a gallon of diesel oil ?» — El trato que recibe el terrateniente en el relato de Marriott.

«Thesocial meaning of Krishna's doctrine in its rural North Indian recension is not unlike one conservative social implication of Jesus' Sermon on the Mount.» — El paralelo que Marriott traza con el Sermón de la Montaña; el OCR pega *The social*.

«The Sermon admonishes severely, but at the same time postpones the destruction of the secular social order until a distant future.» — Lo que, según esa comparación, hace el Sermón.

«Krishna does not postpone the reckoning of the mighty until an ultimate Judgment Day, but schedules it regularly as a masque at the full moon of every March.» — Y la diferencia: el ajuste de cuentas puesto en el calendario en vez de al final de los tiempos.

«The dramatic balancing of Holi—the world destruction and world renewal, the world pollution followed by world purification—occurs not only on the abstract level of structural principles, but also in the person of each participant.» — Dónde ocurre el equilibrio del Holi, según Marriott: también en cada persona.

«the way in which those structurally "below" represent a communitas that floods across structural boundaries, that begins with force and ends with love;» — El primero de los rasgos que Turner destaca en la descripción de Marriott.

«the stressing, not the overthrowing of the principle of hierarchy (i.e., of graded organization), undoubtedly purified—even, paradoxically, by the breach of many Hindu pollution rules—through reversal,» — El segundo: subrayar la jerarquía en vez de derribarla, y purificarla por la quiebra de las reglas de contaminación.

«I have thus far been discussing liminal rites in religious systems belonging to societies that are highly structured, cyclical, a n d repetitive.» — Turner acota el alcance de lo dicho antes de pasar a los movimientos modernos.

«In other words, some religions resemble the liminality of status elevation: They emphasize humility, patience, and the unimportance of distinctions of status, property, age, sex, and other natural and cultural differentiae.» — La primera clase de religiones en su reparto, emparentada con los ritos de elevación.

«Other religious movements, on the contrary, exhibit many of the attributes of tribal and peasant rituals of status reversal.» — Y la segunda, emparentada con los ritos de inversión.

«One particularly clear example of a religion of status reversal can be found in Sundkler's study of Bantu separatism in South Africa ( 1 9 6 1 )» — El caso que Turner toma de Sundkler para la segunda clase.

«In a country where some irresponsible Whites tell the African that Jesus is only for the White man, the African takes his revenge by projecting the colour bar right into heavenly places.» — La inversión que Sundkler describe, llevada al cielo.

«Although the literature on religious and semireligious movements does not lend complete support to the view I h a v e b e e n taking, and many problems and difficulties remain, there is nevertheless strong» — Turner declara que la bibliografía no respalda del todo su posición y que quedan problemas; el tramo se corta aquí porque el troceo intercala en ese punto el bloque citado de Sundkler, y la frase sigue en la plana siguiente.

«at the gates turns away the W h i t e s , because they, as the rich man, have already in their lifetime received their g o o d thing, and he opens the gate only to his faithful followers.» — La escena del cielo separatista que Turner cita de Sundkler, con el profeta zulú Shembe en la puerta.

«The colour-complex takes the parables of Jesus into its service.» — La fórmula de Sundkler sobre el uso de las parábolas evangélicas en esa inversión.

«B e c a u s e the Whites rule on earth, the Blacks do so in Heaven. T h e Whites w i l l g o a-begging to dip the tip of their finger in cool water. But they will get as a reply:' Hhayyi (no)—nobody can rule twice» — El remate de la parábola de las diez vírgenes en su versión zionista, tal como Sundkler la recogió; el tramo se corta donde el OCR deja abiertas las comillas.

«It will be noted that here status reversal is n o t p a r t of a total system of rituals, the final effect of which is to p r o m o t e reconciliation between the different strata of the structural h i e r a r c h y .» — La diferencia que Turner marca entre este caso y los ritos de calendario: aquí la inversión no reconcilia.

«Nevertheless, the example is instructive in that it suggests that religions that stress hierarchy, whether direct or i n v e r t e d , as a general attribute of religious life, are generated from t h e m i d s t of the structurally inferior in a socio-political system that rests as much upon force as on consensus.» — Lo que Turner propone con reserva a partir del caso: la religión jerárquica, derecha o invertida, nace de abajo donde el sistema se apoya en la fuerza.

«It rnight be worth pointing o u t here too that many of these South African sects, small t h o u g h they are, have elaborate clerical hierarchies, and that women often occupy import» — El dato que añade sobre las jerarquías clericales de esas sectas y el lugar de las mujeres; el tramo se corta en el cambio de plana y el OCR imprime *rnight*.

«It is not at all certain, however, that the liminal-religious generation of pseudohierarchies is solely the outcome of structural inferiority.» — La reserva que Turner pone a su propia hipótesis.

«The factor of status reversal is, I am convinced, correlated with permanent structural inferiority.» — Lo que sí declara convencido: la inversión de estatus va con la inferioridad estructural permanente.

«But, it may well be that elaborately ranked ritual or ceremonial hierarchies represent the liminality of secularly egalitarian groups, regardless of the rank of such groups in the wider society.» — Y la hipótesis alterna que deja abierta para las jerarquías ceremoniales.

«It is true that in these cases there is an aspect o f reversal, too—for secular equality is contradicted by liminal h i e r a r c h y — b u t this is not so much a reversal of rank order within a p a r t i c u l a r structural system as the substitution of one type of system ( a hierarchical one) for another (an egalitarian one).» — El deslinde entre invertir el rango y sustituir un sistema por otro.

«It may be objected that in these liminal m o v e m e n t s hierarchical organization necessarily develops as the n u m b e r of members increases; however, many examples show that s u c h movements have a multitude of offices» — La objeción que Turner se plantea y el contraejemplo con que responde; el tramo se corta antes del cierre.

«What is particularly striking about the Vice Lords and such other gangs as the Egyptian Cobras and the Imperial Chaplains is the complex and hierarchical nature of their organization.» — El rasgo que Turner destaca en las pandillas de Chicago.

«But their structure in formal and ceremonial situations was the reverse of egalitarian.» — El contraste entre su igualitarismo cotidiano y su jerarquía ceremonial.

«Hunter S. Thompson (1966) claims that most of the members are sons of people who came to California before World War II—hillbillies, Okies, Arkies, and Appalachians (p. 202).» — La procedencia de los Hell's Angels según Hunter S. Thompson.

«They have opted out of t h e structural system. Nevertheless, like the Negro Vice Lords, t h e y constitute a formal organization with complex initiation c e r e m o n i e s and grades of membership emblematized by badges.» — La contradicción que Turner consigna en ese grupo: salidos de la estructura y con ceremonias de iniciación y grados.

«But, despite their p s e u d o - hierarchies, both the Vice Lords and the Angels stress the v a l u e s of communitas.» — Lo que los dos grupos sostienen pese a sus jerarquías.

«The Vice Lord "Teddy," for example, said of t h e general public: "And then pretty soon they said we had an o r g a n i zation. But all we thought, we just buddy-buddy.» — El testimonio del líder pandillero que Turner cita del material inédito de Keiser; el tramo se corta donde el OCR deja abiertas las comillas y parte *organization* en el renglón.

«These groups are p l a y i n g t h e game of structure rather than engaging in the socioeconomic structure in real earnest.» — La lectura de Turner sobre esas jerarquías: juegan a la estructura, no entran en ella.

«But expressive structures o f this type may under certain circumstances be converted into p r a g m a t i c structures, as in the case of Chinese secret societies, such as t h e T r i a d society discussed in Gustaaf Schlegel's» — El caso que abre la posibilidad de que el juego se vuelva estructura efectiva; el tramo se corta en el cambio de plana.

«In a way, these hierarchies are "inverted"—at any rate in terms of the prevalent belief system—for the leader or leaders are represented, like the Pope, as "servants of the servants of God" rather than as tyrants or despots.» — En qué sentido esas jerarquías están invertidas: el que manda se presenta como siervo.

«Nevertheless, just as in the South African Separatist sects, the Melanesian Cargo cults, the Order of Aaron, Negro adolescent gangs, and the Hell's Angels, the popular expansion of a religion or a ceremonial group often leads to its becoming hierarchical.» — La regularidad que Turner señala en una serie de casos dispares: crecer lleva a jerarquizarse.

«He did not preach his doctrines for t h e benefit of a single class or caste, and even the lowest Pariah m i g h t , and sometimes did, call himself his disciple.» — Lo que Turner expone del Buda: predicación sin límite de clase ni casta.

«Having attained enlightenment, he spent the last 45 years of his life teaching what was in effect a simple lesson of submission and meekness to all people, irrespective of race, class, sex, or age.» — El contenido de esa predicación según Turner: sumisión y mansedumbre sin distinción de raza, clase, sexo ni edad.

«J e s u s is usually considered to be " a man of the people.» — El lugar común sobre Jesús del que Turner parte para su contraste; el tramo se corta donde el OCR deja abiertas las comillas.

«A c c o r d i n g to the received account, Siddhartha, as the prince was k n o w n , led a sheltered life for 29 years behind the protective walls of t h e royal palace, waiting to succeed his father.» — El relato recibido de la vida del príncipe, que Turner marca como tal.

«Far from being delighted, he was disturbed by this further commitment to the domain of authority and power.» — La reacción que el relato le atribuye ante su propia sucesión.

«But this modality of structure, too, did not satisfy him.» — Y su desencanto con la vida ascética, que Turner también lee como modalidad de estructura.

«Gandhi came from a respectable segment of the social hierarchy.» — El punto de partida social de Gandhi, que sirve al argumento de Turner sobre los fundadores venidos de arriba.

«His father, Kaba Gandhi, was for some time Prime Minister in Rajkot and then in Vankaner.» — El dato familiar que lo sostiene.

«Words like aparigraha [nonpossession] and sambhava [equability] gripped me.» — Lo que Gandhi declara en su autobiografía sobre los términos que lo marcaron, con los corchetes de traducción del texto.

«It was thus, though by a different route, that G a n d h i came to the same conclusion as the Catholic Church in its consideration of the problem of Franciscan poverty:» — El paralelo que Turner traza entre la conclusión de Gandhi y la de la Iglesia sobre la pobreza franciscana.

«In the Christian tradition, too, there have been i n n u m e r a b l e founders of religious orders and sects who came from the u p p e r half of the social cone, yet preached the style of life-crisis liminality as the path of salvation.» — La regularidad que Turner encuentra también en la tradición cristiana.

«These Protestant leaders came from solid middleclass backgrounds, yet sought to develop in their followers a simple, unosten» — El mismo patrón entre los líderes protestantes; el tramo se corta en el cambio de plana y el troceo parte *middle- class*.

«Gandhi was strongly influenced, not only by aspects of Hinduism, but also by the words and work of the great Christian anarchist and novelist Leo Tolstoy.» — La filiación doble que Turner atribuye a Gandhi.

«Tolstoy, who was a wealthy nobleman as well as a famous novelist, went through a religious crisis when he was about 50 years old, in the course of which he even contemplated suicide as an escape from the meaninglessness and superficiality of life among the upper class and intellectuals and esthetes.» — La crisis de Tolstói que Turner narra como otro caso de descenso voluntario.

«Every man has come into this world by the will of God.» — La primera de las conclusiones que Turner cita de Tolstói.

«The aim of man in life is to save his soul, and to save his soul he must live 'godly' and to live 'godly' he must renounce all the pleasures of life, must labour, humble himself, suffer, and be merciful» — Y la segunda, con la serie de renuncias que de ella se derivan.

«Enough has been said to underline, on the one hand, the affinity between the liminality of rituals of status elevation and the religious teachings of structurally superior prophets, saints, and teachers, and, on the other, the affinity between the liminality of calendrical or natural crisis rituals of status reversal and the religious beliefs and practices of movements dominated by structural inferiors.» — El balance del capítulo quinto: dos afinidades, una para el rito de elevación y los maestros venidos de arriba, otra para el rito de inversión y los movimientos de abajo.

«Crudely put, the liminality of the strong is weakness—of the weak, strength.» — La fórmula corta de todo el capítulo, que Turner presenta como formulación cruda.

«Perhaps, however, one important clue to their understanding is the distinction made earlier between the two modalities of social interrelatedness known as communitas and structure.» — La clave que Turner ofrece con reserva para entender esas afinidades.

«But, nevertheless, such physical burdens may well be preferable to the mental burdens of giving and receiving commands and acting always in the masks of role and status.» — La comparación entre las cargas físicas del pobre y las cargas mentales del que manda.

«Ordeals and penances, therefore, may subserve antithetical functions, on the one hand punishing the neophyte for rejoicing in liminal freedom, and, on the other, tempering him for the incumbency of still higher office, with its greater privileges as well as more exacting obligations.» — La ambivalencia que Turner atribuye a la prueba ritual: castigo y templanza a la vez.

«Such ambiguity need not by now surprise us, for it is a property of all centrally liminal processes and institutions.» — Y la razón por la que esa ambivalencia no debería sorprender.

«Thus, humility reinforces a just pride in position, poverty affirms wealth, and penance sustains virility and health.» — Los tres pares con que Turner cierra el argumento del capítulo.

«Yet, in a curious way, these bluff communitas-bearers are able through jest and mockery to infuse communitas throughout the whole society.» — El oficio que Turner asigna a los portadores rudos de communitas: infundirla por la burla.

«For here too there is not only reversal b u t leveling, since the incumbent of each status with an excess of rights is bullied by one with a deficiency of rights.» — La nivelación que acompaña a la inversión.

«As regards the relationship of communitas, there a r e those who, in the exercise of daily authority or as representatives of major structural groupings, have little opportunity to deal w i t h their fellow men as concrete individuals and equals.» — A quién le hace falta la communitas, según Turner: al que manda todos los días.

«Perhaps, in t h e liminality of life crises and status changes, they might find an opportunity to strip themselves of all outward tokens and inward sentiments of status distinction and merge with the masses, or even to b e symbolically at least regarded as the servants of the masses.» — Lo que el rito les ofrece, dicho con reserva.

«Both types of rites we have been considering seem to b e bound up with cyclical repetitive systems of multiplex social relations.» — El anclaje social que Turner atribuye a los dos tipos de rito.

«Here there appears to be an intimate bond of relationship between an institutionalized and only slowly changing structure a n d a particular mode of communitas which tends to be localized in t h a t particular kind of structure.» — El vínculo que propone con reserva entre estructura lenta y communitas localizada.

«Undoubtedly, in large-scale complex societies, with a high degree of specialization and division of labor, and with many single-interest, associational ties and a general weakening of close corporate bonds, the situation is likely to b e very different.» — La acotación que hace para las sociedades complejas.

«The very flexibility and mobility of social relations in modern industrial societies, however, may provide better conditions for the emergence of existential communitas, even if only in countless and transient encounters, than any previous forms of social order.» — La hipótesis con que Turner cierra ese punto: la movilidad moderna podría favorecer la communitas existencial más que ningún orden anterior.

«One final comment: Society (societas) seems to be a process rather than a thing—a dialectical process with successive phases of structure and communitas.» — La última frase de tesis del libro: la sociedad como proceso dialéctico de fases sucesivas.

«There would seem to be—if one can use such a controversial term—a human "need" to participate in both modalities.» — La necesidad que Turner enuncia con doble reserva, incluido el aviso sobre lo controvertido del término.

«Persons starved of one in their functional day-to-day activities seek it in ritual liminality.» — El mecanismo que propone para explicar la búsqueda ritual.

«The structurally inferior aspire to symbolic structural superiority in ritual; the structurally superior aspire to symbolic communitas and undergo penance to achieve it.» — La última línea del cuerpo del libro, con la simetría entre los dos aspirantes.

«in the same order, return to the cool ikela, where they are again splashed with medicine (See figure 3). Then they cross once more to the hot ikela. There follows a temporary lull, during which the husband is escorted out of the ikela to fetch a small cloth to wipe the medicine from t h e faces of the couple and the body of the pullet.» — El detalle del vaivén entre los dos agujeros durante el Isoma.

«Namoni iyala hakumwemweta. I have seen the man on whom to smile.» — Primer verso del canto del certamen de los sexos, tal como el volumen lo imprime en ndembu con su traducción inglesa debajo; las dos líneas van pegadas en el troceo.

«Neyi nawa aha mumbanda navwali ampamba Sometimes when a woman has borne twins» — Muestra del texto vernáculo del rito de gemelos con su traducción interlineal, del que Turner dice haber querido dejar hablar a los ndembu.

«It is clearly appropriate that communitas should here be symbolized by matrilateral ancestors, especially by mother images, since, in this virilocal, patrilineal society, w o m e n enter the lineage patrisegments from without, and, as Fortes has shown, matrilateral kin for the most part reside outside a m a n ' s "field of clanship."» — La razón que Turner da para que la communitas se simbolice por las ancestras maternas: en esa sociedad las mujeres vienen de fuera. El impreso parte *patri-* y *segments* en el salto de renglón y la extracción los devuelve unidos; la lectura propuesta es *patri-segments*.

«T o put it briefly, at certain life crises, such as adolescence, the attainment of elderhood, and death, varying in significance from culture to culture, the passage from one structural status to another may be accompanied by a strong sentiment of "humankindness," a sense of the generic social bond between all members of society—even in some cases transcending tribal or national boundaries—regardless of their subgroup affiliations or incumbency of structural positions.» — El resumen que Turner hace del sentimiento que acompaña al paso de un estatuto a otro.

«T h e shaman or prophet assumes a statusless status, external to the secular social structure,» — El caso extremo que consigna: la fase liminal vuelta condición permanente en el chamán o el profeta.

«This chapter springs fairly naturally from a seminar I ran at Cornell University with an interdisciplinary group of students and faculty, on various aspects of what may be called the meta-structural aspects of social relations.» — El origen que Turner declara para el capítulo cuarto: un seminario interdisciplinario en Cornell.

«I was reared in the orthodox social-structuralist tradition of British anthropology, which, to put a complex argument with crude simplicity, regards a "society" as a system of social positions.» — La formación que Turner se atribuye y de la que el libro se aparta.

«What I want to stress here is that the units of social structure are relationships between statuses, roles, and offices.» — Qué entiende por estructura social, dicho para evitar la confusión con Lévi-Strauss.

«but, like other major insights, the structural viewpoint has become _ in the course of time a fetter and a fetish.» — El juicio que Turner hace de su propia tradición: el punto de vista estructural, vuelto grillete y fetiche. El OCR deja un guion bajo suelto.

«Beyond the structural lies not only the Hobbesian "war of all against all" but also communitas, a mode of relationship already recognized as such by our seminar.» — Lo que Turner dice encontrar más allá de la estructura, contra la única alternativa hobbesiana.

«The highly erotic tenor of the texts and devotions apparently presented similar problems to later Vaisnavite theologians as have confronted Jewish and Christian exegetes of the Song of Songs of Solomon.» — El paralelo exegético que Turner traza entre el vaisnavismo y el Cantar de los Cantares.

«But the ritual solution of the Sahajiyas, as Caitanya's movement was called, was rather different from that of such Christian mystics as St. John of the Cross and St. Teresa of Avila, who regarded the erotic language of Solomon's Canticles as purely metaphorical.» — Y la diferencia de solución: metáfora entre los místicos cristianos, rito entre los sahajiyas.

«The central ritual of the Sahajiyas was an elaborate and protracted series of liturgical actions, interspersed with the repetitive recitation of mantras which culminated in the act of sexual intercourse between fully initiated devotees of the cult, a man and a woman, who simulated in their behavior the love-making of Krishna and Radha.» — El rito central de la secta según la exposición de Turner.

«This was no mere act of sensual indulgence, for it had to be preceded by all kinds of ascetical prac» — La acotación con que Turner previene la lectura fácil de ese rito; el tramo se corta en el cambio de plana.

«In terms of the symbolic opposition between romantic love and marriage, marriage is homologous with property, just as love in separation is homologous with poverty.» — La homología que enlaza el caso bengalí con el franciscano: matrimonio y propiedad de un lado, amor en separación y pobreza del otro.

«The notion of personal possession or ownership is also antithetical to the kind of communitas-love epitomized by the relationship between Krishna and the gopis.» — Lo que de ahí se sigue: la posesión personal es contraria a ese amor.

«Sahajiya doctrine differed fromVaisnava orthodoxy in that the latter prescribed sacramental union between spouses, whereas the followers of Caitanya, as we have seen, prescribed ritual intercourse between a devotee and the wife of another.» — La diferencia doctrinal que Turner consigna; el OCR pega *from Vaisnava*.

«This communitas quality of failing to recognize hierarchical structural distinctions is in fact quite typical of Sahajiya, and of Vaisnavism as a whole.» — El rasgo de communitas que Turner atribuye al movimiento entero.

«Caitanya, then, like St. Francis, was a poet of devotional religion, humble and simple, living his faith rather than thinking about it.» — El paralelo entre los dos fundadores, repetido al abrir el apartado de la escisión.

«SYMBOL, MYTH, AND RITUAL SERIES General Editor: Victor Turner Raymond Firth, Symbols: Public and Private* Eva Hunt, The Transformation of the Hummingbird: Cultural Roots of a Zinacanlecan Mythical Poem Bennetta Jules-Rosette, African Apostles: Ritual and Conversion in the Church of John Maranke* Sally Falk Moore and Barbara G. Myerhoff, eds., Symbol and Politics in Communal Ideology: Cases and Questions^ Barbara G. Myerhoff, Peyote Hunt: The Sacred Journey of the Huicho'l Indiansj Victor Turner, Dramas, Fields, and Metaphors: Symbolic Action in Human Socielyj Victor Turner, Revelation and Divination in Ndembu Ritual^ Victor Turner, The Ritual Process: Structure and Anti-Structurej Roy Wagner, Lethal Speech: Daribi Myth as Symbolic Obviation» — La plana de la serie nombra a Turner como director de la colección en que el propio volumen se reimprime, y lista junto a él a Raymond Firth, Eva Hunt, Bennetta Jules-Rosette, Sally Falk Moore, Barbara G. Myerhoff y Roy Wagner; el OCR corrompe las marcas de nota al pie (los rasgos †/‡ salen como *j*, *^* y *J*) y las grafías *Zinacanlecan*, *Huicho'l* y *Sociely* se dan tal cual imprime el troceo.

«To the memory of Allan Holmberg this book is respectfully dedicated.» — La dedicatoria del volumen, a la memoria de Allan Holmberg.

«Copyright © ig6g by Victor W. Turner Foreword to Cornell Paperbacks edition copyright © 1977 by Cornell University All rights reserved. Except for brief quotations in a review, this book, or parts thereof, must not be reproduced in any form without permission in writing from the publisher. For information address Cornell University Press, 124 Roberts Place, Ithaca, New York 14850. First published ig6g by Aldine Publishing Company. First published, Cornell Paperbacks, 1 9 7 7 .» — La página de derechos separa dos titularidades y dos fechas: el copyright del libro es de Victor W. Turner y el del prólogo de la edición en rústica es de Cornell University, de 1977; la primera edición la publicó Aldine. El OCR imprime *ig6g* donde la lectura propuesta es 1969, y espacia las cifras de 1977.

«Reprint of the ed. published by Aldine Pub. Co., Chicago, in series: The Lewis Henry Morgan lectures, ig66.» — La ficha de catalogación de la Library of Congress declara el volumen reimpresión de la edición de Aldine, en la serie de las Morgan Lectures; el OCR vuelve a imprimir *ig66* por 1966.

«Whether this revival is a belated response to developments in other disciplines (psychology, ethology, philosophy, linguistics, to name only a few), or whether it reflects a return to a central concern after a period of neglect, is difficult to say.» — En el prólogo a la edición en rústica, firmado por Turner, el autor constata el retorno del interés antropológico por los símbolos y se abstiene de explicarlo: no sabe decir si responde con retraso a otras disciplinas o si es un regreso a una preocupación central.

«In recent field studies, anthropologists have been collecting myths and rituals in the context of social action, and improvements in anthropological field technique have produced data that are richer and more refined than heretofore; these new data have probably challenged theoreticians to provide more adequate explanatory frames.» — Turner atribuye la presión sobre la teoría al dato de campo: al recoger mitos y ritos dentro de la acción social, la mejora de la técnica produjo material más fino, y ese material es el que, dice, probablemente exigió marcos explicativos mejores.

«Whatever may have been the causes, there is no denying a renewed curiosity about the nature of the connections between culture, cognition, and perception, as these connections are revealed in symbolic forms.» — Dejada de lado la causa, Turner da por indudable el hecho: hay curiosidad renovada por el enlace entre cultura, cognición y percepción tal como se muestra en las formas simbólicas.

«Although excellent individual monographs and articles in symbolic anthropology or comparative symbology have recently appeared, a common focus or forum that can be provided by a topically organized series of books has not been available.» — El prólogo justifica la serie por un hueco: hay monografías y artículos buenos de antropología simbólica, pero faltaba el foro común que da una colección organizada por temas.

«Nevertheless, our primary aim is to bring to public attention works on ritual and myth written by anthropologists, and our readers will find a variety of strictly anthropological approaches ranging from formal analyses of systems of symbols to empathetic accounts of divinatory and initiatory rituals.» — Turner declara el objetivo de la colección —dar a conocer obras de antropólogos sobre rito y mito— y su rango: del análisis formal de sistemas de símbolos al relato empático de rituales adivinatorios e iniciáticos.

«These terms, it is argued, may adequately describe or account for social and cultural processes and phenomena found in preliterate societies, but have limited use in explaining sociocultural systems» — Turner recoge la objeción ajena sin suscribirla: se argumenta, dice, que sus términos sirven para los procesos de las sociedades sin escritura pero rinden poco con sistemas socioculturales mayores.

«T o attempt to answer such criticisms is probably a futile exercise.» — Ante esa objeción Turner se abstiene de responderla, y llama fútil el intento.

«I am unable, however, to resist quoting the adage "The proof of the pudding is in the eating.» — En lugar de argumentar, remite al uso: cita el refrán del pudín, que en el prólogo funciona como criterio de prueba por el resultado. El tramo termina donde el OCR deja abiertas las comillas del refrán.

«This book has been cited repeatedly by scholars in such diverse fields as history, the history of religions, English literature, political science, theology, and drama, as well as in anthropological and sociological books and articles concerned with ritual a n d semiotics, particularly in African contexts; its reception encouraged me to extend the» — Turner mide el rendimiento del libro por su recepción fuera de la antropología —historia, historia de las religiones, literatura inglesa, ciencia política, teología, teatro— y dice que esa acogida lo animó a extender el trabajo; el tramo se corta al final de la plana.

«Too often, disciplines are sealed off, in sterile pedantry, from significant intellectual influences.» — Objeta el encierro disciplinar, al que llama pedantería estéril, como razón de la serie.

«society is a process rather than an abstract system, whether of social structural relations or of symbols and meanings.» — Turner enuncia el supuesto que dice haber desarrollado primero en este libro y aplicado luego en *Dramas, Fields, and Metaphors*: la sociedad es proceso, no sistema abstracto, ni de relaciones estructurales ni de símbolos y significados.

«Society, moreover, is a process in which any living, relatively well-bonded human group alternates between fixed and—to borrow a term from our Japanese friends—"floating worlds."» — El proceso es alternancia: todo grupo humano con vínculo vivo pasa de mundos fijos a mundos flotantes, expresión que Turner declara tomada de sus amigos japoneses.

«T h e antistructural liminality provided in the cores of ritual and aesthedc forms represents the reflexivity of the social process, wherein society becomes at once subject and direct object; it represents also its subjunctive mood, where suppositions, desires, hypotheses, possibilities, and so forth, all become legiti» — En el prólogo de 1977 Turner nombra *antistructural* a la liminalidad del núcleo de las formas rituales y estéticas, y la describe como la reflexividad del proceso social —la sociedad vuelta a la vez sujeto y objeto— y como su modo subjuntivo. El OCR imprime *aesthedc* por *aesthetic* y el tramo se corta al pie de la plana.

«If we were as dialectical as we claim to be, we would see that it is more a matter of an existential bending back upon ourselves:» — Objeta a su propio gremio la lectura estática de las superestructuras culturales como espejos pasivos, y propone en su lugar un doblarse existencial sobre uno mismo.

«play is more serious than we, the inheritors of Western Puritanism, have thought.» — Turner atribuye a la herencia puritana occidental la subestimación del juego, y sostiene que el juego es más serio de lo que se ha creído.

«The Ritual Process represents an attempt to free my own thought, and I hope that of others in my field as well, from grooved dependence on "structure" as the sole sociological dimension.» — Turner declara qué es el libro y para qué es: un intento de soltar el pensamiento propio —y, espera, el de su campo— de la dependencia acanalada de la estructura como única dimensión sociológica.

«It must first be said that for me, as for many others, Lewis Henry Morgan was one of the lodestars of my student days.» — Turner abre las conferencias declarando deuda con el homenajeado: Morgan fue una de las estrellas guía de sus años de estudiante.

«Morgan, though he faithfully recorded many religious ceremonies, had a marked^ disinclination to give the study of religion, the same piercing attention he devoted to kinship and politics.» — Y a renglón seguido declara la desventaja de dar las Morgan Lectures sobre religión: Morgan registró con fidelidad muchas ceremonias, pero no dedicó al estudio de la religión la atención penetrante que dio al parentesco y a la política.

«Morgan followed Ely's notes faithfully in reporting what Jimmy Johnson, the prophet's grandson, said, but he departed widely from Ely's glosses on it and itsceremonialaccompaniment» — Turner cita a Merle H. Deardorff (1951) sobre el modo en que Morgan usó las notas de Ely S. Parker en la *League of the Ho-de-no-sau-nee*: fiel al reportar lo dicho por Jimmy Johnson, nieto del profeta, y muy apartado de las glosas de Parker. El OCR pega *its ceremonial accompaniment*.

«There's nothing actually wrong in what he says, but it isn't right either.» — El juicio que Turner atribuye a los seneca que leyeron la *League* de Morgan: nada de lo que dice está mal, y aun así no está bien.

«it is indeed hardy work, especially when we are dealing with such difficult» — Turner cita el comentario reciente de Evans-Pritchard (1965b) a la frase de Bachofen sobre penetrar en la estructura de una mente distinta de la propia; el tramo se corta al pie de la plana (sigue *material as that on which Morgan was engaged*).

«Many other scholars and scientists of the most impeccable rationalist pedigree have thought it well worth their while, since Morgan's day, to devote whole decades of their professional lives to the study of religion.» — Turner opone al desdén de Morgan el hecho de que estudiosos de pedigrí racionalista impecable hayan dedicado décadas enteras al estudio de la religión.

«Anthropological field workers, including Boas and Lowie, Malinowski and Radcliffe-Brown, Griaule and Dieterlen, and a host of their coevals and successors, have labored mightily in the vineyard of preliterate ritual, making meticulous and exacting observations of hundreds of performances and recording vernacular texts of myths and prayers from religious specialists with loving care.» — Turner nombra la nómina del trabajo de campo sobre ritual —Boas y Lowie, Malinowski y Radcliffe-Brown, Griaule y Dieterlen— y el modo en que registraron cientos de ejecuciones y textos vernáculos de mitos y plegarias.

«When I began field work among the Ndembu, I worked in the tradition established by my predecessors in the employment» — Turner se inscribe en la tradición de sus predecesores en el instituto; el tramo se corta al pie de la plana (sigue el nombre del Rhodes-Livingstone Institute).

«African tribal life—only four have made ritual their main topic, two of them by the present author.» — Turner mide la producción del instituto sobre ritual: de todos sus estudios de la vida tribal africana, solo cuatro lo tomaron por tema principal, y dos son suyos.

«Evidently, Morgan's attitude to "primitive religions" still persists in many quarters.» — De ese recuento Turner saca que la actitud de Morgan hacia las *religiones primitivas* sigue vigente en muchas partes.

«Yet the institute's first director, Godfrey Wilson, took a lively interest in the study of African ritual.» — Contra esa tónica Turner señala la excepción del primer director del instituto, Godfrey Wilson, interesado vivamente en el ritual africano.

«I see in the study of rituals the key to an understanding of the essejuialconstitution of human societies» — Turner cita a Monica Wilson (1954), que ve en el estudio de los rituales la llave para entender la constitución esencial de las sociedades humanas. El OCR de esta plana está arrasado por los subrayados del ejemplar y pega *essential constitution* en una sola forma.

«IfWIIsor?s view is correct, as I believe it is, the study of tribal ritual would certainly have been» — Turner suscribe la posición de Monica Wilson y la enlaza con el propósito declarado del instituto; el OCR destruye *If Wilson's* y el tramo se corta donde sigue la cita del programa institucional.

«In the social sciences generally, it is, I think, becoming widely recognized that religious beliefs» — Turner registra un cambio de clima en las ciencias sociales respecto de las creencias religiosas; el tramo se corta donde la frase sigue con *and practices*.

«I have dwelt on this "religious unmusicality" (to use the term M a x Weber quite unjustifiably applied to himself) of social scientists of my generation with regard to religious studies mainly to underline» — Turner llama *religious unmusicality* —término que, dice, Max Weber se aplicó a sí mismo sin justificación— a la sordera religiosa de los científicos sociales de su generación, y declara haberse detenido en ella para subrayar, en la plana siguiente, *the reluctance I felt at first to collect ritual data*. El tramo se corta en el cambio de plana.

«As Nadel has said, facts change with theories and new facts make new theories.» — Turner cita a Nadel para justificar el cambio de foco de su propio trabajo de campo: los hechos cambian con las teorías y los hechos nuevos hacen teorías nuevas.

«Later, Monica Wilson (1957) was to write that "any analysis not based on some translation of the symbols used by people of that culture is open to suspicion» — Turner cita a Monica Wilson (1957) sobre el requisito de traducir los símbolos de la cultura estudiada; el tramo se corta donde el OCR deja abiertas las comillas.

«FIGURE J. Isoma: wife and husband squat in the newly-made seclusion hut, where the white pullet will also be kept until it lays its first egg. The hut is built just outside the village. The doctor holds in his right hand the knife with which he beheaded the cock.» — Pie de la lámina del rito de reclusión (la numeración imprime *J* por *7*). El troceo trae solo los pies; las láminas mismas no tienen capa de texto.

«I mention this because other writers, such as Herz, Needham, Rigby, and Beidelman, admittedly in regard to other cultures, have tended to list as members of the same set such pairs as left/right, female/male, inauspicious/auspicious, impure/pure, etc., thus regarding the linkage between femininity a n d inauspiciousness as a frequent—indeed, almost a universal-human—item of classification.» — Turner nombra a los autores de quienes se aparta en este punto —el troceo imprime *Herz*, junto a Needham, Rigby y Beidelman— y les atribuye haber alineado izquierda/derecha con hembra/macho y con infausto/fausto hasta hacer de ese enlace un rasgo casi universal.

«Levi-Strauss is quite correct in stressing that la pensee sauvage contains properties such as homologies, oppositions, correlations, and transformations which are also characteristic of sophisticated thinking.» — Turner concede a Lévi-Strauss lo que tiene por acertado: que el pensamiento salvaje trae homologías, oposiciones, correlaciones y transformaciones propias también del pensamiento sofisticado.

«Although Levi-Strauss devotes some attention to the role of ritual and mythical symbols as instigators of feeling and desire, he does not develop this line of thought as fully as he does his work on symbols as factors in cognition.» — Y le señala el flanco que no desarrolla: el símbolo como instigador de sentimiento y deseo, frente al símbolo como factor de conocimiento.

«FIGURE 8. Twin ceremony: an adept carries the ritual winnowing basket, containing a calabash of white beer and a phallus-shaped calabash filled with white clay. She is receiving a medicine branch.» — Pie de lámina del capítulo segundo. El troceo lo intercala a media frase del cuerpo, entre *represents strength/weakness, good* y *luck/bad luck*, de modo que un tramo extraído de corrido cosería el pie dentro de la oración.

«FIGURE 12. Twin Ceremony: the ritual party arrives at the river source, "where procreative capacity begins," bearing branches of medicine trees.» — Pie de lámina del rito de la fuente del río, intercalado por el troceo a media frase del cuerpo.

«FIGURE 1 4 . T w i n ceremony: the ritual party returns from the river bearing fronds, like a Palm Sunday procession.» — Pie de lámina en que el propio volumen compara la escena ndembu con una procesión de Domingo de Ramos.

«FIGURE 1 7 . Twin ceremony: the twin shrine is ready. It is obviously a binary shrine with two compartments, wound around with the molu waWubwang'u vine. In the left compartment is the black medicine pot, under which can be seen the black mud. In the right is the calabash containing sacralized honey beer, daubed with red and white clay.» — Pie de lámina que describe el santuario gemelar terminado. Los pies de este capítulo llevan la lectura del propio autor —*obviously a binary shrine*—, no solo la descripción.

«FIGURE ao. Twin ceremony: the men and women cheerfully revile one another, to vocally symbolize the fruitful contest of the sexes.» — Pie de la lámina del certamen de los sexos; la numeración imprime *ao* por *20*.

«M y sister-in-law, Mrs. Helen Barnard, of Wellington University, New Zealand, has pointed out to me how similar this viewpoint is to the Hindu notion of a Ma.» — Nota al pie del capítulo segundo, que acredita a Helen Barnard el paralelo con una noción hindú. El troceo la intercala a media frase del cuerpo, entre *a play of forces* y *instead of a bitter battle*.

«It would be appropriate here to mention a n important and unjustly neglected paper by Professor Evans-Pritchard, "Some Collective Expressions of Obscenity in Africa," recently republished in his collection of essays The Position of Women in Primitive Society (1965a).» — Turner nombra el trabajo de Evans-Pritchard que tiene por importante e injustamente descuidado y que usa para leer la obscenidad ritual.

«One authoritative source of definitions is A Dictionary of the Social Sciences (Gould and Kolb, 1 9 6 4 ) , in which A. W. Eister reviews some major formulations of this conception.» — La obra de referencia que Turner usa para fijar el término *estructura social*, con el autor de la entrada nombrado.

«G. A. Hillery (1955) reviewed g4 definitions of the term " c o m m u n i t y " and reached the conclusion that "beyond the concept that people are involved in community, there is no complete agreement as to the nature of community" (p. 119).» — El recuento de Hillery que Turner cita para justificar su propio latinismo; el OCR imprime *g4* por *94*.

«Buber lays his finger on the spontaneous, immediate, concrete nature of communitas, as opposed to the norm-governed, institutionalized, abstract nature of social structure.» — El crédito que Turner da a Buber por haber señalado el carácter espontáneo, inmediato y concreto de lo que él llama communitas.

«Morgan (1877) himself longed for the coming of world-wide communitas.» — Turner cierra el capítulo tercero devolviendo el término al homenajeado de las conferencias: también Morgan anhelaba una communitas mundial.

«At times Buber appears to be misled about the feasibility of converting this experience of mutuality into structural forms.» — La objeción que Turner le hace a Buber: darse por posible el paso de la mutualidad a formas estructurales.

«M. D. Lambert, in his recent book Franciscan Poverty (1961) which draws on the major primary and secondary sources of Franciscan history and doctrine, has made an admirably lucid reconstruction of the course of events that flowed from the attempt of St. Francis to live, and to encourage others to live, in terms of a certain view of poverty.» — La fuente en que Turner apoya todo el tramo franciscano del capítulo cuarto, nombrada con su libro y su año.

«Dimock is a highly competent and perceptive Bengali scholar who has published elegant translations of Bengali tales "from court and village," and his data and conclusions must be regarded with respect.» — La credencial con que Turner presenta a Edward C. Dimock, fuente del tramo bengalí del capítulo cuarto.

«It is significant that the anthropologist Edmund Leach, who gave the influential Reith Lectures on the BBC's Third Programme in 1967, should also have returned to the attack on the family—regarding it as the source of all neuroses and mental cripplement—only in order to praise collectives and communities, like the Israeli kibbutzim, with their creches.» — El contemporáneo que Turner pone junto a franciscanos y sahajiyas por atacar el mismo pilar, con la ocasión fechada.

«M a r r i o t t has well described and grasped the salient characteristics of a ritual of status reversal:» — El crédito que Turner da a McKim Marriott por su descripción del Holi.

«Mr. Keiser generously gave me access to the colorful autobiography of "Teddy," one of the leaders of the Vice Lords.» — El material inédito en que Turner apoya el tramo de las pandillas de Chicago, con su autor nombrado.

«APTHORPE, RAYMOND. I 96 I. Introduction to C. M. N. White, Elements in Luvale beliefs and rituals. Manchester: ManchesterUniversity Press. Rhodes-Livingstone Paper no. 32.» — Primera entrada de la bibliografía del volumen, que abre en la plana 214 del troceo (folio 204); el OCR imprime el año con espacios y pega *Manchester University*.

«COHN, NORMAN. ig6i. The pursuit of the millennium. New York: Harper Torch Books.» — La entrada de Norman Cohn, fuente del tramo milenarista del capítulo tercero; el OCR imprime *ig6i* por 1961.

«GENNEP, ARNOLD VAN. 1909. The rites of passage. (Trans, by Monika B . Vizedom and Gabrielle L . Caffee.) London: Routledge and K e g a n Paul.» — La entrada de van Gennep, de quien sale el esquema de las tres fases; la bibliografía data la obra en 1909 y cita la traducción inglesa.

«KE3 SER, R . LINCOLN. 1966. Autobiography of the Vice Lord, " T e d d y . " Unpublished manuscript, Department of Anthropology, University of Rochester.» — La entrada del manuscrito inédito de las pandillas de Chicago; el troceo imprime el apellido como *KE3 SER* (lectura propuesta: Keiser).

«TURNER, VICTOR W. 1957. Schism and continuity in an African society. Manchester: Manchester University Press, for the Rhodes-Livingstone Institute. 1961. Ndembu divination: its symbolism and techniques. Manchester: Manchester University Press. Rhodes-Livingstone Paper no. 3 1 . 1962. Chihamba, the white spirit. Manchester: Manchester University Press, Rhodes-Livingstone Paper no. 33. 1967. The forest of symbols. Ithaca, N.Y.: Cornell University Press. 1968. The drums of affliction. Oxford: Clarendon Press.» — Los cinco libros propios que el volumen lista bajo el nombre del autor, y a los que el cuerpo remite una y otra vez.

«Barnard, Helen, 84n. Bauls musicians, 164 Baumann, H., 46» — Muestra del índice onomástico, que remite por folio impreso y marca la nota al pie con *n.*; el folio 84 corresponde a la plana 94 del troceo.

«Boys' circumcision rites, 16, 1 7 , 2 5 , 3 5 , 4>> 5 2 . 65, 9 6 . i ° 7 and St. Benedict, 1 0 8» — Entrada del índice temático sobre los ritos de circuncisión, con la subentrada que enlaza con san Benito; el OCR destroza varias cifras.

«Buber, Martin, 1 3 2 , 204 on community, 1 2 6 , 1 2 7 , 1 3 6 , 1 3 7 , 1 4 2 , 1 4 3» — Entrada del índice para Buber, con subentrada propia sobre comunidad.

«Isoma, 9-43, 96 aims of, 18-20 classificatory structure: Dyads, 38 classificatory structure: Triads, 3 7 - 38 curative process, 33-37 medicines, collecting of, 24-27 the name, 1 5 - 1 6» — La entrada más desglosada del índice temático, sobre el rito que abre el libro.

«Twinship rite, 7, 44-93 and isoma, difference, 85 medicine collecting for, 51 mystery and absurdity, 84, 85» — Entrada del índice para el rito de gemelos, con sus subentradas.

«Turner, Victor, W., 18, 25n., 40, 59, 81, 85, 94, 123, 143, 208» — El índice del volumen incluye al propio autor entre las voces remitidas, con la coma del troceo entre el nombre y la inicial.

«Structure and Anti-Structure VICTOR TURNER The Lew/s Hen/y Morgan Lectures | 7966 presented at The University of Rochester, Rochester, New York Cornell Paperbacks Cornell University Press ITHACA, NEW YORK» — Lo que imprime la portada, con el OCR muy sucio: el subtítulo, el autor, la serie de conferencias y el pie de imprenta. Las grafías *Lew/s Hen/y* y *| 7966* se dan tal cual (lectura propuesta: *Lewis Henry Morgan Lectures 1966*).

«Contents Planes of Classification in a Ritual of Life and Death Paradoxes of Twinship in Ndembu Ritual 44 Liminality and Communitas 94 Communitas: Model and Process 1 3 1 Humility and Hierarchy: The Liminality of Status Elevation and Reversal 166 Bibliography 204 Index 209» — El índice del volumen, que declara cinco capítulos más bibliografía e índice y da sus folios impresos; el troceo omite el folio del primer capítulo.

«IKELA OF LIFE OR HEALTH Male adepts X Men's fire IKELA OF DEATH OR WITCHCRAFT ^<^Red cock Hot medicine over fire» — Rótulos del esquema espacial del Isoma que el volumen imprime como lámina; el troceo conserva los rótulos sueltos y no el dibujo.

«FIGURE 4. Isoma: the husband prepares to follow his wife through the tunnel.» — Pie de lámina del Isoma, intercalado por el troceo a media frase del cuerpo.

«FIGURE 6.Isoma: cold water is poured over the couple.» — Pie de lámina que ocupa él solo toda la plana del troceo.

«FIGURE 1 1 . Twin ceremony: children are marked with white and red circles around their eyes, distinguishing them in categories of twin and non-twin.» — Pie de lámina del rito de gemelos, única línea de su plana.

«DE, SUSHIL JUMAR. ig6i. The early history of the Vaisnava faith and movement in Bengal. Calcutta: General Printers and Publishers.» — Entrada de la bibliografía para el tramo bengalí; el OCR imprime *JUMAR* por *KUMAR* y *ig6i* por 1961.

«MORGAN, LEWIS HENRY. 1877. Ancient society. Chicago: Charles H. Kerr.» — La entrada del homenajeado de las conferencias, con el libro que Turner cita en su primera plana.

«" Communitas," (community), 96, 9 7 , 105, 109 ff. apocalyptic, 1 5 3 - 1 5 4 developmental cycle, 9 7 and " hippies," 1 1 2 , 1 3 8 ideological and spontaneous, 1 3 4 , 1 4 0» — La entrada del índice para el término que el libro pone en circulación, con sus subentradas.

«Nuer, 1 3 0 community in kinship based societies, 1 1 9 - 1 2 0 of the Nilotic Sudan, 46, 47 Nyakyusa people, 6 rites, 48» — Muestra del índice de pueblos, que remite por folio impreso.

Iniciación (recepción por grados / metamorfosis del ser) — El libro toma los ritos de iniciación como su material central: reclusiones largas en el monte para instruir a los novicios en saber esotérico, el despojo de estatuto, propiedad, insignias y nombre, la obediencia implícita al instructor, y el saber impartido en la liminalidad, al que atribuye valor ontológico porque rehace el ser del novicio.

Secreto (lo que se jura no fijar por escrito) — El episodio central y más esotérico de un rito ndembu se llama *mpang'u*, palabra que también nombra el dicho secreto o contraseña de la logia de circuncisión; Turner declara haber sido admitido a las fases esotéricas de varios ritos, y consigna que el segundo compartimento del santuario gemelar guarda una frase enigmática que funciona como retruécano siniestro.

Materia prima — Los ritos que abaten al novicio tienen, según Turner, la significación social de reducirlo a una especie de *prima materia* humana, despojada de forma específica y llevada a una condición que sigue siendo social y está por debajo de toda forma de estatuto.

Gnosis (conocimiento salvífico) — En el reparto entre las dos ramas del movimiento de Caitanya, Turner adjudica a los monistas la salvación por gnosis y no por devoción, y le atribuye como consecuencia social la aceptación de la estructura tal cual por tenerla por ilusoria.

Cadena de transmisión (quién tomó de quién) — El oficio ritual se hereda por línea: cada adepto doctor tiene por sombra guardiana a un antiguo miembro del culto, y son las mujeres quienes explican a los hombres las medicinas y las técnicas curativas, aunque ellos acaben de doctores principales.

Crítica de fuentes (criterios de inclusión y descarte) — Turner consigna las divergencias de sus informantes sin armonizarlas, declara como sospecha lo que no observó, marca lo que es «the received account» y advierte que la bibliografía no respalda del todo su posición.