![]() The community knows who is a nagual, tolerating, fearing and respecting them. In the god was the protector of Nagualism, because his tonal was the jaguar and he governed the distribution of wealth.In modern rural Mexico, nagual is sometimes synonymous with brujo ('wizard'): one who is able to shapeshift into an animal at night, (normally into a, a big, or ) drink blood from human victims, steal property, cause disease, and the like.In some indigenous communities the nagual is integrated into the religious hierarchy. They would have specific tonals such as the. Practitioners of powerful magic were normally born on days related to animals with a strong or harmful aspect. It is probable that the tonal represents the daytime aspect and the nagual the nighttime aspect of the tonalli, 'the things of the day'. In Nahuatl the word is used to refer both to a day and to the animal associated with that day.The nagual is considered different where the tonal is the day spirit itself, the nagual is the spirit familiar of the day. it promises to be a significant contribution to the field.A person born on 'Dog Day' would have both strong and weak 'dog' aspects. We need more published scholarship on this literature, and this book will provide a much welcomed critical page in the corpus of Central American literary and cultural studies. "Caso's project focuses on the writing of history from different positions and textual practices thus, her book not only "gives" the history of Central America but also examines the discursive constructions of 'history' in selected texts. Literature thus plays a regenerative role and counters social complacency." - Arturo Arias, Professor, Department of Spanish and Portuguese, University of Texas at Austin In Casos's reading, creativity becomes a tool for subverting official history, breaking the silencing of alternative understandings of what the nation and the region are supposed to represent. Rather than taking texts in isolation or reading them as representatives of the whole, Caso highlights instances of regional voices, listening to the 'sighs and whispers' that traditional historiographers exclude from their accounts. She meditates on what it means for a region to be considered an 'isthmus,' a passageway from elsewhere to elsewhere, a small unit of land that stands as a trope for Banana Republics, revolutions, or drug-trafficking. "In this striking book, Caso explores Central American fiction as a productive site to fathom the complex project of Latin American modernity and developmentalism in the twentieth century. ![]() Caso's reading of the encounter of history and literature in Central America is certainly intelligent, well-written, and structurally solid." - The Latin Americanist "Memory, defined as Caso does, becomes also a powerful tool for the less privileged members of society to resist political impositions intended to create a space racially, politically, and intellectually homogenous.But what seems most remarkable about this book is not only its definition of the term memory but what follows: an innovative comprehension of the role of literature as an instrument for transforming an established idea of history in Central America. This is one of the book's greatest contributions to Central American literary studies, as it expands the generic limits of the traditionally studied historical novel and testimonio in the understanding of how the past is represented and problematized through literature." - Latino Studies ![]() By including analyses of short stories and poetry, Caso effectively argues that the space of the text, its form and aesthetic, enhance and reemphasize the author's historical vantage point. "Scholarship on memory and history in Central American literature has tended to focus on the new Central American historical novel and/or the testimonio. ![]()
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