religionГосударство, религия, церковь в России и за рубежомState, Religion and Church in Russia and Worldwide2073-72032073-7211РАНХиГС10.22394/2073-7203-2021-39-2-143-157GGCAPQreligion-326Research ArticleСтатьиTeología India: вклад коренных народов Мексики в контекстуальную теологиюTeología India: Indigenous Contributions to Context Theology in MexicoМаркосСильвияMarcosSylviasmarcost@gmail.comНациональный автономный университет Мексики (UNAM)МексикаInstituto de Investigaciones Antropológicas, Universidad Nacional Autónoma de MéxicoMexico202122092025392143157Copyright © Маркос С., 20252025Маркос С.Marcos S.This work is licensed under a Creative Commons Attribution 4.0 License.https://religion.ranepa.ru/jour/article/view/326

Эта статья представляет собой обзор нескольких имплицитных философских эпистемических положений Teologia India (индейской теологии) в том виде, в каком она проживается, развивается и практикуется народами майя в высокогорье Чьяпас в юго-восточной Мексике. Некоторые из этих философских характеристик и практик принципиально отличают Teologia India от других форм теологии освобождения: это теология телесности, присутствующей в совокупности практик; это статус, смысл, значение и интерпретация сновидений в вере; это мифы, используемые в качестве исторической истины; это местные наречия как концептуальные системы для понимания выражения веры; это священная местная музыка, танцы, песнопения и ритуальные одеяния, чье эпистемическое присутствие выходит далеко за рамки привычного понимания инкультурации.

This article is a review of several of the implicit philosophical epistemic tenets of Teologia India as it is lived, believed and practiced in the highlands of Chiapas, Southeast Mexico, among the Mayan peoples of the region. Some of these philosophical characteristics and practices - which set Teologia India significantly apart from other forms of Liberation Theologies - are: expressions of an “embodied theology” present in a constellation of practices; the status, meanings and interpretations of dreams for faith; myths as revelation of historical truth; local languages as conceptual systems for the understanding of reflections on faith; sacred indigenous music, dance, chants and textiles as an epistemic presence much beyond the conventional understandings of inculturation.

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The authors declare that there are no conflicts of interest present.