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Len van der Wolf. Purchasable with gift card. Kneel and Obey Tags metal black metal classic rock death metal montreal metal Montreal. If you like Blood Sacrifice, you may also like: Lance Connett go to album. Tyler Langford go to album. After the tubers are planted, the gardener sprinkles blood in the form of the red water colored with the achiote pods; she sprays this onto the manioc plants to feed them.

This is done because the nantag stones and the manioc plants, if some have already been planted , are potentially dangerous and it is important that the woman and her companions identify themselves as friends by being painted" Brown p. The red pulp in the achiote is not just blood, however; metaformically the red pulp is the menstrual blood of the achiote plant, her pulp and seeds. The recognition of "friends" is thus, "we are all beings who menstruate". So, we can see that not only is the subject of menstruation not about shame, for these people it is the vocabulary of a dialogue and a reciprocal economy based in familial mother-child relations of love, respect, negotiation of powers, and exchange of the central life force: Other Horticultural Examples of Metaformic Relationships.

Not to try to make the Aguaruna rituals carry the entire argument of the origins of a menstrual blood economy and cosmogony in horticultural practices, let us also consider an account by Denise Arnold of Bolivian potato farming, and connections to menstruation. Potatoes are believed to have first been cultivated in this region, the Andes mountains, so once again these may be the originating rituals of horticulture itself.

Both human reproduction and potato production among the Aymara are closely linked with the periodicity of the moon. The most common name for the moon in Aymara is p"axsi, meaning both moon and month.

There is no doubt that the moon is female in Aymara astronomical symbolism and that her periodicities are closely tied to the periodicities of the female human body, particularly with the female menstrual cycle. The word for menstrual blood in Aymara is p"axsi wila, meaning moon blood. In Aymara astronomy, the phases of the moon are important for timing various activities, and predicting weather conditions Another name for the first glimpse of the new moon is p"axsi wila, or moon blood, the menstrual blood of women.

Arnold's intricate and detailed report which can be read in its entirety through the URL above is of an entire cosmogony of matrilineal bloodlines involving female generations, mountains and other elements, and the earth as a menstruous womb receiving the plantings.

Goa (Blood of the Goddess/Kara Dalkey, 1) by Kara Dalkey | LibraryThing

In the Aymara view, the new potatoes are a form of earth's menses, as "eaten blood," and the potatoes are asexually "conceived in the girdle or k'inch"u of the earth. The women carefully keep their own menstrual regulations, and if they break them, the "eyes" of the potatoes, which form new roots, are believed to close up, rendering the plant sterile. So, by keeping their menstrual rules, they stay in appropriate relationship to the plants on which they are dependent, they maintain the dialogue.

In both of the South American examples, the Aguaruna and the Aymara, maternal lines of women connect root crops to their own menstruation and to the menstruation of both earth and plant.


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In South India, where I did an application of metaformic theory to both goddess rituals and menarche rituals, the connection between blood, agriculture and menstruation of the earth was explicit as recently as fifty years ago. At that time major annual festivals celebrated the onset of the menstrual period of Bhumi Devi, "goddess earth. A single grain of rice is carefully wrapped in thread, to "dress Her. Maryamma takes many forms, one of them being a stone, which is painted red.

A stone that bleeds when struck with a lunar crescent-shaped sickle is a frequent, even ubiquitous, foundational story for the founding of goddess temples in the state of Kerala. All kinds of metaformic offerings are brought to the temples, to "feed" the goddesses.

I bring in these examples from Bolivia and South India to show that the Aguaruna are not alone in the associations they make between women's blood, blood of plants, and blood of the earth. Horticulture perhaps all around the world began and was sustained for thousands of years as a blood negotiation, an economy involving both science and religion, both relationship and ritual, and both love and dread. The potato horticulturalists of Bolivia hold that the potato plant's menstruation forms up into her children, the potatoes. Only women can plant potatoes, which they do from a womb-like sack worn around their waists, making a clear connection between their own wombs and the children of the potato plant and the womb of the earth that receives them, and they make a explicit their understanding that the potatoes are from the menstrual blood of the mother potato plant.

Assuming this same kind of what I call "menstrual logic" or menstrual thought is equally part of the worldview of the Aguaruna if not also other horticultural peoples, the long, slender reddish colored roots of the manioc plant would have come to the attention of ancestral women with their already well-developed metaformic perspective. They would have seen the roots as the menstrual blood of the manioc, that formed up into the tuber roots and which were therefore her "children.

Far from simply digging up and eating the roots, the women established an intense and complex relationship with the manioc as a mother like themselves, who menstruates new life, like themselves. In this relationship, which I call "merged identification" and which is a form of synchrony, a way of connecting one blood flow with another, the women see the manioc plants as people like themselves.

In caring for her as if she were their own child, and communicating with her as though she is their own mother, they establish the mutual negotiation of care and exchange that is horticulture. The rituals they use for communication in their relationship to the manioc are the rituals that establish horticulture.


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  • I call this "menstrual logic" because the rituals are surely derived from menstrual rituals: They feed her, they bring her presents. They give her companion plants.

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    They sing to her. They drink beer while they do the planting, as a way of increasing her power. They shower the manioc with metaformic substances. These include the making of what they consider a blood substance from the pods of the achiote plant, put into water in a bowl. They mix this red water with herbs, and into this potent mixture they put special powerful stones, called " nagtans.

    Once a month the stones are "fed" with blood, the blood of the achiote. When the women go to the garden to plant manioc roots, they take nagtans with them, carefully covered in cloth. From a metaformic point of view the " nagtans " are an old form, probably a pre-horticultural form, of the menstrual blood of the earth, which as I interpret this, will nurture the manioc the way menstrual blood of the women nurtures their own fetuses in the womb. The gardeners are communicating in a language of empathy and likeness, and that language is metaformic.

    They paint the tips of the roots blood red before planting. They pour achiote blood on the stones, and they sprinkle drops of it onto the plants. They paint themselves red with the achiote menstruation so they will be recognized by the plant. The songs they sing reveal why they do this. You have blood, they sing to the manioc plant. I have blood, I have children, my child has blood.

    They establish the connection, the empathic cord. They say that the blood carries thought, expressed in the songs -- so the blood of the achiote carries the thought of the songs directly to the manioc mother plant. They sing as mothers, protecting their own children, aware of the fierceness of mothers, the terrible capacity of mothers to kill in behalf of their own children.

    Goa (Blood of the Goddess/Kara Dalkey, 1)

    They understand the manioc as having capacity to be a vengeful mother, in her grief at losing children. And they also sing as empathic mothers, loving mothers, aware that the manioc is a person, a mother just exactly like themselves. Even though I take your child, I eat your child, please don't take my child, don't eat my child, their songs say. They sing to impart this meaning. References to this work on external resources.

    Blood of the Goddess Series

    Wikipedia in English None. But the Whelp's captain wants easier money from attacking Portuguese ships. Among the usual plunder, they find two prisoners to ransom: In their possession is a potent drug called the Blood of the Goddess, and Thomas determines to find more of it. But others in Goa have heard of the drug as well, and the price of the Blood of the Goddess begins to mount, promising to cost more dearly than Thomas could have imagined. Amazon Kindle 0 editions. CD Audiobook 0 editions. Project Gutenberg 0 editions. Google Books — Loading Popular covers see all 4 covers.