En este a rticulo quiero intervenir eu cl debate te6rico que cue.s ti ona la va lidez del concepto de sacrificio. Pa rt iré de la hetcrogeneid ad de las practicas sacri ficiales huicholcs y anali zaré las a rliculaciones que existcn entre ellas. Retomo el contraste sacrificioautosacrificio desarrollado en el li bro Las fiestas de la Casa Grande (Neurath 2002a). De cicrta manera, en cada uno de los rituales cl cspectro entero de los sacrificios huicholes està presente. En el caso del sacrificio de animales domésticos analizo la simultaneidad de relacione.s de intercambio, « rebo11nding 1 1 iolence » e identificaci6 n del sacri fiea dor con la victi ma. Para el caso de la caceria ritual de venado -interpretado como un autosacrificio de la presa -dcmuestro c6mo se condensan relaciones de depredaci6 n y a lianza. [Palabras claves: huicholes, sacrificios, caccria ritual, ofrenda, alianza, perspecti vismo.] La chasse rit11effe et les sacrifices l111icl10I: entre prédation et alliance, échange et identification. Cet article se situe dans le débat théoriq ue qui met en cause le concept de sacrifice. Il part du constat de l' hétérogénéité des pratique.s sacrificielles huichol et analyse les façons dont elles s'articulent entre elles. li reprend aussi la distinction, développée dans l'ouvrageLasfiestasde la Casa Grande (Neurath 2002a), ent re sacrifice et auto-sacrifice. D'une certaine manière, dans chacun des rituels, le spectre de toutes les pratiques sacrificielles huichol est présent. Dans le cas du sacri fice d 'animaux domestiques, on analyse en particulier la concomitance de relations d'échanges, de « rebo1111ding 1 •iolence » et d'identifi cati on du sacrificateur avec la victime. Da ns le cas de la chasse rituelle d u cerf -qui s'interprète comme un auto-sacrifice de la proie -, on démontre la façon dont se combinent les relations de prédation el d'alliance. [Mots-clés: Huichol, sacrifice, chasse rituelle, offrande, alliance, perspectivisme.] Rit11al lum t and sacrifice among the H11ichols: betll'een predation and alliance, exchange and identification. This article intents to be a contribution to the ongoing debate whether «sacrifice» is still to be considered a useful analytical category or not. Parting

The Lévi-Strauss' maison and the Wixarika « Great Houses » Following the proposals formulated by Claude Lévi-Strauss in the second edition of his The the Masks, the concept of « maison (- » is a useful analytical tool for the social and ceremonial organization of the Huichol Indians from Jalisco and Nayarit, Mexico, — specially the so-called tukipas or callihueyes (« the Great Houses ») of this group. Here, a territorial unit, which is a subdivision of the indigenous communities founded during Colonial times, is combined with a cognatic kinship-organization, members of which believe to be descendants of common ancestors, and with ceremonial centers showing an architecture of prehispanic tradition, full of cosmological symbols, as well as a complex religious cargo- hierarchy.

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In regard to anthropology's contemporary ontological turn, it seems to be necessary to raise the question of polyontologies. Using Descola's terminology, the Huichols (Wixarika) of Western Mexico seem to be a case combining animistic and analogist tendencies. I avoid declaring analogism to be the dominant ontology of the Huichol, and animism to being a secondary tendency. Rather, my project is to elucidate the ontological implications of ritual complexity. Huichol ontology and cosmology appear to be unstable and based on contradictory schemes of practice. During the Peyote dance people deny the free gifts of the feathered serpent and oblige it to accept "payment." The cloud serpent's ethos of free gift clashes with the villagers' insistence on reciprocal exchange. The transition from reciprocity to free gift and back to exchange is always a problematic process. There is no easy complementarity between the two. These same tensions are also expressed in the Huichol's peculiar style of art. Contemplating a yarn painting like The Vision of Tatutsi Xuweri Timaiweme by José Benítez Sánchez, the viewer can go back and forth between incompatible forms of knowledge and ways of viewing. [Wixarika, analogism, animism, ritual, anthropology of art] Neither Monoontology nor PolyontologyA couple of years ago, anthropologists started discussing ontologies. At times, it appeared as though they grew tired of the concept of culture. However, according to the main proponents of "anthropology of ontologies," it is more than a trendy synonym for culture (http://coa.sagepub.com/content/ 30/2/152.refs.html). It is an attempt to revitalize the critical potential of anthropology based on ethnographic experience. As Martin Holbraad remarks in the 2008 GDAT debate on the topic, "the key tenet of an ontological approach in anthropology, as opposed to a culturalist one in the broadest sense, is that in it anthropological analysis becomes a question not of applying analytical concepts to ethnographic data, but rather of allowing ethnographic data to act as levers-big Archimedean ones!-for the transformation of analytical concepts" (Holbraad 2010).The "ontological turn" meant that anthropological relativism was taken to a level beyond the dichotomies that determined Western thought since antiquity: culture/nature, spirit/matter, knowledge/practice, concepts/things, and the like. Avoiding those metaphysical dualisms (cf. Latour 1993) allows us to take more seriously our informants' practices and beliefs. "This, then, is what an 'ontology' is: the result of anthropologists' systematic attempts to transform their conceptual repertoires in such a way as to be able to describe their bs_bs_banner

Durante las últimas décadas, wixaritari (huicholes) del Occidente de México han sido protagonistas de importantes conflictos ecológicos. Aquí nos enfocaremos en las fricciones entre ellos y los activistas no indígenas con quienes colaboran. En términos de la antropología de las ontologías de Descola, podríamos hablar de la coexistencia del naturalismo científico, animismo huichol y analogismo New Age. No hay que confiar demasiado en este tipo de categorizaciones. El punto más interesante es que los animistas entienden mejor a las otras ontologías, y pensamos que los ambientalistas y activistas se beneficiarían de una mejor comprensión de la cosmopolítica huichola. Para los wixaritari, la práctica política siempre parte de la defensa de la autonomía y de los derechos indígenas. Por otra parte, vale la pena insistir que para los huicholes la naturaleza no es algo dado, sino que se produce durante rituales de iniciación, así que los wixaritari no solamente defienden una geografía ritual ya existente, sino también el derecho de reinventarla. Conviviendo con los wixaritari es fácil darse cuenta que su meta no es perseguir una meta ambientalista, como salvar el planeta, sino de fortalecer su organización comunitaria y, de cierta manera, lo que hacen con esta práctica es crear, recrear, y si queremos decirlo así, salvar el mundo.