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An absorbing account of the descendants of the ancient Aztecs and of the survival of their culture into the twentieth century in the Valley of Mexico is presented in this fascinating volume. Focusing on San Francisco Tecospa—a village of some eight hundred Indians who still spoke Nahuatl, whose lives were dominated by supernaturalism, and who observed with only slight modification much of their Aztec heritage—this story bears out the anthropological principle that innovations are most likely to be accepted when they are useful, communicable, and compatible with established tradition. Nowhere is the Indian genius for combining the old and the new better exemplified than in the story of how the Virgin of Guadalupe came to fulfill the role formerly played by the pagan goddess Tonantzin and of how Christian saints replaced the Aztec gods. At the time of this study, the Tecospans still called the Catholic Virgin Tonantzin, but their concept of the mother goddess had changed profoundly since Aztec times. Tonantzin the Pagan, a hideous goddess with claws on her hands and feet and with snakes entwining her face, wore a necklace of hearts, hands, and skulls to represent her insatiable appetite for corpses. Tonantzin the Catholic—also called Guadalupe—is a beautiful and benevolent mother deity who repeatedly stays God’s anger against her Mexican children and answers the prayers of the poorest Indian, with no thought of return. In Tecospa the road to social recognition lay in the performance of religious works, and the neglect of ritual obligation subjected both the individual and the community to the anger of supernaturals who punished with illness or other misfortune. Religion was inextricably a part of every phase of life, and it is the whole life of the Aztecan that is recorded here: fiesta, clothing, food, agricultural practices, courtship, marriage, pregnancy and childbirth, death, witchcraft and its cures, medical practices and attitudes, houses and home life, ethics, and the hot-cold complex that classifies everything in the Tecospan universe from God to Bromo-Seltzer. With a marked simplicity of style and language William Madsen has produced a profoundly significant anthropological study that is delightful reading from the first sentence to the last. The drawings, the work of a ten-year-old Tecospan lad, are remarkable for their penetrating insight into the culture.

Aztecs. --- Indians of Mexico --- Social life and customs.

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Het werken met gezinnen met een complexe en multipele problematiek is geen sinecure. Maar hoeveel er ook kan foutlopen in een gezin, er zijn altijd ook zaken die wel goed gaan, en waaruit kracht en inspiratie kan worden geput. Cliënten zijn immers meer dan de som van hun problemen. Bij hulpverlening mag dus niet uitsluitend tijd worden besteed aan de analyse en correctie van oude problemen.In plaats daarvan moet een hulpverleningsmodel worden aangeboden waarbij families weer voeling kunnen krijgen met de toekomst die ze voor zichzelf wensen, met hun mogelijkheden en uitdagingen. De hulpverlener is daarbij een waarderende bondgenoot.

gezinsbegeleiding --- gezinssociologie --- multi-problem gezinnen --- Sociology of social care --- Sociology of the family. Sociology of sexuality --- hulpverlening --- #KVHB:Gezinsbegeleiding --- #KVHB:Gezinstherapie --- #KVHB:Hulpverlening --- 322.1 --- 607.43 --- gezinstherapie --- multi-probleem gezinnen --- 364.044 --- Hulpverlening --- Methodiek --- Multi-probleemgezinnen --- Samenwerking --- 364.4 --- Gezinnen : hulpverlening --- Gezinstherapie --- Gezinszorg --- Relatietherapie --- Jeugdzorg --- Gezinsbegeleiding --- Multi-problem --- Stress --- Intake --- Netwerken --- Provincie West-Vlaanderen --- Thuiszorg --- Multiprobleemgezin --- Netwerk (ict) --- Ouderenzorg --- Netwerk (relationeel)

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Family psychotherapy --- Family counseling --- Dysfunctional families --- Family Therapy --- Counseling --- Family

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