Economic and primitive determinations in Anima Mundi mithico-ritual planes

 The mythical plane that determines the Anima person arises in hunter-gatherer and proto-agrarian economies, which coalesce around identity stories based on solidarity between living beings and their environment. We can characterize the mythical plane of Anima Mundi from a progressive differentiation of social people due to the complexity of economic actions of a human group due to environmental stress in relation to resources. The homeostatic balances of older populations are fed back by the new opportunities offered by specialization, the constitution of an increasingly complex social organism that dominates the animal and plant world in the competition for life. The narratives of knowledge of the environment and economic activity, hunting for men, motherhood for women, are narrated with an epistemological, educational nature, in mythical-ritual protocols of rites of passage, narrations, and performances that provide the basis for the identity of different simple people, based on gender, age and kinship, narrations that, being common, produce a collective identity.

In these narratives, identity and economy are inseparable, which is why two of the fundamental people are given by animals and plants. The Anima person is the superclass to which all other people belong, the one that makes possible a vital continuum (of which the members of the community are part), already extended to the scenes and to the forces of nature (the rest of the actors), and which offers the first human self-representation as one more element of an Anima Mundi. People who are formed from the division of the group into genders can be separated into two groups, one economic and the other related to kinship. As economic persons that are formed from the division into genders, we have the group of hunters of large and dangerous animals, composed in almost all cases by men and that of small animals, carried out by women, although it is probable that in more archaic societies, and depending on the type of animals, women participated more actively in all hunting. In any case, there was a progressive specialization that separated the economic tasks of men and women from the demands of motherhood, the longest-lasting emotion in mammals, and a conditioner of group homeostasis - giving rise to different social persons.

We can distinguish at least fifteen basic classes of people that appear in the narratives of the mythical plane of the Anima Mundi: the collective person, people of gender in livelihood activities, people of gender in kinship actions, people formed by the age, the ancestor, the animal, the plant, the soul person, the animal divinity, the natural divinity, the memory-preserving shaman (the narrator of identity), the shaman-psychopomps (the one who gives meaning to death), the shaman-doctor (the one who gives meaning to life), the shaman-controller of forces (the one who predicts the future), and the priest-leader shaman, as a later development that brings together at least one of the previous shaman classes within general narratives of the explicit constitution of mythical-ritual structures. The communicative actions between these basic people could be categorized, based on the difference that we have established between mythical actions of economic (or functional) determination and those of primitive narration, into two subgroups for each of them. Thus, we would have praxiological and epistemological actions of economic determination, and identity actions and metanarratives of primitive determination. Praxiological narrative actions would be those of group order, hunting and gathering, agricultural, non-food reproductive, habitat, commercial, economic action evaluations (quantifying exchanges), community services, military, and the playful ones. Epistemological narratives would be those developed in the technologies of control of space-time and the physical environment, general symbolic narratives, and playful narrations with epistemological content.

Among the narratives of primitive determination of the identity subcategory, we would find those that establish the personal-group relationship (an enary symbolic development of the group's totemic order narratives), the gender narratives, those of group bonding, those of death and death. immortality, those of control of social order, those of cosmogony, those of solidarity, and those of general ritual enculturation. Finally, we can speak of a type of meta-narration, which already occurs in the third form of shamanic mimesis, which serves as a narrative of domination. These categories of actions will be the fundamental ones for the other mythical planes, although, in each one of them a narrative transformation takes place that gives rise to different mythical scenes and objects

The narratives of connection of the members of the group are at the Anima Mundi level the kinship group relations, which include the fundamental rules of filiation, whether they are cognatic or unilinear, according to the degree of complexity of society. As a vast anthropological literature shows, kinship relationships are far from being simple or universal, despite the fact that they are nothing more than the particular way in which a human group orders sexual, maternal and social emotions.