The author compares the interpretation of those researchers who believe
that severed heads are objects of worship, and those who claim that the
heads themselves are sacrifi ced to spirits. The paper proves that the
head cut off for ritual purposes is revered by the indigenous peoples of
the North as material property of a spirit, similar to the ritual plasticity
and functionally comparable to it. Sacrifi ce is perceived by bearers of
the tradition not as a way to express their respect for a spirit, but as a
way to allow the spirit to absorb the victim and even to gain the ability
of dominating over it. The practical expediency of collecting heads and
performing rites before them is determined by the fact that making a
sacrifi ce to the spirits who have taken possession of the heads can, in the
opinion of the senders of the rites, ensure their welfare.
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