POR EMILIO TOMASSINI
La “andinidad”, tradicionalmente, hace referencia a ciertos rasgos comunes que la región de los andes supuestamente posee. El autor intenta poner un poco en cuestión esta arraigada idea de continuidad sin escalas entre pasado y presente, cuestionando la continuidad entre las comunidades indígenas precolombinas y coloniales. Algunos aspectos que marcarían esta diferencia serían la religión cristiana, el calendario cristiano. También, nota el autor, que aumentaron las jerarquías comunales como nunca se había vista en la época incaica. Finally, says Serulnikov, business practices took root quickly.
The author proposes the Andean place in the imaginary plane (similar to the current national) that can unite our wills to an insurgency, neo Incas form collective identities, which can be opposed or contrary to the colonial authorities. For example Tupac Amaru; acaudilló above a rising regional neo Inca restoration ideas. Ideas that obviously meant a powerful incentive for many to join the revolt.
An interesting aspect: the Andean and European are not mutually exclusive. Beyond the colonial ruling elites saw only the most radical the discourse of Tupac Amaru, the exaltation of otherness, religious syncretism, and so on.
In Cuzco: Before the rebellion Condorcanqui saw a kind of cultural renaissance in the arts Inca not only tolerated but promoted from the colonial government. Here the community complied with their leaders by whether or the not the time to join the rebellion. These indigenous elites had a high social status (See Francisco Fernandez Guarache into browser)
In Chayanta (north of Potosí): There was an indigenous society less hierarchical and more egalitarian. Also there is some antagonism between ayllu and rural groups. Are clear clashes between imperial and local policies.
La Paz: Payment of Tupac Catari. Is denied from the beginning to form alliances with natives, maintains the "purity" ethnic at all times.
Given these minimum sample heterogeneity, which become more and more clear the more we investigate them, "Serve the term" Andean "? In other words, can we talk lightly "of the Andean" taking into account the variety that exists? The author argues that if one can apply the concept of Andean, provided it does not denote the presence of a unitary matrix from a utopian, messianic or millenarian. Obviously in the colonial period was an identity, deeply felt, the "natural." Which, not unreasonably, nor necessarily, could generate a mass movement. This, however, can not be read as a monolithic bloc. This would ignore the fractures (which always existed but were encouraged by the English government) in the opposing ayllu.
Returning to the case of Tupac Amaru. During the insurrection joined Indians, Creoles and mestizos as they were "Americans" or "Peruvian." Which does not mean that the English government pro side has counted among its ranks to groups as diverse as the Tupamaros. What if it is worth noting, is that groups Creoles and their descendants learned that the autonomous mobilization of subaltern Indians and was very dangerous to their interests. However, it is evident that in this short-lived alliance of indigenous discourse prevailed Gabriel Condorcanqui, among other things, the strong memory that was the ayllu (which did not invalidate the conquest), for their appreciation during the eighteenth century and by the ability popular mobilization ... do not forget that the idea of \u200b\u200bchange and periodic cataclysms was a well-established idea, which continued through the centuries.
Another interesting idea that can be inferred from what is expressed here is that the ideas, myths and traditions Andean (heterogeneous as we saw) no were necessarily revolutionary. What if, were usadaspor Tupac Amaru Revolution. That is, the ideas were not revolutionary per se, but were used by them. Quote, timely Borges, "The great rebellions create their precursors." It is in the same way, at this point, where the author makes an analogy with the nationalism of Hobsbawm: These are myths that "fit" to legitimize the story. In the words of the English historian: "Twisting the story is part of being a nation."
The consequences of defeat: We conclude that with the defeat of the rebellion there is a decrease in the power of traditional indigenous aristocracy. Varayoc figure emerges, a new authority chosen by the community. That's why Matthew Pumacahua Serulnikov identifies [1] , who repressed Tupac Amaru and the American liberation movements, as the last movement associated with the Andean nobility as the bearer of political projects connected to the Inca imperial tradition.
We conclude that social actors acting changed their perception of the past, to change their future.
[1] 1740-1815, chief of Peru. Born in Chincheros (Cuzco), where he was chief after the death of his father, which occurred in 1770. Between 1780 and 1781 participated in the defense of Cuzco against the rebels of Joseph Gabriel Condorcanqui (Tupac Amaru), whom he defeated at the Battle of Guaran. He opposed the revolution native of La Paz in 1809, fought against the rebels in Upper Peru in the troops of the governor and president of the audiencia of Cuzco José Manuel de Goyeneche, and rose to brigadier in 1811. In 1814 he changed sides and supported the cause of the patriots rebels. That same year he participated in the rebellion of Cuzco and Arequipa in the expedition, which defeated the English royalist troops in Apacheta. In 1815 he was defeated by the royalists in the battle of Humachiri and days later was taken prisoner in Sichuan, where he was executed.
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