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The historical formation of the border inhabited by the Aymara communities of the Tarapacá region in northern Chile has been configured with culturally diverse territorialities. Since Spanish colonization and later by the nascent republics, borders have marked the dynamics of the population. However, its inhabitants maintain practices based on ancestral mobility related to other historical spatial divisions as part of their territoriality, an aspect expressly protected in current law. The objective of this work is to relate the configuration of the border area from the Aymara cosmopraxis, assuming this reality from the concept of territoriality that regulates crossborder indigenous communities in the international legal structure. From genealogy as an analysis strategy, complemented through legal dogmatics, it is proposed that the State acts by homogenizing the cross-border space, which places it in an area of legal non-compliance. Cases are considered from the beginning of the 21st century to 2023. [ABSTRACT FROM AUTHOR]

In 1984 two very relevant texts were published in Bolivia: the Indio Santos MarkaT’ula from the Andean Oral History Workshop and Silvia Rivera Cusicanqui’s Oppressed But Not Defeated. Both texts posited a representation of indigenous history with some specificity, amid the beginning of an Aymara elite that teemed universities, and the shift in the axis towards the indigenous. This article sets out to describe and analyze the characteristics of historical writings through these publications, one of which is collective and the other individual. From the history of Pocock’s political discourse, the suggested hypothesis is that these writings introduced epistemological and methodological innovations. These innovations served a political purpose by placing in the public domain an indigenous historical narrative that challenged the official historiography. [ABSTRACT FROM AUTHOR]

Copyright of Revista Austral de Ciencias Sociales is the property of Facultad de Filosofia y Humanidades, Intituto de Ciencias Sociales, Universidad Austral de Chile and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Contrary to ethnocentric views of law, this Article proposes an inter-civilizational perspective of international law. This perspective provides an analytical tool to understand the importance of preserving and empowering diverse cultures and peoples. In a globalized world, there is an increasing recognition of the contributions of diverse cultures and nations, including indigenous, to the economic development and the cultural heritage of humankind. The Article focuses on the importance of the resolution of a historical and ongoing ethnic conflict between the people of Tawantinsuyu, especially the Quechua and Aymara, and the descendants of Spanish conquistadores who continue to pursue policies to undermine indigenous civilizations. This Article makes the case for the implementation of indigenous peoples' right to self-determination, in its remedial and internal aspects, as one of the foundations for the peaceful resolution of ethnic conflicts in Bolivia, where the decedents of the people of Tawantinsuyu are a significant part of the population. To accomplish this objective, it analyzes historical and legal ideas that have sustained the natural right to self-determination of indigenous peoples. It also addresses issues regarding ethnocentric, unjust normative discourses that justified the conquest and colonization of the Inca realm. The Article evaluates historical and anthropological facts regarding indigenous nations that were affected by the ideas and actions of Spanish thinkers and conquerors. The international relations between the Inca Empire and Spain are an excellent case study to understand the importance of cultural presuppositions in the construction of international normative ideas that have influenced international relations between diverse civilizations. [ABSTRACT FROM AUTHOR]

This article analyzes the levels of explicit and subtle prejudice in Aymara and non-Aymara students at the Universidad de Tarapacá in the city of Arica on the northern border of Chile. The methodology used is of a mixed nature where an adapted of the measurement scale on subtle and explicit prejudice towards other racial groups was used, applying to a sample of 593 students. Results show a higher level of explicit and a lesser level of subtle prejudice towards students of ethnic descendant. [ABSTRACT FROM AUTHOR]

Copyright of Secuencia: Revista de Historia y Ciencias Sociales is the property of Instituto de Investigaciones - Dr. Jose M. Luis Mora and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay examines the music of Nación Rap, Aymara rappers of El Alto, Bolivia, as an expression of what Aymara sociologist Silvia Rivera Cusicanqui terms a ch'ixi cultural form, one that juxtaposes seeming opposites into a changed third. I look to earlier moments of Aymara and Quechua cultural production, specifically colonial New World Baroque art, to consider Aymara hip hop as another instance of ch'ixi cosmopolitanism. In examining the lyrical, musical, and visual elements of Nación Rap's performance, I argue that their music intervenes in local ideologies of race and Indigeneity. By reformulating what is understood as Aymara, by situating the Aymara language as poetically equivalent to the colonial lingua franca of Spanish, English, and French, and by wearing Aymara clothing and hairstyles in the performance of an urban musical genre with proximity to Blackness, these artists challenge dominant racial logics of their society. [ABSTRACT FROM AUTHOR]

The purpose of this article is to understand, from the perspective of the Bolivian Aymara identity of Bolivia, the intrinsic relation these persons have with Nature. This task is developed through the study of what they call Pachamama (sacred Mother Earth), which is part of their identity as an 'all interrelated whole, the Suma Qamaña or Good Living', and which can be considered a non-Western epistemology. Their worldview breaks with the Western (anthropocentric) conception of environment that informs European and Anglo-Saxon continental law, and that is currently predominant in international standards of reference. Proponents of this perspective achieved a transformation in the international treatment of Nature, recognised by the United Nations (Resolution 63/278 of 2009, promoted by the Bolivian State), gaining inspiration from the inclusion by Ecuador of Pacha Mama (Nature) as a subject of rights in its constitution (2008). [ABSTRACT FROM AUTHOR]

In Bolivia, the state and society is undergoing radical transformations. The indigenous movements have revitalised traditions such as communitarianism, and 'communitarian development' has come to the forefront of Bolivian politics. The aim of this article is to identify what communitarian development means in the Bolivian context; how it is conceived and how it is practiced. I examine how communitarian development is conceptualised in the Aymara indigenous movement and in policy documents, and analyse what communitarianism might mean to people who uphold such values. I identify and discuss five different but intertwined significations; communitarian economy, communitarian work, communitarian management, communitarian law and communitarian values. I show that Bolivian communitarianism contains conceptualisations of cultural phenomena, which emerge at the nexus of experiences and expectations for the future, and argue that, despite tensions and pitfalls, communitarian development has the potential to increase indigenous wellbeing and agency and to contribute to a more nuanced understanding of what communitarianism is, or could be. [ABSTRACT FROM AUTHOR]

This article explores the enigmatic centrality of a seemingly unoccupied place located at the very heart of an Andean community in northern Chile. It investigates how the apparent emptiness of a ritual site paradoxically operates as an ineffable agent that articulates beings, things and landscapes. The author argues that the study of what happens in this place is of significance beyond regional studies. It goes beyond the usual cultural frameworks to consider theoretical concepts such as topology, materiality, vitality and relationality. In order to explore this, he investigates how the 'empty' heart of the ceremonial centre, Isluga Marka – the place that blurs borders and centres (taypi) – emerges as a theoretically challenging topological phenomenon. The ethnography underlying this article is problematized in order to contribute to the general understanding of how matter, place and meaning can become entangled and mutually constituted. [ABSTRACT FROM AUTHOR]

In Bolivia, public discourse often focuses on historical personalities in terms of their importance for national identity and agency, one example being the eighteenth-century Aymara leader Túpac Katari, a declared icon of resistance. This article examines the preconditions of the historic figure's incorporation into indigenous cultural memory and how the connotations he evoked have unfolded over time. It reveals how the representation linked with him was redefined and adapted at different points of time due to the prevailing modes of reception. [ABSTRACT FROM AUTHOR]

Conflicts between wildlife and humans are increasing worldwide, especially in areas where they coexist and share resources. To investigate attitudes and opinions of the human population towards human-Andean bear (Tremarctos ornatus) conflicts in two indigenous Aymara communities, Chuñavi and Lambate, Bolivia, semi-structured interviews were directed to an adult member of families in the communities. Simultaneously, we registered, monitored, and evaluated 70 farm plots to record evidence of Andean bear and other wildlife damage to the maize crops and plants. We found that the locals thought the bear caused the most damage when, in actuality, the most harmful issues identified for maize crops were environmental factors, followed by parrots and birds. Knowledge of the interactions between wild animals and productive systems can contribute to an understanding of Andean bear-human coexistence. [ABSTRACT FROM AUTHOR]

Research in the field of health with the participation of social anthropology in Chile is scarce. On the other hand, studies in social sciences, whether funded by the state and / or universities, are usually not linked to concrete problems. In this context, this paper presents an experience of forming an interdisciplinary team that has tried to know the medical models of indigenous origin in the Chilean north and the strategies of attention to the diseases deployed by Aymara families. Its purpose is to address the problems faced by health and social sciences professionals, the constraints generated by specialized training to find solutions in specific situations, and the difficulties that arise for transdisciplinary research. [ABSTRACT FROM AUTHOR]

The study aimed to compare the quality of life (QoL) of patients with schizophrenia belonging to the Aymara ethnic group from the Central- Southern Andes, with Non-Aymara patients. This cross-sectional study was conducted in three mental health clinics in Chile, Peru, and Bolivia. The data included sociodemographic, clinical characteristics and the QoL was assessed using the S-QoL18. Comparative analyses explored QoL differences between Aymara and Non-Aymara patients. Two hundred and fifty-three patients participated. Aymara had lower QoL scores compared to Non-Aymara patients, for total Index, family relationships, and sentimental life dimensions. Monthly family incomes and disorder duration were significantly lower for Aymara patients. Our study supported the hypothesis of poor QoL in Aymara patients with schizophrenia, after considering other socio-demographic and clinical variables such as the attitude to medication. [ABSTRACT FROM AUTHOR]

This article analyzes the border paradiplomacy used by more than 50 municipalities from Bolivia, Chile and Peru, named "Aymaras without Borders Strategic Alliance". In spite of the differentiated historical construction of national identities, according to a literature review, it could be argued that there is an unprecedented border relation between these three countries. Furthermore, it is possible to conclude that this non-violent strategy has been successful in the last 15 years. [ABSTRACT FROM AUTHOR]

This document studies the articulations between anarcho-Communists and aymara and quechua rebellions in Puno, Peru, during the first decades of the 20th century. The seed of these links was education, one alien to colonization processes, that would give way to the conscience and liberation of Andean communities. [ABSTRACT FROM AUTHOR]

ABSTRACT Archaeology is a science with an intimate investment in the bodies that labor to produce its objects of knowledge. Data comes into being through tactile skills: eyes that see, hands that touch, voices that name and debate. It matters, therefore, who constitutes and controls the labor force; yet little has been written about archaeological workers. Here I outline the relationship between archaeologists and indigenous workers at Tiwanaku, Bolivia, showing that archaeologists did not have direct control over labor on their sites, including who was hired, how much they were paid, and how jobs were defined. These decisions are made by the community's Mallkus in active (sometimes protracted) negotiation with the archaeologists. While active and constant, the process of bargaining was not necessarily conflicted; moreover, it led to a form of labor organization and scientific practice that was neither entirely 'Aymara/indigenous' nor entirely 'archaeological/scientific.' It thus forms an intriguing example of a form of hybrid scientific practice that incorporates two very different conceptualizations of labor, both as it relates to specific individuals (who is capable of occupying specific jobs) and how it is valued (what the underlying purpose of scientific work should be). [ABSTRACT FROM AUTHOR]

The author’s discovery of a set of inscribed photographs of the ‘Bandits of La Jalancha’, made in La Paz, Bolivia in 1871 and now in the collections of Harvard’s Peabody Museum of Archaeology and Ethnology, has made possible the identification of the photographed gang’s leader ‘Salvador Chico’ with the Afro-Aymara anti-hero known in contemporary folklore as El Zambo Salvito. On their photographic journeys out of Bolivia, Salvador and his men were transformed into anonymous ‘Indian bandits’ and became generic illustrations of ethnic Aymara types in the service of racialised evolutionary science. Back in La Paz, however, the photographs were forgotten but the legend of the infamous son of an African slave from Chicaloma, a coca-producing hacienda in the region of Yungas, grew in the public imagination. Whereas nineteenth-century racial discourse only recognised his indigeneity, twentieth- and twenty-first-century folklore and illustrations have instead emphasised his blackness. In tracing the split legacies of Salvador of Chicaloma, through exported photographs and the formation of local legends, this work reveals how identity was constructed, evacuated, and made anew. This fluidity of representation was made possible, in part, by the relative archival invisibility of afrodescendientes in Andean South America, whose lives and histories remain largely uninscribed. [ABSTRACT FROM PUBLISHER]

Socio-economic and environmental changes are well known causes of demographic collapse of agrarian cultures. The collapse of human societies is a complex phenomenon where historical and cultural dimensions play a key role, and they may interact with the environmental context. However, the importance of the interaction between socio-economic and climatic factors in explaining possible breakdowns in Native American societies has been poorly explored. The aim of this study is to test the role of socio-economic causes and rainfall variability in the collapse suffered by the Aymara people of the semiarid Andean region of Tarapacá during the period 1820–1970. Our motivation is to demonstrate that simple population dynamic models can be helpful in understanding the causes and relative importance of population changes in Andean agro-pastoral societies in responses to socio-environmental variability. Simple logistic models that combine the effects of external socio-economic causes and past rainfall variability (inferred from Gross Domestic Product [GDP] and tree-rings, respectively) were quite accurate in predicting the sustained population decline of the Aymara people. Our results suggest that the depopulation in the semiarid Tarapacá province was caused by the interaction among external socio-economic pressures given by the economic growth of the lowlands and demands for labor coupled with a persistent decline in rainfall. This study constitutes an example of how applied ecological knowledge, in particular the application of the logistic equation and theories pertaining to nonlinear population dynamics and exogenous perturbations, can be used to better understand major demographic changes in human societies. [ABSTRACT FROM AUTHOR]

An essay is presented on the cosmological and knowledge system that highlight the relationship of mutual respect and exchange with the Earth among the Aymara people in Chile. It explores the fundamental conceptual realities of the Fourth World people who are at significant odds with the development ideologies between companies and the state. It also outlines how the country's road constructions have violently disturbed the Aymaran cultural and social space.

Vietnamese speakers can describe the future as behind them and gesture forwards to indicate the past, which suggests they use a conceptual model of Time in which the future is behind and the past is in front. This type of model has previously been shown to be pervasive only among older speakers of Aymara in the Andes (Núñez and Sweetser 2006. With the future behind them: Convergent evidence from Aymara language and gesture in the crosslinguistic comparison of spatial construals of time. Cognitive Science 30. 401-450). Whereas Time in the Aymara model does not "move", the present data show that Time in Vietnamese can "approach" from behind the Ego and "continue forward" into the past. To our knowledge, no other language has been identified with a model where Time moves from behind Ego to in front. Recognition of this model in Vietnamese will open up new research opportunities, particularly since the model does not seem to be endangered in Vietnamese. [ABSTRACT FROM AUTHOR]

Copyright of Revista Espanola de Antropologia Americana is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article explores the various forms in which indigenous practices and worldviews articulate with the modern, leading to the formation of a distinct indigenous modernity. It reveals that the construction of indigeneity in terms of purity and distance from the modern is being challenged by urban Aymaras (indigenous people of the Andean region of South America) who affirm their Aymara identity without enacting purity. This explains why modernizing and developmentalist assumptions are part of their discourse of indigenous liberation. This new indigenous political discourse stands in tension with a postdevelopmentalist indigenous politics, which is the product of a different engagement with modernity. Different encounters with colonialism and modernity have created multiple indigenous modernities with contradictory perspectives on indigenous political liberation and well-being. The article is a product of 22 months of ethnographic research in the city of El Alto between 2010 and 2014 that included participant observation in multiple neighborhoods of El Alto, 85 semistructured interviews and 5 focus groups. [ABSTRACT FROM AUTHOR]

The topic which deals with this paper is the construction of subjectivities through a dialogic reason in the elaboration of public policies by Chile, in the field of interculturality and the expression that it has in the teaching of history, specifically on basic education in the areas of high concentration of students from Aymará ethnic groups. Methodologically a structural analysis is applied in order to give an account of the perceptions of the main actors in a school, and thus investigate the inconsistency that can be generated with the International Labor Organization (ILO) Convention N°169. [ABSTRACT FROM AUTHOR]

We compared perception of family functioning in a sample (N = 1,496) of Aymara and non-Aymara parents and children living in Arica, Chile. The children were aged from 9 to 15 years and were recruited from the 5th to 8th grades of 9 elementary schools (4 public, 5 government-subsidized private schools) serving lower socioeconomic areas. Participants completed the Family Functioning Test (FF-SIL), which consists of 14 events or characteristics that may occur in a family. The results showed that parents and children from the Aymara group recorded lower scores for their perception of family functioning than did the non-Aymara group. Addressing this issue may be important in the prevention of psychological problems in these families. [ABSTRACT FROM AUTHOR]

Copyright of Revista Espanola de Antropologia Americana is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Aymara herders in the highland regions of southern Peru and Bolivia express highly ambivalent attitudes towards archaeological patrimony. In this post-colonial setting, they follow strong avoidance behaviours towards archaeological sites directly associated with gentiles — the mummified remains of prehistoric, pagan individuals. Conversely, certain archaeological features are incorporated into modern discourses. This selective embracing of archaeological landscapes inscribes socially relevant features within contemporary identities, while repudiating others. Aymara use perceived spatial and temporal distance, reinforced with linguistic and mytho-historic constructs, to map social difference onto archaeological landscapes. Perceived distance separates Aymara from undesirable gentiles, whose threatening characteristics are embedded in historic experience. They relegate these dangerous social others to the past and envelop them in notions of remoteness. Simultaneously, Aymara use perceived proximity with favourable sites to draw inclusive social and geographic boundaries around their communities and to establish strategic priority for themselves, often in the context of conflicts. These divergent responses are highly sensitive to economic aspirations, political environments and resource-rights disputes, indicating that instrumental motivations factor significantly in Aymara attitudes towards archaeological heritage. Such opposing interactions underscore the contingency of attitudes towards the archaeological past. Both, however, can be understood as part of a coherent worldview that uses space, time and distance to construct social landscapes. [ABSTRACT FROM PUBLISHER]

Copyright of Revista de Antropología Social is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article explores the ever-shifting semantics and semiotics of the concept ‘indígena’ in the Bolivian Andes and argues that ‘indigeneity’ is charged with different meanings by different actors in changing contexts of territorial and social struggles and state governance. The article focuses on the discourse and politics of the indigenous Andean organization ‘Consejo Nacional de Ayllus y Markas del Qullasuyu’ and its response to changing pressures on indigenous territories and resources caused by the nation-building process started in 2006 by the Evo Morales administration. The article identifies a recent conflict in the Bolivian lowlands between indigenous organizations and the Bolivian State as one decisive moment in a broader historical and political process, a moment when two divergent projects of ‘lo indígena’ emerged in the Bolivian Andes: one hegemonic state project of indigeneity and one counter-hegemonic project of indigeneity. The article shows that this was not the first time in Bolivian history that a hegemonic project from above was responded to from below with a counter-hegemonic project. Moreover, the article argues that hegemonic projects actually tend to create the spaces that are necessary for counter-hegemonic projects to emerge and for new political visions and subjectivities to take form. [ABSTRACT FROM AUTHOR]

Khipus are knotted-cord devices once used in the Andes for communication and recording information. Although numbers can be read on many khipus, it is unknown how other forms of data may have been recorded on the strings. Scholars currently debate whether elements of cord construction, such as the direction of ply, signified meaning on khipus and, if so, how. Testimony from an Aymara-speaking khipu maker, collected in 1895 by Max Uhle and recovered from Uhle's unpublished field notes, combined with the analysis of his actual khipu provides the first direct evidence that ply was a signifying element in khipus. Moreover, the evidence suggests that ply signified through a principle of markedness in which S ply corresponded to the unmarked (more valued) category while Z ply corresponded to the marked (less valued) category. [ABSTRACT FROM AUTHOR]

Indigenous justice is and has been a worrying issue in Latin America. In Chilean criminal law there are serious deficiencies on the intercultural approach it should have, in light of international human rights of indigenous people and the indigenous members inhabiting our territory. Indigenous sanctioning systems have gained ground in several countries; currently, there is a difficult relationship with formal justice. These systems differ from criminal law because they are based on different worldviews: in the first, the community is the center of protection, unlike the latter where the individual is the center. This causes a rift regarding certain principles recognized by the formal justice. The penalty in these systems is presented as a communicative process, which can be interpreted as a secular penance. In Chilean criminal law it is believed that indigenous sanctioning systems no longer exist, belief that weakens when especially referring to Aymara Andean peoples, but which in our opinion is baselessly affirmed, in our point view, regarding the Mapuche people. The article refutes this denial, based on a qualitative research that shows some progress. The Az Mapu, as a punitive system, survives. [ABSTRACT FROM AUTHOR]

This article discusses the history of trade and commerce in the Andean region of northern Chile from the period between 1880 and 1938. The author comments on the prevalence of indigenous Aymara traders in the region and describes the government policies enacted in relation to trade in Tarapacá in northern Chile, along the country's border with Bolivia. The relationship between commercial trade and ethnicity is examined and the government supervision of commerce in this region is also explored.

Through administrative documentation, and in the context of the chilenization of the region of Tarapaca and the new demarcation of the border between Chile and Bolivia between the 1890s and the 1920s, this article describes and analyzes the difficulties faced by the aymara peasants to retain their property and the modes of use of their productive resources, the devices and actions they used to defend themselves, and the reactions (some accentuated more by cultural elements, rather than legal ones) of Chilean fiscal officers. [ABSTRACT FROM AUTHOR]

Copyright of Revista Espanola de Antropologia Americana is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article discusses the history of the Andean indigenous peoples living in the country of Bolivia. The author comments on their religious and cultural aspects as it relates to mythology and history. He also comments on the studies conducted on the Andeans from a ethnohistorical perspective. Particular focus is given to the Aymara peoples, specifically their theories of knowledge and cognition according to their mythologies and history. The impact of the gradual modernization of society is also examined.

In the Arican foothills north of Chile two important cultural traditions interacted from the tenth to the seventeenth century. The first tradition originated in the western valleys and is known archeologically as Arica Culture. The second, originated in the Chilean Altiplano, was related to the Aimara and the Postiwanaku kingdoms, specifically Carangas. Through the study of their architecture and ceramics, we have been able to defi ne the cultural connections that both traditions forged between them. The socio economic success reached by these cultures was the base used by the Incas first and later by the Europeans to settle in the region, although they utilized different strategies of control. The article proposes a synthesis of this complex history, highlighting the social and cultural changes that occur in the high valleys of Arica. To realize this objective we have utilized historical and archeological methodologies as well as research that has been intensively developed within the last thirty years. [ABSTRACT FROM AUTHOR]

The archaeological site of Tiwanaku, Bolivia, is commonly held to be the 'Spiritual Capital of the Aymara People.' But negotiating who qualifies as Aymara, and in what contexts, is decidedly more complicated. Local political divisions between residents of the village of Tiahuanacu (who are seen locally as less-Aymara but not as not-Aymara) and residents of the surrounding rural communities (who are considered to be unquestionably Aymara) structure discussions about who has the right to earn income at the Tiwanaku archaeological site, who manages major public events, and who is responsible for the site's maintenance and security. The situation is complicated further by national-level events such as the Winter Solstice, where urban Aymara travel to Tiwanaku to seek their roots, and Bolivian Presidents and politicians come to participate in national Aymara 'culture.' I focus on the intervención ('Intervention') that took place in Tiahuanacu in August 2000, which resulted in the transfer of management of the Tiwanaku archaeological site from the Bolivian state to local municipal and indigenous authorities. Heritage researchers should take such local divisions into account, rather than assuming that 'locals' are politically unified or easily delineated by geographical boundaries. [ABSTRACT FROM AUTHOR]

The paper is devoted to an analysis of the relation between language and culture in the context of Conceptual Metaphor Theory (CMT). Section 2 deals in an explicitly critical way with some problems in the concept of "culture" as used in "mainstream" schools of CL. Section 3 offers a brief review of the problems involved in the studies on the concept of "time" and its metaphors. Section 4 reviews some interpretations of the concept of "time" in Amerindian cultures. Section 5 analyses the linguistic expression of time in Quechua, in an attempt to (dis)confirm the "past in front" conceptualisation proposed by some researchers for the (geographically and culturally close, but genetically unrelated) Aymara language. Some final conclusions follow. [ABSTRACT FROM AUTHOR]

Indigenista writings marked an important shift in discourse regarding the majority indigenous population in early twentieth-century Latin America.Indigenismowas an ideological current that developed throughout Latin America in the first half of the twentieth century that focused on the Indian population and questions of nation and of citizenship. In Bolivia, penned in the wake of the 1899 Civil War in which the Aymara indigenous group played a central role, indigenista authors such as Manuel Rigoberto Paredes and the members of the Aymara Academy responded to this Indian initiative participating in national politics. The indigenista authors crafted a legitimizing discourse for the rising Liberal Party, headquartered in La Paz, that came to power as a result of the 1899 Civil War. The Inca became the axis within a liberal indigenista discourse that strove to address questions of progress and race. However, in this context the lauded ‘Bolivian Inca’ had an important ancestor: the Aymara. This indigenista effort to connect the Aymara past to the Inca past within the national historical narrative represents an alternative liberal discourse on the ‘Indian problem.’ In the wake of the war, the promotion of a specific Indian past was not the sole domain of the indigenista authors. As indigenista intellectuals crafted a glorified Inca past for Bolivia, residents of Aymara communities began to appropriate and enact theatrical performances of the indigenistas’ idealized Inca past in town celebrations, as demonstrated by the case of Caracollo, Bolivia. [ABSTRACT FROM PUBLISHER]

Development projects have changed from a technical and top-down vision to an integrated view pursuing economic, social and environmental sustainability. In this context, planning and management models with bottom-up approaches arise, as the Working With People (WWP) model, that emphasizes on the participation and social learning, also incorporating a holistic approach stemming from its three types of component: ethical-social, technical-entrepreneurial and political-contextual. The model is applied in a rural development project, managed by an Aymara women's organization in Puno, Peru. The WWP model is considered as a useful vehicle for promoting leadership and capacity building in technical, behavioral and contextual project management skills, so that women may become protagonists of their own development, thereby transforming their craft activities into successful and sustainable businesses. [ABSTRACT FROM AUTHOR]

The article focuses on the transformation of gender roles and concepts of the Bolivian Aymara. It analyses gender-specific participation in a rural institution, the so-called thakhi or 'path of duties', which manifests the cosmological structure that provides the cultural context of gender relations in Aymara society. It guides and reflects human behaviour based on cultural norms. However, ongoing mobility in the context of migration has led to translocally organised lives that are shaped by different horizons of local experience. The example of an evangelical preacher illustrates how established concepts may change in this context. [ABSTRACT FROM AUTHOR]

The article focuses on the enregisterment of colla in the Bolivian (camba) comedy series NEO. It mentions that Pablo Fernandes and Sebastién Moreno write, perform, and produce the program which depends on performing national and ethnic stereotypes. It notes that the viewers of the comedy recontextualize and recycle mediatized models of Bolivian personhood.

Copyright of Reflexión Politica is the property of Universidad Autonoma de Bucaramanga, UNAB and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)