Intense spatialities in the southern Andes. Knowledge "stinking": between "charms" and "devils"
We propose to approach the South Andean space, beyond the modern colonial practices that have constituted as "extension", "resource", "environment", "heritage"; therefore, measurable, quantifiable, objective, manageable. From the experiences of local cultural...
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| Formato: | Artículo revista |
| Lenguaje: | Español |
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Centro de Investigaciones de la Facultad de Filosofía y Humanidades
2020
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| Acceso en línea: | https://revistas.unc.edu.ar/index.php/intersticios/article/view/28076 |
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| Sumario: | We propose to approach the South Andean space, beyond the modern colonial practices that have constituted as "extension", "resource", "environment", "heritage"; therefore, measurable, quantifiable, objective, manageable. From the experiences of local cultural subjects, he notices the “alterity” of the South Andean space, which is made up of the intense entities that can endow those who have access to these experiences with capacities or virtues. From the conception of pacha as a domain made up of relational "loops" (Manga Quispe), populated by metamorphic entities, its "intense" nature is revealed to us; and therefore subject to political exchange strategies.
From here we have to collect the expression "world", "hideous hotbed" (manchay temyopcca) of Santacruz Pachakuti; full of "upbringing", seminalities, phagocytizations and depredations. Intimately embedded in these determinations, it despises the concepts of "saber", related to living, to "being alone" (Kusch, 1966) or rather to ayni (exchange) with the world.
We will appeal to the experience of the Andean highlands and the lowlands of the Andean south, collecting stories from settlers, related to interpellant "places". They are considered to "donate" musical inspiration; springs or pujios, through powerful beings that inhabit these places. Secondly, the spaces called "salamanca" in regions associated with southern Andes in Argentina. Both modalities linked to origins of the "saber" that stress modern institutions (school, state, church).
We delve into the ways of relating to their territories and spaces, as worlds of life that strain relations between their populations and non-human "others", and in persistent becoming "other" before their colonial and neocolonial predators.
This implies centralizing American cultural subjectivity, around "us", its core of "we are" (Cullen, 1987). But decentralized from the merely anthropocentric, but with living with non-human "dignities". That is, to think outside the subjectivity proposed by the modern constitution. |
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