(Pontificia Universidad Católica del Perú. Fondo Editorial, 2017-03-15) Pedraglio, Santiago
Nearly 500 years ago, the “Cajamarca encounter” between the Spanish conquerors and the Inca Atahualpa symbolized the lack of communication Peru was founded on. This event decisively conditioned the power structure during colonial times and even later in the republic. However, during this prolonged period, many indigenous and Afro-descendants Peruvian cultures, subordinate and marginalized, have experienced dissimilar processes of intercultural communication. There is a growing back and forth flow of communication between cultures considered subordinate and hegemonic. There also are multiple contacts between indigenous cultures and in-between these and others, such as the Afro-descendant. This process of communication –and, simultaneously, affirmation of cultural identities– has gained a new impetus: it unfolds vigorously in rural areas and in cities. Moreover, cultural identities have ceased to exclusively identify with vernacular languages. The State has incorporated some of this; nevertheless, much remains to be done.
(Pontificia Universidad Católica del Perú. Fondo Editorial, 2017-03-15) Núñez Murillo, Gabriela
The purpose of this article is to compare the written discourse of the writer JoséMaría Arguedas (1911-1969) and the photographs of Martín Chambi (1891-1973) in order to analyze the representation of Peruvian indigenous in the 20th century. These two authors have been chosen because, each one of them in their communicative media, are emblematic to the understanding of indigenous identity in Peru. Although the production of Chambi occurs at the beginning of the 20th century and that of Arguedas is a little later, both authors shared the same historical period and were embedded in the Andean culture. Besides, both not only represented the indigenous as a different one from them, like indigenismo movement traditionally did, but were to some extent, actors of their discursive representations. Both artists were aware of the privileged situation of belonging to two different worlds. Chambi, from indigenous origin, had access to the circles of the intellectual elite who appreciated his work; Arguedas, who belonged to a mestizo family from Andahuaylas, had the fortune of being raised by indigenous settlers. In this article it is considered three examples to illustrate how the representation of the indigenous subaltern in the work of these authors, gives an agency to the indigenous people that they had not had before.
