(Pontificia Universidad Católica del Perú. Fondo Editorial, 1987-03-08) Rodríguez Villa, José
This paper presents the myth of Hernán Pantoja collected in the Andean area of the Department of Amazonas and which presents in its content all the elements of the Inkarri myth whose main known versions have been collected in the southern and central part of the country. If Hernán Pantoja were a localized version of Inkarri, the framework for the dissemination of the myth would be extended much further north, which at least seemed to be limited to the northern area by the version of Vicos (Ancash) collected by Ortiz Rescaniere in 1965.
(Pontificia Universidad Católica del Perú. Fondo Editorial, 1987-03-08) Marzal, Manuel
I gather in this article a small part of a forthcoming book on the religious paths of Lima immigrants in the Virgen de Nazaret parish, which covers more than half of the population of the El Agustino district. When immigrants arrive in Lima, many adapt to the new religious situation by going more or less regularly to Catholic temples, but many others experience a certain religious transformation through three paths: some reproduce the peasant religion in the city, especially with the "recreation" of the patron saint festivals, others join "base communities" of the parish, to better understand the bible and seek greater commitment to social change, and others end up enrolling in one of the sects or new churches , which are proliferating in recent years in the young towns of the great Lima. This article is limited to analyzing the third way, for which I will deal successively with the growth of the new churches, the reasons why immigrants convert and the sociopolitical dimension of the new churches.
(Pontificia Universidad Católica del Perú. Fondo Editorial, 1987-03-08) Flores Lizana, J. Carlos
The pilgrimage to the sanctuary of the Lord of Qoyllur-rit'i is, in the southern Andean region of Peru, one of the most important socio-religious manifestations. In its eight days of celebration, it gathers around thirty thousand Quechua and Aymara peasants from the departments of Cuzco, Puno, Madre de Dios, Apurímac, among others. The internal organization of the pilgrimage-festival, like the cultural, symbolic and religious wealth, has led me to study and reflect on it with great interest, for a long time. The tensions and dynamisms that the country is experiencing are clearly expressed in it, especially in its Andean region, at the socioeconomic, religious and ethnic level. It is therefore one more place, where deep Peru manifests itself and seeks its identity, with all the complex and rich that this process has and that in general the whole country lives.
The analysis of this true event will be focused on highlighting the aspects of the organization of the pilgrimage-celebration, but seen within the socio-religious and symbolic tensions in which it occurs. But we will not only describe and analyze it, but my aim is to discover the vital and deep nerves that sustain it, in the same way the gestures of protest and demand that it has, with the attempt to rescue them, for union, religious and political organizations that we try to serve. For this reason, the last point will be the most important and the most bound to dialogue and criticism, since in some way they are the conclusions of the research presented in this article.