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In dialogue with José Carlos Mariátegui we characterize his historical and dialectical materialism in relation to that of Sumak Kawsay or Buen Vivir. We review the use that the Peruvian gives to Western critical thinking for the understanding and transformation of Latin American societies. We examine his critique of progress; to the concept of history; the importance attributed to culture, religion and myth in dialectical relation to the economic infrastructure; his critique of positivism and the monolithic understanding of the historical subject or class of the socialist revolution. Mariátegui's thought could be located in romantic and / or melancholic Marxism. He delves into the reference to Sumak Kawsay, the Andean religion, which is related to collectivism and community life. Indigenous communism impels reproduces various forms of cooperation and association. We observe how millenary institutions like the minga, based on redistribution and reciprocity, are the basis of another economy - political - aesthetic, of another world to come. ; En dialogo con José Carlos Mariátegui caracterizamos su materialismo histórico y dialéctico en relación con el Sumak Kawsay o Buen Vivir. Revisamos el uso que el peruano le da al pensamiento crítico occidental para la comprensión y transformación de las sociedades latinoamericanas. Examinamos su crítica al progreso; al concepto de historia; la importancia atribuida a la cultura, la religión y el mito en relación dialéctica con la infraestructura económica; su crítica al positivismo y a la comprensión monolítica del sujeto histórico o clase de la revolución socialista. El pensamiento de Mariátegui podría ubicarse en el marxismo romántico y/o melancólico. Se profundiza en el Sumak Kawsay, la religión andina, que se relaciona con el colectivismo y con la vida comunitaria. El comunismo indígena reproduce variadas formas de cooperación y asociación. Observamos cómo las instituciones milenarias como la minga, basadas en la redistribución y la reciprocidad son base de otra economía – política - estética, de otro mundo por venir.

San Nicol´s de Zurite: Religion and Daily Life of. Peruvian Andean Village in. Changing World. Fred Spier. Amsterdam: VU University Press, 1995. 130 pp.

AbstractThis article examines, from both an indigenous and a Spanish perspective, one of the central aspects of the history of evangelization in the colonial Andes: the discourse about "representation" and "embodiment." By centering on this discourse and by distilling Incan, pre-colonial Andean, and colonial Andean notions from colonial texts, the article contributes to our understanding of the differences between Spanish and Andean concepts of religion and shows how mutual assimilation shaped the evolution of a colonial Andean religion.

La importancia de los tejidos en el mundo andino y la diversidad de ocasiones en las que los pueblos que lo comprenden los utilizaban, superaban en gran medida su utilidad ornamental o como vestimenta cotidiana. Su uso se remitía también a aspectos como la identificación étnica y de grupos jerárquicos, así como a la distinción de oficiantes de ceremonias políticas y religiosas importantes. En este último caso, los tejidos y la lana de la que se elaboran constituían también la vestimenta de los ídolos y formaban parte de las ofrendas que se les entregaban. La sacralidad que envolvía a los animales de los cuáles se extraía la materia prima para su elaboración era un factor que realzaba su importancia en el plano religioso. ; The importance of the fabrics for the Andean peoples and the different occasions when they are used, surpass in great measure its utility as an ornament or as daily clothing. Their use also referred to ethnic identification and to hierarchical groups, in addition to making a distinction from the others, those who officiate in political or religious ceremonies. In this latter case, the fabrics and the wool from which they are made constituted the clothing for the idols and they were part of offerings for them. The sacred nature attributed to the animals from which the raw material was taken enhanced its importance on a religious level. ; Grupo de Investigación Antropología y Filosofía (SEJ-126). Universidad de Granada

Since the end of the civil war in the early 1990s, Peru's tourist industry has been organized around an obsession with the Incan past. One rapidly growing segment of the industry aims to allow tourists to experience the Q'ero mysticism of the highlands in a somewhat "authentic" context. A case study of a center of this spiritual tourism in the Sacred Valley of the Incas that focuses on the transmission of energy healing rites raises questions about the possibility of real cultural exchange under conditions of asymmetry and about the impact on indigenous communities of this appropriation and commodification of their spirituality. [Reprinted by permission of Sage Publications Inc., copyright holder.]