In a context of global disenchantment, ecological crisis, and neoliberal exhaustion, contemporary narratives must rethink ways of inhabiting the world beyond environmental catastrophe. This essay offers a preliminary and speculative approach to M & oacute;nica Ojeda's Chamanes el & eacute;ctricos en la fiesta del sol (2024), raising questions and associations derived from the reading. The central hypothesis posits that the novel, by evoking Amerindian cosmologies and experimenting with the shamanic and the psychedelic, articulates symbolic resistance to capitalist realism and imagines alternative communities from the Andes, where collective singing reconfigures bonds and possible futures.
The local theory of relationality - an interactive network of territorial meanings - in Antofalla, Catamarca, Argentina, is explored, focusing on the meanings of aesthetics within relationality. Various scenes are described in which flowers, among other things, perform the semaphoric function of attracting other beings into relationality. The transitivity of aesthetics is argued, on the one hand, by developing a theoretical discourse in the manner of academic discourse, but on the other, by connecting reading to relationality through literary poiesis.
In 2011, the indigenous community of Cher & aacute;n took up arms against organized crime to defend their forests and natural resources. On that occasion, women set up hundreds of collective kitchens ("fogatas") in the streets. According to the specific literature, these were inspired by their home kitchens, breaking down the separation between domestic and public spaces. This article, based on fourteen months of fieldwork, argues that, far from constituting a break with tradition, the women organized themselves as they usually do during their traditional festivals.
This article examines how Andean festivals, particularly in the Kayambi community, function as spaces of political expression where identities and power relations are negotiated. Using an ethnographic approach, it analyzes the effects of evangelization on indigenous ritual practices. The case of the Aya Huma's baptism illustrates the local re-signification of Catholic elements and the tensions between imposed religious practices and forms of cultural resistance.
This article proposes a reading of Mapocho (Fern & aacute;ndez 2002) in which two "eccentric returns" linked to national history function as potent devices of subversion. Emerging from the conjunction of a spectral return of political, ideological, and memorial-historical nature (Derrida 1993; Fisher 2013) and a gendered act of repetitive re-enactment (Butler 1988), these narrative strategies unsettle the "constituent" logic of a hegemonic national model and, from the margins, work to disarm the archival violence embedded in its official historiography.
This essay posits an interpretative exercise on Malintzin's names using the concept of heteronym along with the postulates of Bolivar Echeverria on her figure through his concepts of cultural mestizaje and codiphagia; the contributions of Federico Navarrete on her agency in the alliances and negotiations during the Conquest of Mexico; and the gender approach of Y & aacute;snaya Aguilar who incorporates a contemporary indigenous critique. Finally, the name: Malintzin will be understood as an alternative cultural identity, which destabilizes the biased notion of Malinchism.
The study presents ethnographic accounts of corpuchudus (buried offerings to Pachamama) in Laguna Blanca, Catamarca, Andean Argentine. It analyses the offerings made during the chuku (the capture and shearing of vicu & ntilde;as) and the different corpuchudus carried out at both family and public levels on 1 August. Focusing on environmental and cosmopolitical relationality, we discuss the role of these rituals in situations of "friction" between different practices and perceptions of the mountain environment by indigenous communities and other social actors.
One of the secondary characters inAlvaro Mutis' La Nieve del Almirante (1986), the first novel about Maqroll, is an indigenous woman-mysterious and almost animal-who approaches the protagonist and nearly rapes him. Her description, the act, and its effects recall, on the one hand, local models already noted by critics; on the other, they show traits that evoke the European Gothic imaginary, particularly the female vampire. By comparing these features with La Morte amoureuse (Gautier 1836), Carmilla (Le Fanu 1872), and Dracula (Stoker 1897), the paper highlights a deep affinity and a possible 'tropicalization', in Mutis' manner, of this iconic femme fatale.
En un contexto de desencanto global, crisis ecológica y agotamiento neoliberal, las narrativas contemporáneas deben repensar formas de habitar el mundo más allá de la catástrofe ambiental. Este ensayo ofrece un acercamiento preliminar y especulativo a Chamanes eléctricos en la fiesta del sol(2024) de Mónica Ojeda, abriendo preguntas y asociaciones derivadas de la lectura. La hipótesis central plantea que la novela, al evocar cosmologías amerindias y experimentar con lo chamánico ylo psicodélico, articula resistencias simbólicas al realismo capitalista e imagina comunidades alternativas desde los Andes, donde el canto colectivo reconfigura vínculos y futuros posibles.
El artículo examina la complejidad del llamado empoderamiento femenino focalizándose en la reapropiación del término “perra/bitch” en “Perra brava” de Orfa Alarcón y tres cuentos de “Perras de reserva” de Dahlia de la Cerda. El análisis destaca como este término, cargado históricamente de una connotación ofensiva, es resignificado como una herramienta de resistencia frente al sistema patriarcal y feminicida. Asimismo, se exploran los conceptos de bildung y sicaresca que vertebran los textos seleccionados.
La teoria locale della relazionalità – una rete interattiva di significati territoriali – ad Antofalla, Catamarca, Argentina, viene esplorata, con focus sui significati dell'estetica all'interno della relazionalità. Sono descritte varie scene in cui i fiori, ma non solo, svolgono la funzione semaforica di attrarre altri esseri nella relazionalità. La transitività dell'estetica è argomentata, da un lato, sviluppando un discorso teorico alla maniera del discorso accademico, ma dall'altro, connettendo la lettura alla relazionalità attraverso la poiesis letteraria.
El presente artículo propone un experimento de lectura de Mapocho (2002) de Nona Fernández en el que dos ‘vueltas excéntricas’ vinculadas a la historia nacional serán interpretadas como contundentes herramientas de subversión. Resultantes de la síntesis entre la posibilidad de un retorno fantasmal de molde político, ideológico e histórico-memorial (Derrida 1993; Fisher 2013) y un gesto de repetición sexo-genérica diferente (Butler 1988), estos dispositivos ficcionales logran desafiar la imposición del relato ‘constituyente’ de una razón hegemónica y desarman, desde el margen, la violencia archivadora de su historiografía oficial.
El estudio propone relatos etnográficos de corpachadas (ofrendas enterradas para la Pachamama) en Laguna Blanca, Catamarca, Argentina andina. Se analizan las ofrendas hechas durante el chaku (la captura y esquila de vicuñas) y las diferentes corpachadas realizadas a nivel tanto familiar como público para el Primero de agosto. Enfocando en la relacionalidad medioambiental y cosmopolítica, se discute el papel de estos rituales en situaciones de “fricción” entre diferentes prácticas y percepciones del medioambiente montano por parte de las comunidades indígenas y de otros actores sociales.
Este ensayo desarrolla un ejercicio interpretativo sobre los nombres de Malintzin utilizando el concepto de heterónimo junto con los postulados de Bolívar Echeverría sobre su figura en sus conceptos de mestizaje cultural y codigofagia; las propuestas de Federico Navarrete sobre su agencia en las negociaciones y las alianzas en la conquista de México; y el enfoque de género presente en la crítica indígena contemporánea de Yásnaya Aguilar. Finalmente, posicionaremos al nombre: Malintzin como ejemplo de una identidad alternativa, que desestabiliza la cargada noción de malinchismo.
El artículo analiza etnográficamente el ciclo ritual agrícola de la comunidad aymara de Socoroma en el norte de Chile. Se describen cinco festividades, Difuntos, Pachallampe, Carnavales, Cruces de Mayo y San Isidro, que estructuran el calendario festivo y articulan relaciones entre humanos y entidades extra-humanas. Las prácticas sociales desplegadas evidencian una ontología relacional que sintoniza la comunidad con su medio ecológico. El estudio destaca la relevancia de las fiestas como instancias de comunicación con las fuerzas vitales que permiten la continuidad de la comunidad.
Despite multiple tensions, Aymara cosmopraxis has managed to sustain a continuum of daily and ritual practices that firmly interweave the natural and the social. These dynamics of correspondence and attentionality are discussed through the habit of visiting, specifically in the case of three uywiri mountains in Umasuyus, Bolivia.
This article examines how Andean festivals, particularly in the Kayambi community, function as spaces of political expression where identities and power relations are negotiated. Using an ethnographic approach, it analyzes the effects of evangelization on indigenous ritual practices. The case of the Aya Huma’s baptism illustrates the local re-signification of Catholic elements and the tensions between imposed religious practices and forms of cultural resistance.
During an uprising against organised crime in Cherán (Michoacán, México), the village’s women took the streets and set up hundreds of collective kitchens called “fogatas”. According to the specialised literature, these women would have taken as a model the home kitchen, breaking with the separation between the domestic and the public space. In this paper I defend an alternative reading, based on fourteen months of fieldwork. Far from constituting a break, these women organized at that time in the same way they do usually during their traditional fiestas.
