Este artículo analiza las tensiones en torno a la creación del Museo Iquitos en 2014 en la capital del departamento de Loreto en la Amazonía peruana. A través de un estudio de caso, se examinan las «fricciones museales» surgidas en un contexto de escasez de instituciones culturales en la región. Se explora cómo el museo generó polémicas, debido a la percepción de la comunidad local de haber sido excluida del proceso de planificación, exacerbando las tensiones históricas entre Lima e Iquitos. Asimismo, se analizan las críticas al contenido y la museografía del Museo Iquitos, su evolución y cómo estas controversias reflejan visiones contrastadas sobre la representación de la identidad local iquiteña.
El Museo de la Ciudad Autoconstruida abrió sus puertas en 2021 en la localidad Ciudad Bolívar, ubicada al sur de Bogotá, con una exposición inaugural construida a partir de mesas de conversación con la población local y la participación directa de colectivos y agrupaciones de la comunidad. Este artículo aborda el proceso de construcción de sus contenidos y la puesta en escena, así como los retos que enfrentó su gestión, al estar a cargo de una entidad pública como el Museo de Bogotá, parte del Instituto Distrital de Patrimonio Cultural.
Este artículo analiza los significados y usos de las materialidades sagradas asociadas a los santos negros en espacios religiosos patrimonializados de Ouro Preto, Brasil. Desde una perspectiva anclada en las geografías afectivas, que articula observación etnográfica y revisión bibliográfica, se examina cómo estos objetos sagrados son activados mediante prácticas rituales, circulaciones corporales y usos devocionales vinculados a las celebraciones del Congado. Más que artefactos patrimoniales, estas materialidades funcionan como soportes activos de memoria, identidad y agencia afrodescendiente, contribuyendo a la producción de pertenencia espacial y a la problematización de las narrativas patrimoniales institucionales.
Este texto presenta la metodología desarrollada en el marco del proyecto de investigación-creación participativa que nutrió la exposición «Sanaduría: Mediaciones para tejer sentidos plurales de la paz», del Centro de Pensamiento Pluralizar la paz, exhibida en el Museo de Arte Miguel Urrutia, entre el 15 de abril y 10 de julio de 2023. Se describe el proceso de investigación realizado en los territorios, a través de plataformas virtuales, así como la concepción del guion museográfico y las actividades de mediación desarrolladas en el espacio expositivo. Se incluyen extractos del glosario elaborado, de nuestros diarios de campo y de las entrevistas realizadas en modo dialógico y plural. Esta es una apuesta narrativa que busca entrelazar las voces de los participantes sin que primen las de las autoras. Sanaduría permitió la discusión sobre la paz en Colombia, poniendo en evidencia no solamente el carácter plural del concepto, sino también el trabajo de mediación necesario para construir convivencias respetuosas en un país que ha vivido un conflicto armado de larga duración.
El presente artículo propone retratar una experiencia metodológica que se realizó en el marco de una investigación doctoral en Geografía y que tuvo como ambición final desarrollar una actividad museológica. El objetivo es analizar cómo la convergencia entre la geografía y la museología ocasiona nuevas reflexiones para investigar las dimensiones subjetivas de las relaciones multifacéticas entre los individuos víctimas del conflicto armado y los territorios urbanos de Bogotá, en los barrios Santafé y Plaza de la Hoja. El texto busca participar en las reflexiones sobre justicia, ética y cuidado desde la investigación cualitativa realizada en contextos urbanos.
Is the tale of the lazy brothers an Amerindian myth, a European tale or, perhaps, a fusion of both? This is the question which this study examines through a comparative analysis of several contemporary and historical versions of the tale. The research traces the European origins of the tale, its presence in sermonaries, but also its American roots, and proposes a number of clues about its use in the context of evangelization and the extirpation of idolatry.
In this article, I propose to explore a story of the flood (Izhu Punzha “Judgment Day”) from the oral tradition of the Napo Runa of the Ecuadorian Amazon. The commentary on this story allows me to address a key concept in the Runa oral tradition: the reconfiguration of space and time. I will also consider the polyphonic and dialogic aspects of these stories, which include non-human perspectives. Finally, I will focus on the truth-value attributed to the words of the “elders” who transmit these oral accounts, as well as the value of humility conveyed by the story of Izhu Punzha.
How does the evangelical pastor of an Andean peasant community come to tell stories in Quechua, while rejecting many practices considered “traditional”? To understand the political uses of storytelling, I propose to defolklorize the tales by inscribing them within an “interlocutive history” between the storyteller and the listener: between the evangelical pastor and the ethnographer. Rather than an art of resistance from the subalterns, the tales will appear as an art of predication in a region marked by the rise of evangelical churches. After presenting the social context, the article goes through the stages of this interlocutive history, then analyzes the interdiscursive relations between storytelling and preaching.
This article analyzes the first tale that was delivered to the author by the main narrator with whom he collaborated during his field research on Quechua oral literature in the Cuzco region. It shows that the storyteller chose and adapted this tale to address, in a roundabout way, a request to the ethnographer: he would transmit his repertoire to him in exchange for help which would allow his family to escape poverty. This case illustrates a fundamental characteristic of oral literature, insufficiently taken into account in the studies devoted to it until now: the tale very frequently expresses a personalized intention. It is a way of sending to one’s interlocutor(s), in a figurative way, a message that cannot be expressed explicitly and frontally.
The accelerated Westernization and migrations of Andean community members to urban centers, has resulted in a renovation, remaking, and reinvention of oral narrative discourses. This is demonstrated in the tale “Doña Pancha and Don Rabal”, which I collected in the community of Rumichaca (province of Angaraes, department of Huancavelica, Peru). I explain, based on an ethnography of the story, the sociocultural rhetorics expressed by this tale considering how the tales problematize social life. I also analyze the stylistic resources of the narrator and the motives which led him to give this story to me as an opening story during the fieldwork that I carried out for my doctoral thesis in anthropology.
This article provides the results of a study of the ceramics of La Ponga, collected by Pedro Porras in 1976-1977. It includes an analysis of attributes and their organization into a typology, followed by a seriation of the types formed. The elements identified are used to produce a definition of the Machalilla culture. In addition, with the support of an evaluation of the archaeological investigations of the south-central coast of Ecuador, the observation of attributes and ceramic types makes it possible to propose a variant located in the indicated area, which is distinguished from the ceramics of the classic Machalilla site. This pottery style is close in time to the Chorrera-Engoroy culture.
This article proposes the study of the artwork Acvérdate de tvs postrimerías, y jamás pecarás (1704), an oil canvas belonging to the private collection of the Discalced Carmelites of Ayacucho. From the information provided by the piece itself, such as the name of the commissioner Sister Basilia de Jesús or the possible artist Sister Magdalena Bentura del Santissimo Sacramento, we propose an historical and iconographic approach, as well as a gender approach. Thus, our analysis starts from the particularities that enhanced the uniqueness of the work to the analysis of the context of two women viewed as cultural agents.
Latin America has been a land of constitutional inventiveness and avant-gardism for more than two centuries. The Mexican Constitution of February 5, 1917 bears witness to this, as does the development of environmental constitutionalism over the last forty years. However, rather than placing Latin America at the heart of comparative research, French constitutional law specialists shy away from it, confining the area to a historical unit (a succession of coups d’État and unstable regimes) and a conceptual unit (the scourge of presidentialism). Latin America, with its teeming diversity and its tradition of intersecting cultures and models, finds itself restricted to a blind spot. It has much to teach particularly about the regime of the Fifth Republic, which is perhaps not as unique as we tend to assume.
In this essay, we review the war during the 1970s among of the Nanti nomads, a sub-section of the Matsigenka (pre-Andean Arawak) of the Alto Camisea and Alto Timpía in the Bajo Urubamba basin in the Upper Peruvian Amazon. This conflict dispersed and displaced them from their transhumance zones and led to the formation of new villages. After an introduction about the mythical origins of the war between the Matsigenka Nanti, we trace the process of displacement of a group of the matsigenka from the lower course of the Camisea River as a consequence of the violence of the rubber period to the area of the Alto Camisea and Alto Timpía rivers. As a result, they merged with another Arawak population and this led to the emergence of the current Nanti. Next, we analyze the factors that produced intra-tribal war among the Nanti population. Finally, we offer an interpretation of this war, in which the exchange played a central role, and the process of the displacement and shift to a sedentary lifestyle by the survivors of this indigenous people from the headwaters of the Alto Camisea and Alto Timpía rivers to the territory of the current Reserva Territorial del Estado. This affected ethnic groups that had isolated themselves voluntarily and it led to initial contact with Kugapakori, Nahua, Nanti y others (RTKNN).
