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.
