pukara]]> patrones de asentamiento]]> Intermedio Tardío]]> conflicto social]]> tráfico caravanero]]> Puna jujeña]]> Andes Centro-Sur]]> pukara]]> settlement patterns]]> Late Intermediate Period]]> social conflict]]> caravan traffic]]> Jujuy Puna]]> South-Central Andes]]> In the Puna de Jujuy, the presence of pukara is surprisingly scarce, at least when compared with nearby areas such as the Quebrada de Humahuaca. This can probably be related to particular social or economic conditions in this part of the Andes during the Late Intermediate Period.]]> En la Puna de Jujuy es sorprendentemente escasa la presencia de pukara, al menos si lo referimos a algunas de las áreas aledañas (Quebrada de Humahuaca). Esto probablemente se pueda referir a particulares condiciones sociales o económicas en el Intermedio Tardío para esta parte de los Andes.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2020-06-28]]> application/pdf]]> landscape]]> otherness]]> powerful beings]]> mutual devouring]]> paisaje]]> alteridad]]> seres poderosos]]> interfagocitación]]> The reflection seeks to think Andean space from the perception of the local inhabitants themselves and from the representations implicit in Andean narratives and rituals, centered on the Quebrada and Puna of Jujuy. It explores the representation of space as “otherness”: as a living space that radically interpellates the subject. This otherness does not appear as “landscape”, but as an unsurpassable “experience” that exceeds human actions and capacities.
This interpellation takes different forms. Here, we seek to thematize it through narratives related to health and illness. The essay addresses the “places”, objects, and actions that affect the subject and force the intervention of powerful figures—healers—who deploy material and spiritual procedures capable of conjuring this destabilizing otherness.
It is argued that there is a co-relation of mutual engulfment between human beings and space, and that this representation of space may be understood as that of a political “other”, in a broad sense of the term.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2009-07-30]]> application/pdf]]> andean studies]]> andean textiles]]> cartography]]> identity politics]]> visual languages]]> visual methods]]> world systems theory]]> estudios andinos]]> cartografía]]> lenguajes visuales]]> métodos visuales]]> políticas de la identidad]]> teoría de sistemas mundiales]]> textiles andinos]]> Two axes are explored in the alternative methods proposed here: first, certain visual modes of analysis; and second, an approach derived from world-systems theory, but one that expands its original criteria in order to move beyond notions of dependency.
Finally, the essay seeks ways of mapping this more dynamic approach to identities and differences in the Andes, partly through the use of “time maps”. The case of Andean textiles is taken as a point of departure, together with the regional idea of the path, or thakhi, as an alternative way of understanding regional forms of thought concerning the organization of space and territory.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2009-07-30]]> application/pdf]]> offerings to thunderbolts]]> Quipildor]]> thunderbolts]]> Saint James]]> Puna of Jujuy]]> ofrendas al rayo]]> Quipildor]]> rayo]]> San Santiago]]> Puna de Jujuy]]> Likewise, the paper examines the ways in which the Puna space is marked through different signs related to production and the sacred. It also presents the relationship between the cult of lightning and the name/surname Quipildor. The material presented and analyzed makes it possible to deepen our understanding of the conceptions and practices of the Puna of Jujuy concerning space, nature, and divinities.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2009-07-30]]> application/pdf]]> kinship among species]]> livestock production]]> relation between wild and domesticated animals]]> signals]]> good and bad luck]]> parentesco entre especies]]> producción ganadera]]> relación animales domésticos-salvajes]]> señas]]> buena y mala suerte]]> The relationship examined here is symbolically mediated by three non-domestic animals native to the region: the fox, the condor, and the eagle. These animals indicate to the shepherd or livestock producer what will happen in the near future with their livestock. In this case, we are dealing with a phenomenon known in the Andean area as señas, signs that the inhabitants of the Quebrada read in nature and interpret; the wild animals mentioned produce señas of good or bad luck.
Human beings in this region do not produce individually, but rather in close relationship with other beings that inhabit their environment, with whom they also share their production.
Nature functions as a mediator of livestock production, and this mediation establishes a kind of “kinship” between domestic and non-domestic animals, thus revealing the relationship among different species.
The population of the Quebrada interprets the signs produced by nature and, in this way, constructs meanings that frame their lives.]]> La naturaleza funciona como mediadora de la producción ganadera, ésta mediación establece un tipo de “parentesco” de animales domésticos con otros no domésticos, manifestándose de esta manera la relación entre especies diferentes.
La población quebradeña interpreta los signos que la naturaleza produce, de esta forma construye sentidos que dan marco a su vida.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2009-07-30]]> application/pdf]]> building]]> practices]]> Puna]]> construcción]]> prácticas]]> Puna]]> In relation to this, this paper seeks to observe how construction, for many Puna families, constitutes an important element within their body of knowledge, insofar as many aspects of social life are expressed and reproduced in practices related to building. We will examine how, in both Susques and Rinconada—the two villages in the Puna of the province of Jujuy taken here as case studies—building knowledge forms part of the body of knowledge held by a large proportion of the inhabitants.
We propose to address three points that are, in a certain sense, independent, although closely related: who holds this knowledge, how it is learned and transmitted, and what the social implications of construction are in the Puna context. We approach these points on the basis of the material recorded in the fieldwork we have been carrying out for several years, placing it within a broader context of the “Andean world” through reference to the work of other researchers.]]> En relación con esto, en este trabajo nos interesa observar cómo la construcción para muchas de las familias puneñas constituye un elemento importante dentro de su cuerpo de saberes, en tanto en las prácticas relacionadas con el construir se expresan, y reproducen, muchos aspectos de la vida social. Veremos cómo, tanto en Susques como en Rinconada, los dos pueblos en la Puna de la provincia de Jujuy que tomaremos como caso de estudio, el conocimiento constructivo forma parte del cuerpo de saberes de gran parte de los pobladores.
Nos proponemos recorrer tres puntos que son, en cierta manera, independientes aunque estén íntimamente relacionados: en manos de quién está ese conocimiento, cómo se aprende y transmite, y cuáles son las implicancias sociales de la construcción en el contexto puneño. Nos proponemos encarar estos puntos a partir del material que hemos registrado en el trabajo de campo que venimos desarrollando hace algunos años, poniéndolo dentro de un contexto más amplio dentro del “mundo andino” a partir de los trabajos de otros investigadores.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2009-07-30]]> application/pdf]]> nativity scene]]> ritual]]> symbols]]> transference]]> pesebres]]> ritual]]> símbolos]]> transferencia]]> In this paper, we seek to categorize, from the theory of rituality, the behavioral and functional expressions of the main actors involved in the transmission of mandates by the young guides or leaders of pesebres during a closing rite. To this end, we employ the institutional categories of rituality, in which roles and statuses legitimize a space of interaction conventionalized by ancestral patterns.]]> En este trabajo se intentará categorizar, desde la teoría de la ritualidad, las expresiones comportamentales y funcionales de los principales actores involucrados en la transmisión de mandatos de los jóvenes guías o conductores de pesebres en un rito de clausura. Para ello se emplearán las categorías institucionales de la ritualidad, donde roles y estatus legitiman un espacio de interacción convencionalizado por pautas ancestrales.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2009-07-30]]> application/pdf]]> procesos de formación]]> fragmentos cerámicos]]> distribución espacial]]> remontaje cerámico]]> áreas de actividad]]> Pucará de Tilcara]]> site formation processes]]> ceramic fragments]]> spatial distribution]]> ceramic refitting]]> activity areas]]> Pucará de Tilcara]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2020-06-28]]> application/pdf]]> social interaction]]> messages]]> ritual]]> meaning]]> interacciones sociales]]> mensajes]]> ritual]]> significados]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2009-07-30]]> application/pdf]]> registro arqueológico de baja densidad]]> arqueología distribucional]]> paisaje arqueológico]]> prospección intensiva]]> patrones de asentamiento]]> Quebrada de Humahuaca]]> low-density archaeological record]]> distributional archaeology]]> archaeological landscape]]> intensive survey]]> settlement patterns]]> Quebrada de Humahuaca]]> The data thus generated are inadequate for addressing a number of processual questions. The need to investigate “archaeological landscapes”, including sites, low-density remains, and absences, is emphasized. The feasibility of this approach is illustrated through the discussion of data collection strategies recently used in the Quebrada de Humahuaca and some of their results.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2020-06-28]]> application/pdf]]> festivity]]> identity]]> performance]]> festividad]]> identidad]]> performance]]> We consider it highly important to present this celebration, since it shows how the members of a faith group display their culture and identity in a context that, at times, proves adverse to certain manifestations related to Bolivian migrant identity. In turn, the religious celebration reveals how a large-scale symbolic form—such as the festivity—accounts for both the intra-group and extra-group relations established by the group of devotees at a given moment, in a given society.
As a theoretical-methodological tool of analysis, we resort to performance. This theoretical-methodological model is commonly used in the study of verbal manifestations, although it has different meanings that, in the form of a continuum, range from less marked instances, such as the narration of an anecdote arising spontaneously in conversation, to others with a higher degree of planning, such as so-called public rituals. The latter fall within what are known as “cultural performances”.]]> Como herramienta teórica metodológica de análisis, recurrimos a la performance/actuación; este modelo teórico metodológico es habitualmente utilizado en el estudio de manifestaciones verbales, aunque posee distintas acepciones que, en forma de continuum, van desde instancias poco marcadas, como podría ser la narración de una anécdota surgida espontáneamente en una conversación, hasta otras con mayor grado de planificación como los denominados rituales públicos. Estos últimos se encuadran en las llamadas «actuaciones culturales».]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2009-07-30]]> application/pdf]]> carnival]]> Patron celebration]]> mixture process]]> performances]]> carnaval]]> fiesta patronal]]> performances]]> procesos de mezcla]]> To this end, we examine ritual practices as performances framed within complex calendars constructed from agrarian seasonal cycles and Catholic liturgy, focusing on the meanings that gravitate around the notions of Pachamama and mamita. These notions sometimes emerge as overlapping, but also as juxtaposed or contrasted with one another. We are also interested in highlighting the political dimension of performance and its role as an instance of the reactualization of social identities.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2009-07-30]]> application/pdf]]> folkloric dance]]> stylization]]> ritualization strategies]]> danza flolklórica]]> ritualización]]> formas estilizadas]]> The methodology used for data generation was ethnographic fieldwork, which I conducted intermittently over a period of two years.]]> La metodología de generación de datos fue la del trabajo de campo etnográfico, que realicé de modo intermitente durante dos años.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2009-07-30]]> application/pdf]]> comportamiento mortuorio]]> contacto hispanoindígena]]> cementerio de La Falda]]> bioarqueología]]> influencia inkaica]]> Quebrada de Humahuaca]]> mortuary behavior]]> Spanish-Indigenous contact]]> La Falda cemetery]]> bioarchaeology]]> Inca influence]]> Quebrada de Humahuaca]]> The activities focused on the recovery, under guaranteed conditions of contextual association, of sample materials for bioarchaeological studies, including human osteology, faunal remains, macrobotanical remains, and flotation samples, as well as for archaeological studies of pottery, textiles, metallurgy, trade, and the exchange of sociotechnic items, among others.
The information recovered makes it possible to identify important aspects of mortuary behavior. The presence of elements belonging to the local Indigenous tradition is highlighted, together with the influence of foreign high-Andean canons and the arrival of European elements. The burial modality provides important evidence for attempting an interpretation of the characteristics of funerary practices at the particular moment when this cemetery was formed.
Aspects related to construction techniques, the individual and collective use of space, the sequence of entry into the chambers, symbolism, ritual, and general and specific behavior toward the phenomenon of death are discussed.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2020-06-28]]> application/pdf]]> festivalero]]> folklore]]> social distinction]]> distinción social]]> festivalero]]> folclore]]> In this particular paper, we address the problems surrounding the concept of “festivalero”, a term commonly used in the field of musical folklore, although not always to refer to the same reality. On the basis of this analysis, we seek to emphasize the importance, for the understanding of social phenomena, of considering the sociocultural conditions in which the category “festivalero”, applied to any musical performer, acquires different meanings in the discourses of different social sectors.
We believe that, in this way, we will be able to grasp more adequately the meanings that the category “festivalero” adopts in each case within the field of Jujuy folklore in the discourses of agents belonging to different social sectors.]]> En este trabajo en particular, abordamos la problemática alrededor del concepto de «festivalero», de común utilización en el campo del folclore musical, aunque no siempre para referir a la misma realidad. A partir de este análisis, intentamos subrayar la importancia que tiene, para la comprensión de los fenómenos sociales, la consideración de las condiciones socioculturales en las que la categoría «festivalero», aplicada a un intérprete musical cualquiera, cobra diversos sentidos en los discursos de sectores sociales diferentes. Consideramos que, de este modo, podremos aprehender más adecuadamente los sentidos que en cada caso adopta la categoría «festivalero» dentro del campo del folclore jujeño en los discursos de agentes pertenecientes a diferentes sectores sociales.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2009-07-30]]> application/pdf]]>