poesía quechua]]> oralidad]]> heterogeneidad cultural]]> literatura peruana]]> Quechua poetry]]> orality]]> cultural heterogeneity]]> Peruvian literature]]> The corpus is heterogeneous in terms of the themes it addresses. However, there is a common element that marks these poems as a formation: the subject of poetic discourse constructs itself with the characteristics of the “migrant subject”, a concept coined by Antonio Cornejo Polar and later developed by Noriega himself.
This shared feature in all the poems has the peculiarity of reversing traditional modes of production. The problem is not resolved and reaches a dramatic dimension because of the asymmetry that exists between voice and writing.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2002-11-30]]> application/pdf]]> identidad cultural]]> narrativa argentina]]> Héctor Tizón]]> David Slodky]]> cultural identity]]> Argentine narrative]]> Héctor Tizón]]> David Slodky]]> Although both authors have worked with other genres, this study will focus on two volumes of short stories: El gallo blanco by Héctor Tizón and Las fronteras by David Slodky, both published in the 1990s. The aim is to analyze aspects of this problem from different enunciative spaces: that of the man settled for generations in the culture of the North, and that of the more recent immigrant.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2002-11-30]]> application/pdf]]> Héctor Tizón]]> oralidad]]> escritura]]> memoria cultural]]> literatura del Noroeste argentino]]> Héctor Tizón]]> orality]]> writing]]> cultural memory]]> literature of Northwestern Argentina]]> Tizón’s literature questions the exchanges and violations of both codes and establishes the writing of orality and the language of silence as representations of the eclectic voice of culture. Orality and writing thus construct the basis of a discourse whose mark is transgression, since it is able to record the expropriations and denials, the integrations and uprootings of a cultural periphery.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2002-11-30]]> application/pdf]]> poder]]> marginalidad]]> literatura del Noroeste argentino]]> Carlos Hugo Aparicio]]> Alberto Alabí]]> power]]> marginality]]> literature of Northwestern Argentina]]> Carlos Hugo Aparicio]]> Alberto Alabí]]> The dichotomous constructions of center/periphery and power/marginality become conflictive nuclei insofar as they must resist the mark of a border zone that corresponds to them for belonging to the “periphery of the periphery”. Mignolo aptly notes that “Frantz Fanon conceptualized border zones as zones of colonial expansion and as zones of violence rather than contact”. It is precisely this violence against being, against identity, against Western culture and its progress, and against Andean culture and its supposed backwardness, that can be observed in the works of Carlos Hugo Aparicio and Alberto Alabí.
A reading of the short stories reveals the organization of spaces of power, which always coincide with “the city” and delimit marginal spaces. Present domination generates places of resistance that vary according to each story but that appear in all of them as a correlate of the displacement between power and marginality.
The structures that generate this space of social and economic separation, both in Aparicio’s and in Alabí’s short stories, are produced through narrative sequences of possession, search, and vindication, in constant tension with power.]]> Las construcciones dicotómicas de centro/periferia – poder/marginalidad se vuelven núcleos conflictivos, en tanto deben resistir la marca de zona fronteriza que le corresponde por pertenecer a la “periferia de la periferia”. Mignolo cita oportunamente que “Franz Fanon conceptualizó las zonas fronterizas como zonas de expansión colonial y como zonas de violencia más que de contacto”. Es justamente esta violencia contra el ser, contra la identidad, contra la cultura occidental y su progreso, contra la cultura andina y su atraso, la que se observa en las producciones de Carlos Hugo Aparicio y Alberto Alabí.
De la lectura de los cuentos se desprende la organización de espacios de poder —que coinciden siempre con “la ciudad” y que delimitan los espacios marginales. La dominación presente genera lugares de resistencia que varían según los relatos, pero que aparecen en todos ellos como correlato de ese desplazamiento entre el poder y la marginalidad. Las estructuras generadoras de ese espacio de separación social y económica, tanto en los cuentos de Aparicio como en los de Alabí, se producen a partir de secuencias narrativas de posesión, búsqueda y reivindicación en tensión constante con el poder.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2002-11-30]]> application/pdf]]> autoría infantil]]> palabra infantil]]> oralidad social]]> identidad lingüística]]> children’s authorship]]> children’s speech]]> social orality]]> linguistic identity]]> One of the most powerful tools for controlling the authorship of the word has been, and continues to be, formal education.
The social authorship of the word, understood as a dialectical, intra- and intersubjective process, constitutes both a basic condition of human communication and an indispensable support in the configuration of subjectivity and of individual and social identity.
The positive valuation of the child’s language of origin constitutes an indispensable prerequisite for the development of language, thought, and authorship of the word.
In this paper, we present the results of a research project aimed at designing communicative strategies that favor an autonomous subjective positioning and contribute to the development of children’s thought, while also strengthening intergenerational linguistic bridges that operate as supports for identity and culture.
This research was carried out by an interdisciplinary team in two provinces, Santiago del Estero and Tucumán, between 1995 and 1999, in suburban preschool institutions attended by children from disadvantaged socioeconomic backgrounds.]]> Una de las herramientas más poderosas de control de la autoría de la palabra ha sido y es la educación formal.
La autoría social de la palabra, entendida como proceso dialéctico, intra e intersubjetivo, constituye a la vez una condición básica de la comunicación humana, y un sostén imprescindible en la configuración de la subjetividad y de la identidad individual y social.
La valoración positiva del lenguaje de origen del niño constituye un prerrequisito indispensable para el desarrollo del lenguaje, del pensamiento y de la autoría de la palabra.
En este trabajo ponemos a consideración los resultados de una investigación destinada a diseñar estrategias comunicativas que favorezcan un posicionamiento subjetivo autónomo y que contribuyan al desarrollo del pensamiento infantil, a la vez que afiancen puentes lingüísticos intergeneracionales que operen como sostenes identitarios y culturales.
La misma ha sido desarrollada por un equipo interdisciplinario en dos provincias (Santiago del Estero y Tucumán) entre los años 1995-99 en escuelas suburbanas de nivel inicial a las que asisten niños de condición socioeconómica desfavorable.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2002-11-30]]> application/pdf]]> feminidad]]> imaginario social]]> cuerpo femenino]]> femininity]]> social imaginary]]> female body]]> This paper proposes to confront two textualities that are distant in time and yet convergent in their ways of representing the problem of the feminine in discourse. On the one hand, it analyzes two episodes from the Libro de Buen Amor by the Archpriest of Hita, a fourteenth-century Spanish text; on the other, it examines several versions of the “mulánima”, collected in San Salvador de Jujuy in 1997.
Both texts construct images of women by appealing to the figure of the monster. In the first text, a mountain woman, half beast and half human, saves a lost knight from death in exchange for money. In the versions of the “mulánima”, the adulterous woman, after dying, is transformed into a terrifying mule as a result of the damnation of her soul.
The question raised revolves around the deep meanings projected behind the figure of the deformed female body and of a femininity shaped through monstrosity. This question guides the reflections of the paper and is the one to which it seeks to provide an answer.]]> Este trabajo propone confrontar dos textualidades distantes en el tiempo y, sin embargo, confluyentes en cuanto a las formas de representar la problemática de lo femenino en el discurso. Por un lado, se analizan dos episodios del Libro de Buen Amor del Arcipreste de Hita, texto español del siglo XIV; y por otro, unas versiones de la “mulánima”, recogidas en San Salvador de Jujuy en el año 1997. Ambos textos estructuran las imágenes de la mujer apelando a la figura del monstruo. En el primer texto, una serrana mitad bestia, mitad hombre, salva de la muerte a un caballero extraviado a cambio de dinero; en las versiones de la “mulánima”, la mujer adúltera, luego de morir, se transforma en una mula espantosa a causa de la condenación de su alma.
La pregunta que se plantea gira en torno a las significaciones profundas proyectadas detrás de la figura del cuerpo femenino deformado y de una feminidad trazada desde el engendro. Este interrogante es el que orienta las reflexiones y al que se intenta dar respuesta en esta ponencia.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2002-11-30]]> application/pdf]]> relatos orales]]> cosmogonía andina]]> tradición oral]]> identidad cultural]]> cosmovisión andina]]> oral narratives]]> Andean cosmogony]]> oral tradition]]> cultural identity]]> Andean worldview]]> These tales are rooted in original Andean culture. Therefore, the corpus available for our research makes it possible to reestablish the relationship between Andean oral tradition and its mythical correlate, as an outline of a global theory of the society that produced them.
The tales selected for this paper fall within the classification of cosmogonic narratives. They deal with the actions of the gods, the beginning of life and things, explanations of the forms of animals and plants, as well as certain activities. They are closely related to myths and contain references to botanical and cosmological data, customs, and rituals. In this paper, we aim to demonstrate that these tales carry messages and constitute, in themselves, an act of affirmation of the cultural identity of the communities that produce them.]]> Estos relatos tienen sus raíces en la cultura andina originaria, por ello el hábeas con que contamos para nuestra investigación permite restablecer la relación existente entre la tradición oral andina y su correlato mítico, como esbozo de una teoría global de la sociedad que los produjo.
Los relatos seleccionados para este trabajo se inscriben dentro de la clasificación de cosmogónicos, tratan de las acciones de los dioses, del principio de la vida y de las cosas, explicaciones de las formas de animales y plantas, como así también de algunas actividades. Tienen una gran proximidad con los mitos. Contienen referencias de datos botánicos, cosmológicos, de costumbres y rituales. En esta comunicación nos proponemos demostrar que estos relatos son portadores de mensajes y constituyen en sí un acto de afirmación de la identidad cultural de las comunidades que los producen.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2002-11-30]]> application/pdf]]> prospección]]> estructuras]]> función]]> complementariedad]]> survey]]> structures]]> function]]> complementarity]]> This paper reports on a survey carried out throughout the Sapagua gorge, which connects the Inca Cueva gorge with the Humahuaca gorge, within the Azul Pampa microregion. The survey was conceived on the assumption that the area might contain sites complementary to the caves and rock shelters of the Inca Cueva gorge, within a model established through local ethnoarchaeological research for the initial stages of a sedentary and food-producing way of life. These open-air sites may have been used for restricted rainfed agriculture, complementing the herding carried out mainly in the other locality, although herding may also have continued here during the rest of the year. Hunting would have been present in both areas.
Six survey areas were delimited on the basis of their particular interest, derived from previous surveys, the opinions of colleagues who had preceded us in local research, the research problem itself, nearby resources, the presence of antigales that may have had multiple occupations, sites with rock art, and other factors. These areas were located at different altitudes above sea level as we approached Hornaditas, near the Quebrada de Humahuaca. Mapping, surface collection, test pits, and excavations were carried out. Materials collected by local inhabitants and official collections were also incorporated into the record.
Several sites considered “Formative” by the archaeological tradition of Northwestern Argentina were located. Some of them were found near stone-clearing piles and had supposedly “diagnostic” materials on their surface, although such materials had been established as diagnostic for sites located very far from the area under study. The sites were located on both banks of the Sapagua stream, at different altitudes, and appeared to differ from one another.
In order to interpret their function, we sought an approach close to our interests that would consider settlement pattern as indicative of settlement systems. In this way, we combined the Cultural-Historical perspective, which has predominated and continues to predominate in archaeological studies of Northwestern Argentina, with a somewhat more dynamic and modern view of the issue.
Although the data obtained did not provide materials suitable for dating, they may tentatively correspond to what we were seeking. However, the amount of time devoted to the survey was not sufficient to address all these questions. The open-air sites complementary to the Lower Initial Formative sites located in the caves and rock shelters of Inca Cueva have not yet been reliably identified. They can only be considered, for the time being, as a working hypothesis to guide future research.]]> Este trabajo específico relata una prospección realizada a lo largo y ancho de la quebrada de Sapagua, que une la de Inca Cueva con la de Humahuaca (dentro de la microrregión Azul Pampa), y que fue planteada como albergando sitios posiblemente complementarios a los de cuevas y aleros de la quebrada de Inca Cueva dentro de un modelo establecido a partir de la investigación etnoarqueológica local para los momentos iniciales del modo de vida sedentario y productor de alimentos. En estos sitios a cielo abierto se habría realizado cultivo de secano, restringido, para complementar el pastoreo llevado adelante preferentemente en la otra localidad pero que se habría continuado también aquí durante el resto del año. La caza sería una actividad presente en ambos lugares.
Se circularon seis áreas a prospectar cuyo interés particular provenía de prospecciones previas, opiniones de colegas que nos antecedieron en las investigaciones locales y de la problemática planteada, recursos próximos, presencia de antigales que se considera pudieron tener múltiples ocupaciones, sitios con arte, etc. Presentaban distintas altitudes sobre el nivel del mar a medida que nos acercábamos a Hornaditas, próxima a Quebrada de Humahuaca. Se hicieron mapeos, recolecciones de materiales de superficie, sondeos y excavaciones. Incorporamos también al registro materiales recolectados por los pobladores y revisión de colecciones oficiales.
Se localizaron varios sitios de los considerados como «Formativos» por la tradición arqueológica del NOA, algunos de los cuales se encontraban en cercanías de despedres, con materiales supuestamente «diagnósticos» en su superficie. Aunque estos fueron establecidos como tales para sitios muy distantes de los que nos ocupan. Se ubicaron a ambas márgenes del arroyo de Sapagua, a distintas altitudes, y se presentaron como distintos entre sí.
Para intentar interpretar su función, buscamos algún planteo cercano a nuestros intereses que tomara este tema del patrón de asentamiento como indicativo de sistemas de asentamiento, combinando de este modo un punto de vista Histórico Cultural que es el que ha predominado y predomina en los estudios arqueológicos del NOA Argentino, con una visión un poco más dinámica y moderna de esta cuestión.
Los datos obtenidos, a pesar de no ofrecer material para datar, pueden tentativamente corresponderse con lo buscado, aunque la cantidad de tiempo dedicado a prospección no alcanzó para cubrir todos estos interrogantes. Los sitios a cielo abierto complementarios de los Formativos Iniciales Inferiores localizados en cuevas y aleros aún no están ubicados fehacientemente. Sólo los podemos considerar a modo de hipótesis de trabajo para guiar las investigaciones futuras.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2003-03-30]]> application/pdf]]> ocupación prehispánica]]> organización del espacio]]> sociedades agropastoriles]]> prehispanic occupation]]> spatial organization]]> agricultural/pastoral societies]]> The data gathered so far have made it possible to formulate hypotheses suggesting that, as early as the Formative or Early period, the process of increasing complexity among the agropastoral societies of Northwestern Argentina had already begun. This process involved two poles of development, first located in ceremonial centers in the Tafí Valley, province of Tucumán, and shortly afterward, in Campo del Pucará, province of Catamarca. During what has come to be called the Regional Integration or Middle period, the pole of development shifted to the Ambato Valley, in the province of Catamarca.
The Formative ceremonial centers referred to above acted as incipient centers of power, administration, and coordination over broad regions of Northwestern Argentina. During the subsequent period, the socio-political and religious foundations that had begun to take shape during the Formative period became institutionalized and consolidated. The information recovered in recent years through fieldwork tends to confirm the hypotheses initially presented.]]> Los datos reunidos hasta el momento han permitido elaborar hipótesis que plantean que ya durante el Formativo o período Temprano, comenzó el proceso de complejización de las sociedades agropastoriles del NOA, con dos polos de desarrollo, ubicados en sendos centros ceremoniales en el Valle de Tafí (Pcia. de Tucumán) primero, y poco más tarde en Campo del Pucará (Pcia. de Catamarca). Durante lo que se ha dado en llamar período de Integración Regional o Medio, el polo de desarrollo se trasladó al valle de Ambato (Pcia. de Catamarca).
Los centros ceremoniales formativos a los que hicimos referencia actuaron como centros incipientes de poder, administración y coordinación sobre amplias regiones del NOA. Durante el período posterior, se institucionalizaron y consolidaron las bases sociopolíticas y religiosas que se fueron conformando durante el Formativo. La información recuperada estos últimos años durante trabajos de campo tiende a ratificar las hipótesis inicialmente expuestas.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2003-03-30]]> application/pdf]]> universo estilístico]]> formativo regional]]> legitimación simbólica]]> stylistic universe]]> regional formative]]> symbolic legitimation]]> This paper considers a series of objects from the northern Santa María Valley: the collection that Manuel Zavaleta sold to the Field Museum in Chicago. The record of around one hundred of these pieces suggests that local populations in the valley had access to a stylistic universe partially shared with the populations of the Western Forests, located to the east, and of the Calchaquí Valley. This stylistic universe was expressed in their own manufactured objects, and this fact has not yet been adequately investigated.
Although the results are still preliminary, our aim is to offer elements concerning the distribution of representations during the first millennium CE and to contribute to the discussion of models of symbolic legitimation in the territory of the Santa María Valley and its surroundings.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2003-03-30]]> application/pdf]]> etapa agropastoril]]> recursos complementarios]]> tráfico bienes]]> larga distancia]]> agropastoral stage]]> complementary resources]]> trade in goods]]> long-distance exchange]]> So far, the research has demonstrated the seasonal presence of groups from the Puna, mainly devoted to hunting since the Formative Period, as well as the existence of caravan traffic during the Regional Developments and Inka periods.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2003-03-30]]> application/pdf]]> almacenaje estatal]]> política económica]]> inka]]> state storing]]> economic policy]]> inka]]> On the basis of its size and unique characteristics, the importance of this settlement is considered as an approach to understanding state economic policy in this peripheral region. The paper also discusses the possible interactions between Agua Hedionda and sites on the eastern frontier and in the Lerma Valley.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2003-03-30]]> application/pdf]]> frontera oriental]]> inca]]> control]]> guarnición]]> interacción]]> eastern frontier]]> inca]]> control]]> garrison]]> interaction]]> The pottery assemblages recovered, including diagnostic ceramics such as an aríbalo fragment and duck-shaped plates, would indicate that the settlement is contemporaneous with the period of state domination in the region. However, other structural and ceramic features suggest that the settlement is not purely Inka, indicating that other cultural, social, or economic processes took place at the site. These processes shaped the particular character of the archaeological record and may be explained through alternative hypotheses.
This paper discusses the following possibilities: first, that such particularities were generated by intense processes of interaction on the frontier with groups from the Chaco; second, that they resulted from local developments, arising from the persistence of ancient regional traditions; and third, that they originated in the presence of mitimaes relocated by the Inka state from other places to serve as specialists in the defense of the southeastern frontier.]]> Este trabajo discute las siguientes: 1- que tales particularidades se generen en intensos procesos de interacción producidos en la frontera, con grupos provenientes del Chaco; 2- que las mismas obedezcan a desarrollos locales, originados en la pervivencia de antiguas tradiciones regionales y 3- que se originen en la presencia de mitimaes trasladados por el Inkario desde otras localizaciones, para ser utilizados como especialistas en la defensa de la frontera sud-oriental.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2003-03-30]]> application/pdf]]> camino]]> Inca]]> puestos]]> observación]]> control]]> peaje]]> inca roads]]> observation posts]]> control]]> toll]]> During the survey, we recorded a total of twenty-five new archaeological sites, as well as structures directly and indirectly related to the road, for which no information was found in the bibliography consulted. On this basis, we propose two morphological classes of sites. Their distribution suggests a sector that was highly controlled by the Inka state.
These sites are located on the Inka road, alongside it, or on adjacent hills. The number of observation, control, and possible toll posts located along almost 70 km of the road studied suggests a strongly controlled sector.
Given the productive importance of the region and its direct connection with archaeological sites from the Late and Inka periods, possibly associated with high population density or administrative importance, this research opens a new perspective for the resignification and integration of data and research at a regional scale.]]> En el recorrido registramos un total de veinticinco nuevos sitios arqueológicos, asimismo estructuras con relación directa e indirecta al camino, sobre las cuales no encontramos información en la bibliografía revisada, proponiendo dos clases morfológicas de sitios. Tal distribución sugiere un sector muy controlado por el Estado Inca.
Dichos sitios se ubican sobre el camino incaico, a la vera del mismo o en lomadas adyacentes, la cantidad de puestos de observación y de control o peaje, ubicados a lo largo de casi 70 kilómetros de camino estudiado, sugieren un sector muy controlado por el Estado.
Dada la importancia productiva de la comarca y su vinculación directa con sitios arqueológicos de los períodos Tardío e Inca, posiblemente con alta densidad poblacional o importancia administrativa, se considera que la presente investigación abre un nuevo panorama para la resignificación e integración de los datos e investigaciones a escala regional.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2003-03-30]]> application/pdf]]> inca]]> resistencia]]> dominación]]> concertación]]> inca]]> resistance]]> domination]]> agreement]]> We consider that the articulation between the state and local societies was related to a highly complex process of oppositional relations, accompanied by a restructuring of the social, economic, and political organization of the different ethnic groups. One of the objectives of the state, within the context of this bilateral relationship, was to obtain rotating labor prestations from the local population, depending on the degree of resistance encountered. Another objective must have been the implementation of strategies aimed at overcoming this resistance and achieving control over the situation.
The analysis of the archaeological context in the northern and southern sectors of the Lerma Region suggests that the state system may have implemented strategies intended to control rotating labor prestations and possibly to disrupt networks for the exchange of goods. These processes were related to the characteristics of social, political, and economic organization and to the different degrees of resistance presented by local groups.]]> Cuadernos FHyCS-UNJu]]> Cuadernos FHyCS-UNJu]]> 2003-03-30]]> application/pdf]]>