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Migrantes Aymaras Y Quechuas En Buenos Aires En Los Umbrales De Un Nuevo Pachakutik

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Migrantes Aymaras Y Quechuas En Buenos Aires En Los Umbrales De Un Nuevo Pachakutik 1 UNIVERSIDAD DE BUENOS AIRES FACULTAD DE FILOSOFIA Y LETRAS TESIS DOCTORAL BUENOS AIRES JACHA MARKA Migrantes aymaras y quechuas en Buenos Aires en los umbrales de un nuevo pachakutik Tesista: Mg. Pablo Mardones Directora: Dra. Ana Ramos Co-Directora: Dra. Diana Lenton Consejera: Dra. Ana Ramos 2 DEDICATORIA A las y los aymaras y quechuas migrantes y nativos en/de Buenos Aires, también protagonistas de los procesos culturales, sociales y políticos que hoy visten y dan forma a la América Latina del siglo XXI A mi hermano, compañero, amigo, consejero, confidente, maestro, Rodrigo Riffo, con quien sigo conversando todos los días. 3 TABLA DE CONTENIDOS RESUMEN……………………………………………………………………………….8 PRESENTACIÓN……………………………………………………………………………..…9 AGRADECIMIENTOS…………………………………………………………………………10 INTRODUCCIÓN .............................................................................................. 11 PRIMERA PARTE ............................................................................................. 18 CAPÍTULO 1 ..................................................................................................... 18 MIGRACIÓN INTERNACIONAL Y PUEBLOS INDÍGENAS ............................ 18 1.1 LA ANTROPOLOGÍA EN EL ESTUDIO DE LAS MIGRACIONES INTERNACIONALES Y SU ABORDAJE EN EL CASO ARGENTINO ................... 22 1.2 MIGRACIÓN INTERNACIONAL Y PUEBLOS INDÍGENAS. CRUZANDO VARIABLES ............................................................................................................. 26 1.3 LA MIGRACIÓN INDÍGENA A ARGENTINA ..................................................... 33 1.4 ¿QUIÉNES SON MIGRANTES Y QUIENES INDÍGENAS (AYMARAS Y QUECHUAS) EN ARGENTINA? .............................................................................. 37 1.5 MIGRACIÓN INDÍGENA COMO CATEGORÍA DE ANÁLISIS .......................... 42 CAPÍTULO 2 ..................................................................................................... 44 SENTIDOS DE PERTENENCIA AYMARA-QUECHUAS. PASADO Y DEVENIR .. 44 2.1 SER INDIO, INDÍGENA U ORIGINARIO: LA POLÍTICA DEL ORIGEN ........... 45 2.2 SER "AYMARA-QUECHUA": LAS RELACIONALIDADES HISTÓRICAS ...... 47 2.3 LA DOMINACIÓN DE UN MEDIOAMBIENTE HOSTIL: GENERACIÓN DE UNA ORGANIZACIÓN SOCIAL Y UN UNIVERSO RITUAL COMPLEJO ...................... 52 2.3.1 El principio de la pila: la lógica de oposición complementaria ................. 52 2.3.2 La vuelta del tiempo-espacio y mundo: El pachakutik telúrico y la revuelta subordinada del mankapacha ............................................................................... 53 2.4 LA IMPORTANCIA DE LAS INSTITUCIONES Y VALORES AYMARA- QUECHUAS Y SU CORRELATO POLÍTICO EN LA ACTUALIDAD ...................... 56 2.4.1 El aymara-quechua como individuo comunitario ....................................... 57 2.4.2 La concepción del aymara-quechua como un sujeto ecológico ............... 61 2.4.3 El aymara-quechua como individuo moralmente congruente .................. 63 2.4.4 El quechua y sobre todo el aymara como un indio despreciable ............. 64 2.4.5 ¿Quién es el indígena aymara-quechua? .................................................... 66 GLOSARIO BÁSICO DE CONCEPTOS AYMARA-QUECHUAS ........................... 67 CAPÍTULO 3 ..................................................................................................... 69 LOS AYMARAS Y QUECHUAS PROTAGONISTAS DE LA SUDAMÉRICA DEL SIGLO XXI ........................................................................................................ 69 3.1 LA REVOLUCIÓN DE LOS ANDES CENTRALES: PIEDRA ANGULAR DEL ROL AYMARA-QUECHUA ACTUAL ...................................................................... 71 3.2 LA TRAICIÓN CRIOLLA .................................................................................... 72 3.3 EL RETORNO AL DISCURSO ÉTNICO ............................................................ 74 3.4 NEOLIBERALISMO (DECRETO 21060) Y EL COMIENZO DE LA MIGRACIÓN MASIVA DE AYMARAS Y QUECHUAS .................................................................. 77 3.5 LOS AYMARAS Y QUECHUAS EN EL ESTADO: FORTALEZAS Y AMENAZAS .................................................................................................................................. 78 CUADRO DE SINTÉSIS HISTÓRICA DE BOLIVIA EN RELACIÓN A LA PARTICIPACIÓN POLÍTICA Y CULTURAL AYMARA-QUECHUA ........................ 79 3.6 LOS AYMARAS Y QUECHUAS DE HOY .......................................................... 80 CAPÍTULO 4 ..................................................................................................... 83 4 EL INDÍGENA INTERNO: MI POSICIÓN DENTRO DE LA COMUNIDAD ESTUDIADA ..................................................................................................... 83 4.1 MI LUGAR EN EL “CAMPO” ............................................................................. 84 4.1.1 Ser extranjero y estudiar prácticas migrantes ............................................ 86 4.1.2 Ser sikuri, la condición de par ...................................................................... 88 4.1.3 Padrinazgo de cámara ................................................................................... 89 4.2 ENFOQUES Y TÉCNICAS METODOLÓGICAS ................................................ 90 4.2.1 Mi lugar como participante que observa ..................................................... 92 4.2.2 De observador participante a activista ........................................................ 93 4.2.3 La cámara como tercer ojo ........................................................................... 95 4.2.4 La antropología audiovisual como metodología de trabajo ...................... 96 4.3 LA INTERRELACIÓN DE LOS ENFOQUES METODOLÓGICOS .................... 98 4.3.1 El rol como documentalista en el trabajo de campo antropológico ....... 100 DOCUMENTALES DE ALPACA PRODUCCIONES CON COMUNIDADES AYMARA-QUECHUAS- ......................................................................................... 102 4.3.2 La elección metodológica como el resultado de mi propia condición/elección ................................................................................................ 103 SEGUNDA PARTE ......................................................................................... 105 CAPÍTULO 5 ................................................................................................... 107 LOS AYMARA-QUECHUAS DE BUENOS AIRES ........................................ 107 5.1 ARGENTINA Y BUENOS AIRES: POLOS DE ATRACCIÓN MIGRATORIA . 108 5.2 LOS BOLIVIANOS EN ARGENTINA Y BUENOS AIRES ............................... 110 5.3 LA REPRESENTACIÓN AYMARA-QUECHUA DE LA MIGRACIÓN BOLIVIANA EN ARGENTINA ..................................................................................................... 112 5.3.1 La llegada de los aymaras a Buenos Aires y su implicancia .................. 114 5.4 CARACTERÍSTICAS SOCIO-DEMOGRÁFICAS Y ECONÓMICAS DE AYMARAS Y QUECHUAS EN BUENOS AIRES .................................................. 117 5.5 FORMAS LOCALES DE HABILITAR LUGARES COMO COLECTIVO AYMARA- QUECHUA .............................................................................................................. 122 5.6 MIGRAMOS Y NOS DIMOS CUENTA QUE ERAMOS INDIOS ...................... 123 5.6.1 La bolivianidad y sus invisibles ................................................................. 129 5.7 EL DESPLIEGUE IDENTITARIO DE LA COLECTIVIDAD AYMARA-QUECHUA PORTEÑA .............................................................................................................. 139 5.8 LOS AYMARAS Y QUECHUAS: NUEVOS ACTORES INDÍGENAS DE BUENOS AIRES ..................................................................................................................... 141 RECONOCIMIENTO DESDE EL ESTADO A ACTIVIDADES QUE INVOLUCRAN A LA COLECTIVIDAD AYMARA-QUECHUA EN LA CIUDAD DE BUENOS AIRES143 CAPÍTULO 6 ................................................................................................... 139 EL FESTEJO DEL INTI RAYMI - MACHAQ MARA (AÑO NUEVO) QUECHUA- AYMARA EN EL PARQUE AVELLANEDA DE LA CIUDAD DE BUENOS AIRES ............................................................................................................. 144 6.1 EL CULTO AL SOL Y EL FESTEJO DEL AÑO NUEVO ................................ 146 6.1.1 El año nuevo europeo y el nacimiento de Cristo ...................................... 146 6.1.2 El calendario aymara-quechua. Una historia de sus usos ...................... 147 6.1.2.1 El inti raymi inca .................................................................................................. 147 6.1.2.2 La reinvención moderna del inti raymi en Perú ................................................... 148 6.1.2.3 La reinvención moderna del año nuevo aymara y andino-amazónico en Bolivia 149 6.1.2.4 La tradición inventada ......................................................................................... 152 6.2 EL AÑO NUEVO AYMARA-QUECHUA DEL PARQUE AVELLANEDA DE LA CIUDAD DE BUENOS AIRES ................................................................................ 155 6.2.1 Origen y contexto de la celebración .......................................................... 155 6.2.2 Características de la festividad .................................................................. 157 5 CUADRO COMPARATIVO DEL FESTEJO DEL AÑO NUEVO ............................ 159 6.2.3 Significación ritual de la celebración en la ciudad de Buenos Aires ..... 161 6.2.4 La realización
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