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EL SONIDO DE LA LUZ /Fj *,L-Qgj t tU7Q£ - ~W'6N£ I { (d (J7fIfI·); (~ MARTiNEZ, G., Vila mesa ritual ell Sucre. La Paz, Hisbol, 1987. MEISCH, L.. "Spinning in Bolivia". Spin Off, 1986, Vol X. n° I. ..' jI1'I7l'bllCif eN1(o, IhJr. (m)lL -1R:A, 4rY!'1; InJ MOLINA, R. & BARRAGAN, R., De los senorlos a las comunidades: Hlslona EtnIca de IDS Quillacas. La Paz, 1987, ms. EL SONIDO DE LA LUZ *,l-Qgj MURRA, 1., Formaciones econc/micas y politicas del mUlldo alldillo. LIma. Inslilulo de 1 /fJ Estudios Peruanos, 1975. COMUNICACION EMERGENTE EN UN MURRA, J., La orgalliz.aci6n econ6mica del estado Inca. Mexico, Siglo Vemtlllno, 3da. Edici6n, 1980. .' DIALOGO CHAMANICO QUECHUA J pARSSINNEN, M., Tawantinsuyu. The Inca state and Its polwccd orgonl.l'OtllJ!1. Helsinki, SHS, 1992. PLATI, T., Espejos y matz.. Temas de 10 estructura sim/J6lica andina. La Paz, Cipca, 1976. (Cuadernos de Investigacion, n° 10). .' . PLATT, T., "Entre Ch'axwa y Muxsa. Para una historia del pensa~lento pohliCO Aymara", en Tres rejlexiones sabre el pensamiento andino. La Paz, Hlsbol, 19X7. RASNAKE, R., Autoridad Y poder en Los Andes. Los Kuraqkuna de Yum. La Paz, Hishol, 19X9. XV Y SAIGNES, T., En IW.I'cadel poblamiento etnico de 10.1' Andes bolivianos. (Slglo,l' XVI). La Paz, MUSEF, 1986. (Avances de Investigaci6n n° 3). SILVERMAN- P., G., "Cuatro Motivos Inti de Q'ero". Boletin de Lima, n° 43, aiio 8, Se vuelve cada vezmas arduo interpretar los testimonios orales andinos aislados de un amplip abanico de tecnicas de memoria visual. que a la vez presuponen e Enero, 1986. f TORRICO, c., Problems in the Study of Andean Textiles: The Design and FunctIon 0 invocan. Estas iecnicas· incluyen la"escritura" en cualquier de sus multiples the Macha Costala. n.d., 1984. definiciones (Arnold y Yapita, 1992; Condori y Ticona, 1992); asf, en un articulo URTON, G., "De Nudos a Narraciones. Reconstruccion del arte de Ile.var. rcg~str~: anterior (Platt, 1992) se advertia que aun las ejecuciones orales de los challlanes hist6ricos en los Andes a partir de transcripciones en espanol de los khtpu mCaJcos , modernos del norte de Potosi tienen sus ralces en una creencia historica profunda en en Sabere.l' v Memorias enlos Andes. IFEA, en prensa. la autoridad de las inscripciones graficas y tactiles (qilqa, tukapu, khipu) que. en VELARDE, H:, "EI teje y el maneje". Premo Peruana, 8 de diciembre de 1987. Lima. principio, se las puede "hacer hablor" (parlachiy). WACHTEL, N.n, "Men of the water: the Uru problem (sixteenth and sevent~nth La experiencia dela invasi6n espanola implic6 que gran parte de esta alffOridad centuries)". Antropological History of Andean Polities. London. Camhngde de 10 grafico fuese reubitado dentro del c6digo alfabetico y de las representaciones University Press, 1986. esteticas de los invasores; un caso c15sico que reconoce esta doble reubicaci6n es la ZORN, E.. Textiles in Herders "Ritual Bundles of Macusani", Peru. The Junius B. Bird obra de Waman Puma (Adorno, 1986). La autoridad del c6digo alfabetico cobr6 Conference on Andean Textiles. The Textile Museum, Washington, DC, 1986. amplitud sobretodo dentro del contexto de los discursos catequistico y notarial que se reproducfan gracias alas practicas administrativas, tanto de la Iglesia como del Estado coloniales (Mannheim, 1991). Ademas, emergfa la nueva representaci6n estetica sobretodo a traves de la profusi6n de arte sacro. cuyo objetivo era c10blegar las percepciones aut6ctonas de 10divino y curvarlas hacia el corpus de convenciones iconograficas cristianas (Gisbert, 1980; Fraser, 1982; MacCormack, 1991). Sin embargo, debe enfatizarse que 10 nuevo no era la "escritura" en sf, sino una forma particular de escritura: la alfabetica. EI texto oral que aqui se presenta pertenece a una tradicionchamanica andina que tam bien fue marcada par la gran revoluci6n imperial-burocratica que Espana introdujo en el arte europeo de gobernar, cuando se desarrollaron en el siglo XVI los metodos de gobierno mas sofisticados de documentaci6n alfabetica y de archivo conocidos hasta aquel momento en Europa (Gonzalez Echevarrfa, 1990). EI resultado es, en primer lugar, una forma moderna de ~a ~~m~nica~ion con las Fuentes ignotas del poder sagrado constituye una textualidacl oral anclina que busca su autorizaci6n en fundamentos no menos asplraclon ineludible para el etnografo deseoso de escribir sobre la reli ai on. AI alfabeticos que oral-performativos. En la sesi6n que aquf presentare, el chaman atrae afirmar Evans Pritchard que s61010s creyentes podian lograrlo, querfa deci; que de a los espfritus de la montana, 0 Jurq 'us, para que respondan alas preguntas que les no ser asf se Ie escurrirfan las conexiones vitales, las perspectivas y el claroscuro de formula una pequena congregaci6n domestica. Sin embargo, su discurso e identidad la verdad de los creyentes. Sin embargo, mi propia fe pee a de inseguridad, es vohitil est,ln caracterizados poria importancia de la escritura alfabetica en el contexto social y con frecuencia se desvanece. He intentado escribir como creyent; para contribuir a en que actuan. Se construye el contexto polftico y religioso pOI'medio de un di,ilogo, - exponer las "razones de [aIe " subyacentes en estos actos de comunicacion con las incorporando referencias alas pnicticas letradas que estan presentes en la sociedad fuerzas personificadas del cosmos. Puedo al menos alegar, para apoyar esta posicion, mayor, las que a su vez legitiman y son legitimadas por los procedimientos orales de haber sentido t~mQr, la otr.a cara de la fe en el poder del Tato Pwnpuri. De todas la sesion. maneras, no esta demas invocar tambien la suspension de fa duda quese espera de Dentro de este contexto alfabetico, donde los andinos reconocen "el escrihir" toda audiencia en una representacion dramatica. Los vinculos posibles entre el como un instrumento mayor de la autoridad colonial, que al mismo tiempo tratan de desarrollo del chamanismo y del drama en los Andes abren una via fructifera para domesticar, la sesi6n chamanica consigue conservar abierto un espacio oral y futuras investigaciones. dialogado en el cual se pueden negociar los contextos interpretativos y las condiciones de verdad (Duranti y Goodwin, 1992). Lo cual acarrea varias consecuencias en cuanto a los enfoques andinos sobre la construccion del conocimiento: I. las metaforas alfabeticas pueden ser utilizadas de manera creativa para otorgar autoridad a otras lllodalidades de inscripcion gnifica; 2. los "mondatos" que las montanas trasmiten par el intermedio del chaman a los Desde unpuntode vista geogrMico, Santiago de Pumpuri, situada en una alta congregados pueden discutirse y reintepretarse de acuerdo con Ias perspectivas meseta pOI' encimade los 4000 metros sobre el nivel del mar, cerca de los Ifmites locales; pOI'consiguiente, altiphinicos del territorioMacha, es una lllintiscula aldea de desperdigadas casas en 3. La "pololJra de 10 ley" es concebida mfnimamente tlexible y modificable con tornoa una capilla de adobe. En la Frontera con el departamento de Oruro, y como arreglo alas realidades locales. vIgllando sobre la aldea, se erige una cadena de montanas conocida con el nombre de Mi proposito aqui es examinar los procedimientos orales y lingtiisticos que la cordillera de los Frailes, 0 de los Asanaques. AI menos desde el sialo xvn subyacen en un dialogo chamanico que pude gravar en Macha (norte de PotosI) en Santiago de Pumpuri es uno de los anexos rurales de la parroquia indfge~a de Sa~ 1971, senalando al mismo tiempo como el contexto alfabetico mayor se reconoce en el Pedro de Macha. Esta parroquia,o doctrina, fue fundada pOI' el virrey Francisco de curso del texto oral-performativo. La transcripcion permite analizar la manera como se !oledo en 1570,. como nucleo administrativo y misionero de la puna de Macha, una construye la comunicacion a 10 largo de una noche que esta compuesta pOl' cortas Importante socledad dual que habia sido la cabecera etnica de la federaci6n secuencias de conversaciones entre el chaman, la congregacion y los espiritus de las aymara-habl.ante prehispanica de los qaraqara. Hoy en dfa la aldea esta compartida montanas. Estos ultimos sirven un poderoso Santiago conocido como el "Tata P?r dos cobddos (grupos de tributarios rura1es); cada cual pertenece a uno de los Pwnpuri" quien, pOI' su parte, permanece ausente del escenario. La importancia de CinCOayllus menores en los que esta dividida cada una de las dos mitades de Macha Santiago, patron de Espana, en la invasi6n y colonizaci6n de 10s Andes es ampliamente Alasaya y Majasaya, desde el perfodo prehispanico. ' conocida, y su culto se distribuye a 10 largo del antiguo virreinato del Peru. Encalada y con su techo de paja, se divisa la antigua capilla de Pumpuri desde Desde los comienzos vacilantes, que se vuelven cada vez mas tluidos, el dialogo leJos, en ellugar sagrado (ch 'isiraya) que marca la entrada a la planicie sacra, donde logra en la ultima secuencia la afirmaci6n antifonal del Habta (parlakuy). 10 que se concentra el ~ulto de Santiago. En ese sitio, antes de aproximarse a la pequena permite a todos reconocer el exito de la sesi6n. Si se presta atenci6n al entomo auditivo aldea, los per~~nnos h~cen una pausa para mascar Coca y Iibar; algunas devotas dan milS vasto, se constata que aquel reconocimiento colectivo de In "competencia la ~uelta al SltlO ar~o?Iiladas; y una~ pocas terminan su peregrinaj~ caminando de comunicativa" (coml11unicative competence) emerge de un rico cultivo de ruidos de rodillas por la planlcle hasta llegar a la capilla. Cuando pOI' primera vez divise la fondo: silbidos para convocar a los jurq 'u; tintineos de botellas cuando heben; las hojas torre de la ca~illa en 1971, su a~ariencia me provoco una sensacion de desasosiego'\' de coca que crujen al circular de mana en mano; gemidos e invocaciones del chaman La s?la torrecIila que ha sobrevlvido alas lluvias de verano semejaba a un sombrero en trance: el murmullo apenas audible de la congregaci6n; y, al fin, un aleteo rftmico de PICO, las dos campanas parecfan ojos y la base encalada, hasta la mitad de S1I que anuncia la l1egada y corrobora la presencia del espfritu de la montana trasmutado a It.u_ra, estaba teiiida de sangre de ani males inmolados.
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