Una Aproximación a La Cosmovisión Andina

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Una Aproximación a La Cosmovisión Andina Una aproximación a la cosmovisión andina 003_Pachakuteq_Dig.pdf 1 05/02/16 11:59 P ac Una aproximaciónha a la cosmovisión andina kute q Federico García y Pilar Roca Identidades Serie 003_Pachakuteq_Dig.pdf 1 05/02/16 12:01 © Fundación Editorial El perro y la rana, 2017 (digital) © Fundación Editorial El perro y la rana, 2013 © Federico García © Pilar Roca Centro Simón Bolívar, Torre Norte, piso 21, El Silencio, Caracas -Venezuela, 1010. Teléfonos: (0212) 7688300 / 7688399 Correos electrónicos atencionalescritorfepr@gmail.com comunicacionesperroyrana@gmail.com Páginas web www.elperroylarana.gob.ve www.mincultura.gob.ve Redes sociales Facebook: Fundación Editorial Escuela El perro y la rana Twitter: @perroyranalibro Diseño de la colección Dileny Jiménez Hernán Rivera Edición: Alejandro Moreno Corrección: José Jenaro Rueda Diagramación: Jairo Noriega Hecho el Depósito Ley Depósito legal DC2017002383 ISBN 978-980-14-3218-0 La Colección Alfredo Maneiro, Política y sociedad, publica obras puntuales, urgentes, necesarias, capaces de desentrañar el significado de los procesos sociales que dictaminan el curso del mundo actual. Venezuela integra ese mundo en formación, de allí la importancia del pensamiento, la investigación, la crítica, la reflexión, y por ende, de las soluciones surgidas del análisis y la comprensión de nuestra realidad. Firmes propósitos animan a esta colección: por una parte, rendir homenaje a la figura de Alfredo Maneiro, uno de los principales protagonistas de los movimientos sociales y políticos que tuvieron lugar en Venezuela durante los duros y conflictivos años sesenta, y por la otra, difundir ediciones de libros en los cuales se abordan temas medulares de nuestro tiempo. Identidades: pretende indagar en la diversa gama de culturas ancestrales y populares latinoamericanas. Tanto las identidades urbanas y locales como los pueblos indígenas y afrodescendientes. A la memoria del papay Rafael Aguilar, del apacho Aparicio Masías y del amauta Saturnino Huillca. Prólogo Federico García nos entrega un ensayo sobre la cultura andina, producto de 30 años de larga y fructífera investigación, basado principalmente en fuentes orales que nacen de la tradición, de las creencias populares y de ese conocimiento ancestral que se trans- mite de generación en generación. No es fácil para mí escribir este prólogo, pues soy compañera de Fico y el trabajo lo hemos desarrollado juntos, a lo largo de tres décadas de compartir la vida en común y haber obtenido informa- ción y conocimientos en numerosos pueblos y comunidades, cuyas historias más significativas llevamos a la pantalla. Esta suerte de responsabilidad compartida, tal vez dote a mis juicios de una carga excesiva de subjetividad que distancie la visión crítica y convierta mi testimonio en un capítulo más del libro. Lo hago ante la insis- tencia de “mi conjunto”, neologismo que, en femenino, utiliza graciosamente don Luis E. Valcárcel, cuando se refiere a la compa- ñera de su vida. Creo que el aporte fundamental de este ensayo es que abre las compuertas de un conocimiento soterrado, poco conocido, y visto con tono desdeñoso y peyorativo por la cultura oficial. No pretende suscribir tesis acabadas, ni juicios determinantes, solo concurrir al esfuerzo de los investigadores sociales por descorrer el velo del 9 Pachakuteq Federico García y Pilar Roca misterio que ha cubierto, por siglos, la manera de pensar, sentir y comprender los grandes temas del hombre y la naturaleza que han elaborado los andinos a lo largo de su dilatada historia. Ayudó en la investigación el hecho de que Fico es un hombre comprometido de manera raigal con su pueblo, habla el quechua y ha logrado derribar las barreras naturales de reserva y desconfianza que los ancianos indios “de grato y edificante recuerdo” sienten por la cultura oficial. Estoy segura de que el amable lector, luego de terminada su lectura, tendrá una actitud diferente para evaluar la cultura andina y, tal vez, sienta más sólido el vínculo que lo liga con nuestro pasado. El primer gran tema que aborda el ensayo es el relativo a la cosmovisión. ¿De qué cosmovisión se trata si es que hubo alguna? ¿Será posible concebir —hecho negado por la cultura dominante— que aún existe un pensamiento andino que trata de explicar los grandes temas del hombre y la naturaleza, es decir, capaz de siste- matizar una peculiar manera de concebir el ser y la nada? Es obvio que nuestra investigación responde afirmativamente estas interro- gantes: el milenario proceso que se forjó en los Andes produjo una cosmovisión propia, una ética, una visión del mundo autónoma y ajena por completo a otras maneras de pensar y obrar. Aún más, tuvo un modo singular y diferenciado de concebir el Estado y forjó instituciones, ciencia, técnica y arte sin conexión alguna con la llamada cultura occidental. Una de las propuestas más significativas del presente trabajo es el descubrimiento de un mundo extraviado en la cosmovisión andina. Según la historia oficial, los incas creían en la existencia de tres universos a los que llamaron Hanan Pacha (mundo de arriba), Kay Pacha (mundo de abajo) y Ukhu Pacha (mundo de adentro). Fico sabía, por su proximidad con el pensamiento del doctor Rafael Aguilar, preclaro amauta ya fallecido y a quien considera su maestro, que los españoles habían hecho desaparecer un cuarto mundo: el Hawa Pacha (mundo de afuera), en su afán de homo- logar esta concepción cosmológica, con la trilogía del cristianismo. Si en Europa el pensamiento abstracto estaba estructurado sobre un soporte tripartito (Dios, Hijo, Espíritu Santo), no era concebible 10 PRÓLOGO que los indios tuvieran otra visión de lo eterno. Fue borrado por tanto este cuarto universo que, en el idiolecto andino, responde a una cosmogénesis propia. Con el tiempo tuvimos la oportunidad de comprobar la existencia de este mundo (aquel que es pero no se ve) con ocasión de una película que realizamos en las alturas de Huancavelica, sobre los Danzantes de Tijeras, oficiantes modernos del Taki Onqoy. Otro aporte fundamental del presente ensayo es la comproba- ción del estrecho vínculo que existe entre la forma de interpretar el cosmos y el principio de la dualidad. En el mundo andino todo ocurre debido a la oposición constante de dos principios funda- mentales: el Hanan (arriba) y el Urin (abajo). Esta división, compro- bada por nosotros en numerosas comunidades y pueblos donde todavía persiste, ha sido estudiada, con el rigor que la caracteriza, por la doctora María Rostorowsky. Los incas gobernantes eran dos: el Hanan inca y el Urin inca; igualmente los Sinchis o jefes militares, y las demás autoridades del Tawantinsuyu. La idea de un monarca absoluto es un concepto importado de Europa, que nubló el criterio de cronistas y encomenderos, incapaces de concebir un mundo hecho a semejanza de las leyes de la dialéctica que rigen el orden natural. El ensayo es muy rico en aportaciones y descubrimientos de esta índole. Anotamos el correspondiente al Sol y su denominación real. Sol en quechua es Ti, y no Inti como se dice comúnmente. La primera posición del astro cuando emerge del horizonte es An-ti (nombre que ha devenido en Andes por la influencia fonética del castellano) y da origen a la región del Antisuyo. In-ti señala única- mente la posición dominante del Sol en el cenit. Qon-ti expresa el espacio geográfico por donde el Sol se oculta, y da nombre a la región del Qontisuyo. La cuarta posición del astro, llamada Wa-Ti en quechua, designa el tiempo en que el Sol desaparece, viaja a lo desconocido. La relación entre las cuatro posiciones del Sol y las cuatro regiones en que se dividió el Tawantinsuyu guardan, pues, estrecha correspondencia. Cabe, sin embargo, una digresión: ¿los antiguos peruanos conocían la trayectoria física del Sol, incluso 11 Pachakuteq Federico García y Pilar Roca cuando desaparece por las noches, o todo fue producto del azar y de una visión mística de la naturaleza? El ensayo apunta por la existencia de una ciencia astronómica avanzada y un conocimiento profundo de las leyes físicas que alcanzaron los antiguos peruanos. En lo referente al origen de la Tierra y la vida, el libro aporta información muy sugerente, basada en mitos y leyendas reco- gidas de la tradición oral y proporcionadas por ancianos indios, que tuvimos la ocasión de frecuentar durante nuestro trabajo. El correspondiente a la Pacha es uno de los menos conocidos y más interesantes. Resulta que la Tierra no siempre estuvo viva. En el comienzo de los tiempos era un trozo de roca extraviada en el espacio; luego despertó pero aún era estéril como una hembra sin hijos. A su debido tiempo, sintió deseos de procrear, sus entrañas hervían y la consumía el fuego de la ansiedad. Entonces Ti Ti, el doble Sol que habitaba en el Hanan Pacha (cielo visible) se fijó en ella y le envió el kamaqen, es decir, su propia simiente, a través de Aqo Chinchay, cometa que penetró su raíz y la fecundó. La idea del kamaqen, tratada por Duviols y otros investigadores, cobra una importancia fundamental en el ensayo. Se trata de una forma peculiar de la energía conocida que es la energía de la vida. En el Kay Pacha (nuestro mundo), esta fuerza venida del cosmos a través de un cometa, dio origen a las especies en la profundidad del Hatun Qocha u océano. Según la tradición, recogida por noso- tros en las comunidades andinas de Kancha Kancha y Ch’uro, este momento inicial se denomina Pacha Wiraqocha (wira: grasa; qocha: mar) y designa el tiempo remoto en que la vida emergió del mar y dio origen a las infinitas formas que adopta sobre la Tierra. Como prueba de esta partenogénesis, señalaron nuestros informantes, existen grandes conchas marinas (spondylus) en las entrañas de los Andes, que utilizan para fabricar sus pututos (cornamusas). Especial atención merece el capítulo referido a las distintas humanidades que poblaron el planeta.
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  • Peru – Machu Picchu
    Peru – Machu Picchu Trip Summary From the rapids of the Urubamba to the mystical mountains of Machu Picchu, the Land of the Inca begs to be explored. Visit the historic center of Lima, a UNESCO World Heritage site, and its various colonial style buildings. Walk around Incan ruins thousands of years old as you try to solve the mysteries of this lost civilization’s expert craftsmanship. Visit and bargain with the locals at the colorful street markets as you practice your Español. View the expansive Machu Picchu site from perhaps the most famous entrance, the “Sun Gate.” Learn how salt is made as you gaze at the beautiful evaporating salt pools in Maras. Discover your inner adventurer as you mountain bike on trails to ancient Incan sites. Sip on a Pisco Sour as you reminisce over your adventures of the day with your new traveling friends. Itinerary Day 1: Lima Arrive in Lima, the “City of Kings,” and the cultural hub of Peru • You’ll be met at the airport and transferred (one hour) to Hotel B • Dinner on your own • Overnight Hotel B (No meals) Day 2: Lima Morning tour of the historic center of Lima, declared a UNESCO World Heritage Site in 1988 • Visit the Paseo de la República, San Martín Square, the Main Square, Government Palace, Basilica Cathedral, the Archbishop's Palace, City Hall Palace and stroll streets lined with colonial mansions and Moorish-style balconies • After lunch at Mangos de Larcomar, check out a collection of pre- Colombian artifacts on a visit to the Larco Herrera Museum • Dinner perched over the Pacific at la Rosa
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