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La Vigencia De Cultura Aymara En El Escenario Actual Del Perú1 the Validity of Aymara Culture in the Present-Day Perú

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La Vigencia De Cultura Aymara En El Escenario Actual Del Perú1 the Validity of Aymara Culture in the Present-Day Perú La vigencia de cultura aymara en el escenario actual del Perú1 The validity of aymara culture in the present-day Perú Vicente Alanoca Arocutipa2 Universidad Nacional del Altiplano Resumen El Perú tiene una diversa y extendida riqueza lingüística y cultural, su proceso his- tórico está tapizada de tejidos mestizos y coloniales donde las grandes figuras, héroes y victorias son de la población criolla y aristocrática, mientras las voces de los subordinados son silenciadas; aún no hay espacios para difundir los ideales y los pensamientos contestatarios que reivindiquen la historia y la memoria de los pue- blos de la periferia. En este escenario del proceso histórico se puede apreciar a la cultura aymara fragmentada con la fundación de repúblicas en cuatro países: Argentina, Chile, Bolivia y Perú. En la actualidad en la región aymara del Perú exis- ten aproximadamente 300.000 individuos hablantes, entre monolingües y bilin- gües. En su mayoría están concentrados en los departamentos de Puno, Moquegua y Tacna. El censo de 1993 revelaba que en el distrito de Tupe, provincia de Yauyos, departamento de Lima existía al menos 600 hablantes del Jaqaru, la lengua her- mana del aymara. Es obvio que han variado por diversos factores, pero en estas ciu- dades de la costa, en algunos centros comerciales, la lengua aymara se convierte de 1 Recibido: junio 10 de 2014. Acepado: julio 15 de 2014. 2 Docente de la Escuela Profesional de Antropología UNA-Puno. Doctor en Derechos Humanos y Desarrollo por la Universidad Pablo de Olavide Sevilla-España. Email: [email protected] Antropología Andina Muhunchik – Jathasa. V. 1, Nº 1, enero-julio 2014 47 Vicente Alanoca Arocutipa uso cotidiano. A pesar de los avatares de la globalización, la cultura aymara está aún vigente en el contexto peruano. Palabras clave: Diversidad, cultura aymara, Perú Abstract Peru is characterized by widespread linguistic and cultural diversity; its historical process is a colonial mestizo tapestry where the great figures, heroes and victories are part of the criolla aristocracy, while the voices of those below, are silenced with no spaces to disseminate the contesting ideals and thoughts of protesters to vindi- cate the history and memory of the peoples on the periphery. At this stage of the historical process, Aymara culture can be seen as a fragmented segment of the foundations of the republics in four countries, namely Argentina, Chile, Bolivia and Peru. Currently in the Aymara region of Peru there are approximately 300,000 individuals who speak Aymara, including both monolingual and bilinguals. Most of them are concentrated in the departments of Puno, Moquegua and Tacna. The census also reveals that in the district of Tupe, Yauyos province, Lima department there are fewer than 600 speakers of Jaqaru, a sister language to Aymara. Obvi- ously several factors have produced variations in linguistic expression, but in these coastal cities in some commercial centers, Aymara is a language in everyday use. Despite the vicissitudes of globalization, Aymara culture is still alive in the Peru- vian context. Key words: Diversity, Aymara culture, Perú. Introducción El Perú como otros países de la región, tiene una diversa y extendida riqueza lingüística y cultural, la diversidad cultural actual es resultado de una larga y com- pleja historia iniciada desde hace miles de años, cuando comenzó el poblamiento de nuestro territorio (Degregori, 2004: 8), en la profundización sobre los saberes y las prácticas tradicionales, sobre todo su proceso histórico, está tapizada de tejidos mestizos coloniales donde las grandes figuras, héroes y victorias son de la clase aris- tocrática, mientras las otras voces son encubiertas. Los pueblos originarios, quienes son parte de colectividades relegadas y de grandes movimientos de población emigrante en las ciudades, son personas inte- gradas al mercado global en situación de dependencia económica y subdesarrollo social, preservan sus costumbres, hábitos, racionalidad y visión del mundo. Pese a 48 Antropología Andina Muhunchik – Jathasa. V. 1, Nº 1, enero-julio 2014 La vigencia de cultura aymara en el escenario actual del Perú la fuerza de la interacción cultural dinámica, existen múltiples formas para afirmar las identidades tradicionales mostrando no una resistencia inabordable, sino actitu- des abiertas, tolerantes y anuentes que admiten, asimilan y reforman las diferencias, las formas de concepción y actitud de los aymaras, quechuas y amazónicos en las diversas ciudades “cosmopolitas”, es decir en la vida del país son eminentemente, interculturales, los emigrantes en las ciudades peruanas y bolivianas, gente indígena andina o de raíces tradicionales, se han integrado al mercado en duras condiciones; trabajan en labores físicas extenuantes y en ocupaciones de la economía informal con la aspiración (Santos: 2007.), que las próximas generaciones sean parte de un futuro promisorio. Pese a todo, su nueva realidad es, en muchos sentidos, más tole- rable que la paupérrima situación en la que vivían. El presente artículo aborda algunos aspectos puntuales sobre la vigencia de la cultura aymara en el caso peruano, a pesar de la globalización arrasadora. En este proceso se puede apreciar algunos cambios e iniciativas importantes desde las diversas instancias de las organizaciones locales y comunales, del mismo modo en las diferentes ciudades donde los aymaras vienen recreando sus prácticas cultura- les; es decir, es posible a pesar de la adversidad desde los pueblos originarios enla- zar alternativas desde la vivencia cotidiana de los pueblos. 1. Los aymaras en el proceso histórico Durante más de 519 años, desde la invasión europea hasta nuestros días, ha existido una tensión histórica entre las ideas fundamentales sobre la vida, el hom- bre, el mundo y la naturaleza de la visión occidental frente a la cosmovisión y filo- sofía de los pueblos originarios latinoamericanos que, generalmente, se caracteri- zan por una relación de respeto y búsqueda de equilibrio con la vida, el ser huma- no, el mundo, la naturaleza y el cosmos, en donde el ser humano se considera parte de la naturaleza y la tierra como el espacio sagrado con vida que merece respeto, veneración y cuidado. Después de la llegada de los conquistadores españoles en 1532, diversas tradiciones de raigambre europeo occidental, andina, africana, moriscas, entre otras, chocaron y se entremezclaron en nuestro territorio en el con- texto de la imposición colonial, generando un universo extremadamente complejo, diverso y conflictivo, por tanto, los aymaras han transitado por el proceso histórico, vigente en esta parte de América Latina. Un punto de partida para el análisis de la realidad peruana es su carácter mul- ticultural. En el Perú coexisten 50 culturas o lenguas: 2 en los andes, 42 en la Ama- zonía, 5 que corresponden a las colonias china, japonesa, italiana, judía y árabe y, finalmente la cultura occidental criolla. Si cruzamos la información de lenguas con Antropología Andina Muhunchik – Jathasa. V. 1, Nº 1, enero-julio 2014 49 Vicente Alanoca Arocutipa la población, según Montoya (2010), para el año 2,000, de los 25 millones de peruanas y peruanos: 19'614,000 (78.4 %) habla el idioma castellano; 4'500,000 (18 %), quechua; 500,000 (2%), aymara; 350,000 (1.2%), otro idioma nativo; y; 86,000 (0.3%) habla chino, japonés, italiano, hebreo o árabe. El Viceministerio de Interculturalidad hoy tiene registrado en la Base de Datos cincuenta y dos (52) pueblos indígenas pertenecientes a 17 familias lingüísti- cas, esto para el caso de la consulta previa. Tal vez ésta sea la gota de esperanza en la visibilización de los pueblos del Perú profundo; sin embargo, el camino a recorrer es largo en este proceso de reivindicación de los derechos, pues no sólo es asunto lingüístico, sino también es social, económico, cultural y político. Para Albó (1988), el mundo aymara, parte del mundo andino, es uno de los pueblos testimonio que mejor ha conservado su vitalidad. Pese a los procesos de desestructuración y desculturización, aún es vigente. Los aymaras según Isaac Bigio (2004), es una nación que posee su propia cultura y lengua, que dominan el altiplano que bordea al lago Titicaca y son la mayoría de la población en el sur del poblado departamento peruano de Puno y en el occidente del más populoso e importante departamento boliviano (La Paz). Entendemos a los aymaras, al con- junto de población que tiene como lengua materna el aymara y también a las perso- nas y grupos que claman para sí su identificación como aymaras. No existe un sub- grupo étnico exclusivo del aymara y recíprocamente la lengua aymara no puede ser considerada una exclusividad de ningún subgrupo étnico en la lógica de la intercul- turalidad. Existen diversas posturas teóricas sobre el origen geográfico de la lengua aymara: a) en el altiplano del Titicaca (teoría localista del aymara altiplánico); b) en los andes centrales del actual Perú; y, c) en el norte del actual Chile. La versión loca- lista es conexa con el estado Tiwanaku sosteniendo que el aymara convivía con las lenguas Pukina y Uru/Chipaya, siendo el Pukina la lengua de mayor prestigio hablada por la clase gobernante. El principal exponente de esta teoría es el arqueó- logo norteamericano Alan Kolata. Más allá de las hipótesis planteadas sobre el ori- gen de los aymaras, la discusión con Cieza de León, quien fue el primero en docu- mentar sus observaciones de esta región en el siglo XVI, recoge versiones de los aymaristas pobladores de la época, señalando que Tiwanaku (Rostworowski, 2002), fue un modelo y un lugar sacro dentro del Estado Inca, que actualmente se encuentra en el lado boliviano. En el siglo XVII Bernabé Cobo observa, que el nombre aymara de Tiwa- naku es Taypi Qala (La piedra central) (Ponce, 1999: 57). Miles de piedras de Tiwa- naku fueron usadas para construir edificios y templos de las localidades próximas. 50 Antropología Andina Muhunchik – Jathasa. V. 1, Nº 1, enero-julio 2014 La vigencia de cultura aymara en el escenario actual del Perú En esas circunstancias llega a Bolivia Arthur Posnansky a quien se debe mucho de la fama de Tiwanaku.
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