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Intercultural Philosophy /Andean Philosophy Intercultural Theology, Andean Theology Josef Estermann Intercultural Philosophy /Andean Philosophy Intercultural Theology, Andean Theology An Anthology Digital Edition Barcelona 2021 Digital edition: © 2021 Josef Estermann / EIFI 2 Content Remark of the author ............................................................................................................. 4 1. «Anatopism» as cultural alienation: Dominant and dominated cultures in the Andean region of Latin America ................................................................................................. 5 2. Interfaith Dialogue and the Option for the Poor: Some methodological remarks ........ 25 3. Theology of Hope or Hope for Theology? ................................................................... 29 4. Apu Taytayku: Theological Implications of Andean Thought ...................................... 41 5. Like a Rainbow or a Bunch of Flowers: Contextual theologies in a globalized world 57 6. Jesus Christ as Chakana: Outline of an Andean Christology of Liberation ................ 77 7. Andean philosophy as a questioning alterity: An intercultural criticism of Western andro- and ethnocentrism ............................................................................................. 85 8. Religion does not redeem: Theological reflections about the role of «Religion» today .................................................................................................................................... 103 9. Proclaiming and struggling for life in plenitude: Buen Vivir (Good Living) as a new paradigm for «mission»? ............................................................................................ 111 10. Walking backwards to the future, facing the past: The conception of time in Andean Philosophy .................................................................................................................. 123 11. Poverty, Migration and Eurocentrism: Challenges for a genuine European Liberation Theology in the 21st century ...................................................................................... 139 12. Polylogue with poor and marginalized people: Hermeneutical shifts in Intercultural Liberation Theologies ................................................................................................. 147 14. Indigenous theologies in Abya Yala: Its repercussions on progressive policies in Latin America ...................................................................................................................... 171 References of sources of the contributions of this anthology ............................................ 189 About the author ................................................................................................................ 191 3 Remark of the author The contributions in this anthology were published in various media in the years 2000 to 2020. Certain references to events, names, and contexts (biographical, political, cultural) may no longer be accurate today, but only at the time of the original publication. References to the original publications can be found at the end of the anthology under «References to sources». The contributions in this anthology have been proofread and corrected as a whole, so there may be still typing, layout or other errors. March 2021 Josef Estermann 4 1. «Anatopism» as cultural alienation: Dominant and dominated cultures in the Andean region of Latin America 1. Introduction: From the Chino to the Cholo The recent presidential elections in Peru – following the debacle of former president Alberto Fujimori – gave us a lesson in evaluating cultures and the symbolism transmitting their values and anti-values. Until 1990 the Peruvian political class had consisted almost exclusively of persons with white faces and European characteristics, except for a few mestizos who were able to enter the political scene. Economically speaking, the political elite represented to a very large extent the upper and the upper middle classes, despite the «socialist» or «social-democratic» political program of the leading party. But in reality, the population represented –in both ethnic and economic terms –amounted to less than ten percent of the population as a whole. After the politics of bankruptcy of President Alan García in the final years of the decade of the eighties, the Peruvian population withdrew more and more from the «political clique» and from the traditional political parties. Notwithstanding that, the masses had not been looking for a mestizo (misti)1 or even an indigenous representative, but elected a representative of the Nippon minority (of Japanese origin) by a huge majority: the Chino, Alberto Fujimori.2 This act (together with constantly high support for him, even when the signs of corruption were already quite manifest) revealed one thing very clearly: Despite the fact that the Europeanised (or Westernised) way had been blocked by the disaster of Alan García, the people did not place their trust in an indigenous (or even mestizo) representative, but rather in a person who represents by his physiognomy and professional career (Fujimori was an agronomic engineer) the Asiatic worker, the «tigers» of the Far East that are supposed to have crossed the threshold to Western modernity. This subtle but at the same time very overt racism (1. white – 2. yellow – 3. brown) returned also in the campaigns for the presidential elections in 2001. The very promising «Asiatic way» has been made impassable by the incredible manoeuvres of Fujimori and his personal advisor Vladimiro Montesinos to such an extent that the former admiration of the Japanese people has turned into deception and even enmity. It is part of the irony of history that Alan García, who had been wanted by Interpol until the beginning of 2001 because of bad administration of funds and corruption, rose like a Phoenix from the ashes and presented himself as the man who would save the country from the long arms of the Fujimontesinista mafia. 1 This is the Quechua name for the Spanish «mestizo». The mistis generally have some occupation in commerce and business; many are also employees at public and private companies. Normally, they are bilingual, but the transmission of the native languages Quechua or Aymara to the future generations is going to be lost. It is the class which aspires to become criollos as fast as possible. 2 Because of his Japanese origin and East-Asian physiognomy, Fujimori is known among his citizens as the «Chinaman» (el chino). 5 In the end, the cholo Alejandro Toledo3, descendent of an indigenous family and with very clear Andean physiognomy, won the elections in the second round only 3 percent ahead of García. What has happened? Has the cultural and ethnic «value» of the indigenous world suddenly experienced a paradigmatic revolution? Can we speak of the result of a process of conscientisation among the indigenous and mestizo majority? Without getting into further details, we must consider the following points. First, the result of the elections does not demonstrate popular sympathy for the cholo Toledo, as much as antipathy for the «bourgeois» García. It was a negative election. Next, we should not under-estimate the fact that Toledo has had - in economic and cultural terms - quite an «orthodox» career: he graduated in economics in the United States and was a student at prestigious Harvard University. He is married to a Belgian anthropologist. I think that he has not been elected because he is a cholo and a representative of the indigenous population, but because of his capacity to link himself and – as a future president – the whole country to the globalising economic and cultural «centre» of the United States. Concerning the symbolism of his presentation it must be said that he tries to «dance at two weddings at the same time» (to use a Peruvian expression). On the one hand, he makes the foreign investors and the national criollo elite believe in his capabilities as an economist; and on the other, he nourishes among the indigenous and mestizo population the hope that he will identify himself in political practice with the common people. What do I want to explain with this very contextual, passing anecdote? What does it have to do with the issue of «the asymmetry and interaction of cultures in the context of globalisation»? And finally, what has it to do with philosophy? I am convinced that this event has to do with all these things. Through it, the cultural problematic of neoliberal globalisation in relation to indigenous cultures like the Andean one can be expressed in nuce in a very clear and meaningful way. 2. Anatopism of academic philosophy For the purpose of my exposition I have chosen a pair of analytical concepts which have been elaborated by two Peruvian philosophers, in order to describe the situation of the cultures in general, and philosophy in particular, in the Latin American context. Víctor Andrés Belaúnde (1889-1966) coined in his Peruvian Meditations the notion of «anatopism» to stress the de-contextualised character of Latin American thought, which simply «transplants» Western philosophy onto American soil (topos) without taking into consideration the proper reality and the specific context of Latin America. Augusto Salazar Bondy (1925-1974) spoke about a deep «cultural alienation» of the Latin American elites, in the sense of an inauthenticity of their thinking. Hegel’s phrase about Latin America, especially about the philosophical thinking of the continent, is supposedly well known: «What is happening here
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