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Universidade Federal De Rio Grande Do Sul Faculdade De Ciências Econômicas Programa De Pós-Graduação Em Desenvolvimento Rural

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Universidade Federal De Rio Grande Do Sul Faculdade De Ciências Econômicas Programa De Pós-Graduação Em Desenvolvimento Rural UNIVERSIDADE FEDERAL DE RIO GRANDE DO SUL FACULDADE DE CIÊNCIAS ECONÔMICAS PROGRAMA DE PÓS-GRADUAÇÃO EM DESENVOLVIMENTO RURAL SAUL OLARTE CALSINA O AGRO ANDINO, UM OUTRO DESENVOLVIMENTO E A SUSTENTABILIDADE Porto Alegre 2017 SAUL OLARTE CALSINA O AGRO ANDINO, UM OUTRO DESENVOLVIMENTO E A SUSTENTABILIDADE Tese submetida ao Programa de Pós- Graduação em Desenvolvimento Rural da Faculdade de Ciências Econômicas da UFRGS, como requisito parcial para obtenção do título de Doutor em Desenvolvimento Rural. Orientador: Prof. Dr. Glauco Schultz Co – orientadora: Prof. Dra. Rumi Kubo Porto Alegre 2017 SAUL OLARTE CALSINA O AGRO ANDINO, UM OUTRO DESENVOLVIMENTO E A SUSTENTABILIDADE Tese submetida ao Programa de Pós- Graduação em Desenvolvimento Rural da Faculdade de Ciências Econômicas da UFRGS, como requisito parcial para obtenção do título de Doutor em Desenvolvimento Rural. Aprovada em Porto Alegre, 08 de dezembro de 2017. BANCA EXAMINADORA: Prof. Dr. Glauco Schultz – Orientador UFRGS Prof ª. Drª. Rumi Kubo – Co-Orientadora UFRGS Prof. Dr. Mario Edgar Tapia Nuñez UGLOBAL Prof. Dr. Pablo Tibor Quintero Mansilla UNILA Prof. Dr. José Carlos Gomes dos Anjos UFRGS Ao Mundo Andino que me orientou e inspirou para transmitir parte de sua realidade. A meus pais, Emilia e Uberto, inspiradores e motivadores constantes. A Sandra, meu Yanantin. A minha irmã e sobrinho Juan Matias, parceiros e impulsadores deste objetivo e trajeto. AGRADECIMENTOS À Pachamama e Pachatata, que durante longo tempo estiveram presentes em cada pensamento, convivencia e experiências. A meu orientador Glauco Schultz, que teve a paciência necessária para compreender meus pensamentos, entendendo e atuando sabiamente em cada conversa que tínhamos, deixando um precedente pessoal que sempre levarei em consideração. A minha co-orientadora, Rumi Kubo, ela foi o oposto-complementar ao orientador, suas indicações, aportes, motivações e disposição, permitiram-me ampliar e organizar melhor minhas ideias. Ao PGDR e seus professores que abriram um espaço para desafiar minhas próprias ideias, abrindo um espaço importante no trajeto do Doutorado. Ao personal administrativo que teve disponibilidade para diversos tramites administrativos. À CAPES pela bolsa de estudo que me permitiu facilitar este trajeto A meus pais Emilia e Uberto, que me acompanharam em diversas etapas da Tese, disponibilizando seu tempo para fazer longas viagens, participar das convivências e conversações que orientaram o processo da idea da pesquisa e posterior execução e finalização, foram fundamentais em esclarecer ideais e posicionamentos que logo estariam colocados na Tese, suas experiências e orientações foram determinantes. A Sandra, meu Yanantin, sua paciência desde o inicio do Doutorado até o final refletido no seu acompanhamento e entendimento, foram vitais para continuar com mais vontade até o final, que representa o inicio de outra etapa, ela é meu Yanantin. Ao Mundo Andino, presente, vivo, continuação do Tahuantinsuyo, que inspira a seguir adiante, pois sua existência esta mais presente cada dia. Aos integrantes da Banca, que tiveram opiniões e disponibilidade de dialogo, além de aportes importantes. Aos Andinos, que colaboraram com alguma conversação ou dialogo num bar, pela internet, ou nas viagens. Aos espaços em gerais, que no constante dialogo mediante a convivencia colaboraram neste trajeto. A todos que direta ou indiretamente tomaram conhecimento de pesquisa e que aportaram nela. Canto coral a Túpac Amaru, que es la libertad “Yo ya no tengo paciencia para aguantar todo esto” Micaela Bastidas “Lo harán volar con dinamita. En masa, lo cargarán, lo arrastrarán. A golpes le llenarán de pólvora la boca Lo volarán: ¡y no podrán matarlo! Lo pondrán de cabeza. Arrancarán sus deseos, sus dientes y sus gritos, Lo patearán a toda furia. Luego lo sangrarán ¡y no podrán matarlo! Coronarán con sangre su cabeza; sus pómulos, con golpes. Y con clavos sus costillas. Le harán morder el polvo Lo golpearán: ¡y no podrán matarlo! Le sacarán los sueños y los ojos Querrán descuartizarlo grito a grito. Lo escupirán. Y a golpes de matanza lo clavarán: ¡y no podrán matarlo! Lo podrán en el centro de la plaza, boca arriba, mirando al infinito. Le amarrarán los miembros. A la mala tirarán: ¡y no podrán matarlo! Querrán volarlo y no podrán volarlo. Querrán romperlo y no podrán romperlo. Querrán matarlo y no podrán matarlo. Querrán descuartizarlo, triturarlo, mancharlo, pisotearlo, desalmarlo. Querrán volarlo y no podrán volarlo. Querrán romperlo y no podrán romperlo. Querrán matarlo y no podrán matarlo. Al tercer día de los sufrimientos, cuando se crea todo consumado, gritando ¡libertad! sobre la tierra, ha de volver. Y no podrán matarlo.” (ROMUALDO, 1958) RESUMO A realidade andina, e particularmente a realidade agraria andina, desde a migração ilegal e intrusa do k´arusuyu (europeu), se tem manifestado distante às ações, políticas ou visões de desenvolvimento pensadas fora de seu espaço, aspecto que derivou na busca do próprio desenvolvimento: Sumak Kawsay, esse próprio, contextualizado no Etnodesenvolvimento. O estudo argumentou respostas a esse real diferente, aprofundado desde outro olhar, o pensar próprio, desde Guaman Poma de Ayala (1615) e Santa Cruz Pachacuti (1613), ambos, plasmam nas sus imagens a relação entre seres de distintos espaços, uma relação Ser-Ser, o não ser não, elemento que pervive desde uma complexidade no real atual. Nesse contexto, para entender a realidade agraria andina, se considerou dois espaços de realidades não isoladas das dinâmicas totais: os distritos de Orurillo e Sicuani, no Qollasuyo; utilizando como método o Teqsimuyuq Kawsaynin – Hinantin Suyupi (TK-HS): convivência com tudo, em todo lugar. Os resultados mostram que, as realidades andinas perviven com outra própria visão do eruivalente ao “desenvolvimento”, refletida nas tecnologias, saberes, ciencias, pensares, infraestruturas, etc., que vem desde antes e até o Tahuantinsuyo, transitando logo a o Andino, caminhando dentro do bom governo como em tempos do Inca, ao não governo do k´arusuyu, seguido logo pelo musoqk´ara, até a atualidade. Nesse entender, a realidade agraria andina reflete continuação do Tahuantinsuyo, desde seus próprios pensares, o próprio termo andino é referente. O próprio desenvolvimento desde um pensar andino, é a relacao de convivencia com o agro, parte da co-existência, relacao total não encaixada no ritual ou cerimonial só. O agro não é atividade, recursos, etapa a superar, nem é inferior, é um igual com que se convive, assim se chega à convivencia equilibrada, Sumak Kawsay, o desejo do desenvolvimento sustentável: emergencia do “desenvolvimento” ocidental. Nesse entender o agro andino representa o desejo u objetivo da agricultura sustentavel, sendo que, esta ultima requer reconstruir suas bases epistemológicas se quer converter-se em realidade. Palavras-chave: Agro andino. Desenvolvimento. Etnodesenvolvimento. K´arusuyu. Musoqk´ara. Tawantinsuyo. Sustentabilidade. Sumak Kawsay. ABSTRACT The Andean reality, and particularly the Andean agrarian reality, since the illegal and intrusive migration of the k'arusuyu (European), has manifested itself far from the actions, policies or visions of development thought outside of its space, an aspect that led to the search of the own development: Sumak Kawsay, this very one, contextualized in Ethnodevelopment. Guaman Poma de Ayala (1615) and Santa Cruz Pachacuti (1613), both of them, portray in their images the relation between beings of different spaces, a relation Being-Being, not being not exist, element that survives from a complexity in the current real. In this context, to understand the Andean agrarian reality, two spaces of realities not isolated from the total dynamics were considered: the districts of Orurillo and Sicuani, in Qollasuyo; using as method the Teqsimuyuq Kawsaynin - Hinantin Suyupi (TK-HS): coexistence with everything, everywhere. The results, show that the Andean realities survive with another vision of the erudent to the "development", reflected in the technologies, knowledge, sciences, thought, infrastructures, etc., that comes from before and until Tahuantinsuyo. Transiting soon to the Andean, walking within the good government as in times of the Inca; to the non-government of k'arusuyu, followed later by the musoqk'ara, until the present time. In this understanding, the Andean agrarian reality reflects the continuation of the Tahuantinsuyo, from its own thoughts; the Andean term itself is referent. The development itself from an Andean thinking, is the relation of coexistence with the agro, part of the co-existence, total relation not fit in the ritual or only ceremonial. Agro is not activity, resources, stage to be overcome, nor is it inferior, it is an equal with which it coexists, thus comes to a balanced coexistence, Sumak Kawsay, the desire for sustainable development: emergence of Western "development". In this understanding, the Andean agriculture represents the goal of sustainable agriculture, and the latter requires reconstructing its epistemological basis if it is to become a reality. Keywords: Agro Andean. Development. Ethnodevelopment. K'arusuyu. Musoqk´ara. Tawantinsuyo. Sustainability. Sumak Kawsay. LISTA DE FIGURAS Figura 1 - Proposta de 11 zonas agroecologicas para o Perú....................................................47 Figura 2 e 3. Origem da vida segundo Guaman Poma de Ayala..............................................79 Figura 4. Relações com outros seres.........................................................................................82
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