Relations to the Past. Space, Time and Knowledge of the Past in Colonial Peru (original) (raw)
Related papers
(Book chapter) "Winking at his Readers from the Gaps: Guamán Poma de Ayala's Silent Texts”
Pluriversal Literacies: Tools for Perseverance and Livable Futures., 2023
In this essay, I address the perception of confusion, entanglement, incomprehension, opacity, and enigmatic nature of Guamán Poma’s book that made scholars like Peruvian Historian Porras Barrenechea uncomfortable enough to push it to the margins of historical studies due to its perceived lack of value and merit. To this end, I briefly discuss examples of 'Nueva corónica'’s apparent gaps and mistakes and contend that, rather than looking at them as errors, these occurrences provide glimpses into the interstices of Andean enunciation under the Spanish colonial regime. They constitute marks or hints by the Indian author, who still winks at his readers with clues of alternate ways of thinking while recording past and present history. Guamán Poma took hold of all possible tools and devices at his reach to achieve these hidden—but “visible” to all who were/are willing to see—messages. As a Ladino Indian, he combined his Quechua knowledge with elements from other cultural horizons that he learned, experienced, experimented with, appropriated, resisted in one way or another, and transformed in his writings. After commenting on 'Nueva corónica'’s textual gaps, I return to Porras’s critical discourse about Indigenous writings and deconstruct it in terms of tenets of colonial thought.
A Guide for Andean Studies, a Foundational Work.
Chasqui. Cultural Bulletin of the Ministry of Foreign Affairs., 2016
It is a revised version, in English, of the text "Presentación. Una obra fundacional para los Estudios Andinos”, published originally as a presentation of the three volumes of the Fuentes documentales para los Estudios Andinos, 1530-1900, ed. by Joanne Pillsbury, PUCP Press, Lima, 2016 (Vol. I, pp. 13-21).
2003
This book review article discusses the the work of early Spanish colonial writers Felipe Guaman Poma de Ayala, Martin de Murua, Blas Valera, and Don Juan de Mendoza y Luna. It mentions the Residencia of Juan Manuel de Anaya, Corregidor of Lucanas, Soras and Andamarcas, as background to Guaman Poma's writings. It evaluates documents in the possession of Clara Miccinelli that question Guaman Poma's authorship of his major work, the Nueva Chronica y Buen Gobierno. It also reviews scholarship on those documents as well as a biography of Blas Valera by Sabine Hyland.
Situating the Andean Colonial Experience - Introduction
Situating the Andean Colonial Experience. Ayllu Tales of History and Hagiography in the Time of the Spanish, 2021
Re-situating Andean colonial history from the perspective of the local historians of ayllu Qaqachaka, in highland Bolivia, this book draws on regional oral history combined with local and public written archives. Rejecting the binary models in vogue in colonial and postcolonial studies (indigenous/non-indigenous, Andean/Western, conquered/conquering), it explores the complex intercalation of legal pluralism and local history in the negotiations around Spanish demands, resulting in the so-called “Andean pact.” The Qaqachaka’s point of reference was the preceding Inka occupation, so in fulfilling Spanish demands they sought cultural continuity with this recent past. Spanish colonial administration, with its roots in Roman-Germanic and Islamic law, infiltrated many practices into the newly-conquered territories. Two major cycles of ayllu tales trace local responses to these colonial demands, in the practices for establishing settlements, and the feeding and dressing of the Catholic saints inside the new church, with their forebears in the Inka mummies.
Boletín de Arqueología PUCP, 14: Lenguas y sociedades en el antiguo Perú: hacia un enfoque interdisciplinario. , 2011
(RESUMEN EN CASTELLANO MÁS ABAJO) ABSTRACT (IN ENGLISH) This book emerges from the conference 'Lenguas y sociedades en el antiguo Perú: hacia un enfoque interdisciplinario', a gathering of linguists, archaeologists and anthropologists at the Pontificia Universidad Católica del Perú in August 2009. This chapter sets out first the raison d’être of our enterprise: why it seemed so important to foster a meeting of minds between these disciplines, to converge their disparate but complementary perspectives into a more coherent Andean prehistory. Next, it is asked how linguistics can inform us about prehistory at all, exploring some general methodological principles and how they might be applied specifically in the case of the Andes. The ‘traditional model’ for associating the linguistic and archaeological records in the Andes is then reviewed — but pointing also to various inherent infelicities, which duly call for a far reaching, interdisciplinary reconsideration of the Andean past. Here, therefore, we attempt to sum up the new state of the cross-disciplinary art in Andean prehistory, as collectively represented by the papers that emerged both from the Lima conference and from the symposium that preceded it, held at the McDonald Institute for Archaeological Research at the University of Cambridge in September 2008. Progress and new perspectives are explored first on key individual questions. Who, for instance, were the Incas, and whence and when did they come to Cuzco? How and when did Quechua, too, reach Cuzco, as well as its furthest flung outposts in north-west Argentina, Ecuador and northern Peru? Finally, the scope is broadened to overall scenarios for how the main Andean language families might correlate in time and space with the archaeological horizons that in principle might best account for their dispersals. Four basic hypotheses have emerged, whose respective strengths and weaknesses are assessed in turn: a traditional ‘Wari as Aymara’ model, revised and defended; alternative proposals of ‘Wari as both Aymara and Quechua’, a suggestion of ‘both Chavín and Wari as Quechua’; and the most radical new departure, ‘Wari as Quechua, Chavín as Aymara’." RESUMEN (EN CASTELLANO) Arqueología, lenguas y el pasado andino: principios, metodología y el nuevo estado de la cuestión El presente volumen resulta del simposio «Lenguas y sociedades en el antiguo Perú: hacia un enfoque interdisciplinario», una reunión de lingüistas, arqueólogos y antropólogos realizada en la Pontificia Universidad Católica del Perú en agosto de 2009. La presente contribución expone primero la razón de ser de nuestra iniciativa: el por qué nos parecía tan importante promover un encuentro entre estas disciplinas, con el objeto de hacer converger sus perspectivas dispares —pero, por lo tanto, complementarias— para avanzar hacia una prehistoria andina más coherente. Seguidamente, preguntamos cómo es que la lingüística está en condiciones de proveernos datos sobre la prehistoria. Primero examinamos algunos principios metodológicos generales a tal fin, antes de examinar cómo estos se dejan aplicar mejor en el caso específico de los Andes. A continuación, pasamos revista al «modelo tradicional» de las supuestas asociaciones entre los registros lingüísticos y arqueológicos en la región, señalando al paso varios desaciertos inherentes, los mismos que claman por una reconsideración profunda e interdisciplinaria del pasado andino. Por lo tanto, este artículo prosigue con el propósito de resumir el nuevo estado interdisciplinario de la cuestión de la prehistoria andina, tal como lo representan los artículos que resultaron tanto del encuentro de Lima como del simposio que le precedió, llevado a cabo en el McDonald Institute for Archaeological Research de la University of Cambridge en septiembre de 2008. Se analizan, en primer lugar, los avances y nuevas perspectivas sobre algunos temas específicos, entre ellos: ¿quiénes fueron los incas, de dónde procedían y cuándo llegaron al Cuzco?, ¿cómo y cuándo alcanzó el quechua el Cuzco, así como sus más alejados puestos de avanzada en el noroeste de Argentina, Ecuador y el norte del Perú? Por último, ampliamos nuestro alcance a escenarios generales que buscan correlacionar, en el tiempo y el espacio, las principales familias lingüísticas de los Andes con los horizontes arqueológicos que, en principio, mejor podrían explicar sus dispersiones. Han surgido cuatro hipótesis básicas, cuyos respectivos puntos fuertes y débiles pasamos a evaluar: el modelo tradicional, ahora revisado y defendido, de «Wari como aimara»; y propuestas alternativas de «Wari como aimara y quechua a la vez», «Chavín y Wari como quechua», y —más radical aún respecto al modelo tradicional— «Wari como quechua, Chavín como aimara».
Writing History to Reform the Empire: Religious Chroniclers in Seventeenth-Century Peru
2011
This dissertation analyzes the historical and political significance of the religious historical discourse produced in the viceroyalty of Peru between 1600 and 1682. The goal of this discourse was to respond to the fiscal pressure of the Spanish Crown on the religious Orders. Accused of being a burden to the Royal Treasury and slowing the development of colonial economy, religious scholars belonging to the four main religious Orders (Augustinians, Franciscans, Jesuits and Dominicans) based in the city of Los Reyes (Lima), created a historiographical discourse aimed at defending the missionary, historical and political achievements of their corporations. Seventeenth-century religious historiography blended the medieval religious chronicle, the Counter-reformation sermon, the Renaissance ars historica and the early modern political literature (the memorial or arbitrio), to create a unique creole version of history and colonial Catholic statecraft: the chronicle-memorial. While pushing for institutional claims of the colonial corporate Church, religious chroniclers, through the revision of colonial history, advanced the politic and economic agenda of the Peruvian benemérito elites. Thus, this work goes from the text to the social and political context that produced such historical discourse. It also tracks the efforts of the first class of Peruvian historians and political thinkers from Lima to Madrid and Rome in order to build their careers and connect with an imperial Republic of Letters. 3.3. Other Augustinian Frontiers: War, Rebel Indians and Dutch Pirates in the Works of Fray Baltasar de Campuzano (1646), Fray Bernardo de Torres (1657), Miguel de Aguirre (1647) and Fray Gaspar de Villarroel (1651) 3.3.1. The Missionary Monarchy of Fray Baltasar de Campuzano 3.3.2. Augustinian Hearts in the Frontier of Bernardo de Torres 3.3.3. Fighting Infidels and Heretics: Chile in the work of Fray Miguel de Aguirre 3.3.4. Creole Savant in the Colonial Fringe: The Voice of Fray Gaspar de Villarroel (1651) Chapter 4 4. Franciscan Family 4.1. Franciscan Beneméritos 4.2. From Hagiography to Family History: Fray Diego de Córdova and the Canonization of Francis Solano 4.2.1. Maturity works of the Franciscan Chronicler 4.3. The Creole Agenda of Fray Buenaventura de Salinas y Córdova 4.3.1. The Memorial de las Historias del Nuevo Mundo Pirú (1630) 4.3.2. The Prophecy of Ezekiel: Salinas's Memorial of 1639 4.3.3. Creole Takeover of the Franciscan Province: Salinas's Memorial of 1641 in Context 4.3.4. Fray Buenaventura's last years and last work. The 1646 Memorial iii Chapter 5 5. Jesuit Revisionism 5.1. Building Jesuit Reformism. Early Memoriales and the Indian Question 5.2. Giovanni Anello Oliva, an Italian Missionary in the Andes 5.2.1. Las Casas reinterpreted. Oliva's Critique of the Spanish Conquest 5.2.2. Jesuit Martyrdoms 5.2.3. The Final Years of a Jesuit Chronicler 5.3. Bernabé Cobo and a Landscape for Political Virtue 5. 3.1. The Glory of the Spanish República 5. 4. Jesuit Coda: The Chronicle of Jacinto Barrasa Chapter 6 6. Dominican Journey: From Las Casas to Saint Rose of Lima 6.1. The Memorial of Fray Miguel de Monsalve against the Corregimientos (1604) 6.2. Limenian Nepote: Fray Cipriano de Medina y Vega. 6.3. The Memorial of Fray Antonio González de Acuña and the Dominican Creole Agenda (1659) 6.4. Limenian Upstart: Fray Juan Meléndez 6.4.1. Dominican Hagiographies 6.4.2. Las Casas Disowned: Tesoros Verdaderos de las Indias (1681-1682) iv Conclusions: The Waning of the Age of Chronicles and Memoriales 472 Bibliography 485 v List of Illustrations 1. The Virgin of Copacabana saves the life of an Indian Miner. 131 2. Martyrdom of Fray Diego Ortiz in Vilcabamba in 1571. 161 3. Saint Augustine offering the Order's heart to Peru. 182 4. Francis Solano as Patron Saint of the City of Los Reyes. 217 5. Francis Solano converting Indians in Tucumán. 6. Censured folio in Giovanni Anello Oliva's manuscript (Lima, 1630). 324
Translating Wor(l)ds, 2019
Her research focuses on the (ethno)linguistic and ethnohistorical study of the Andean indigenous languages (mainly Quechua), analysing the translation of culture and the dynamics of religious change, above all in the framework of the encounter and clash of cultures in the early colonial era (see < http://www.dedenbachsalazar.stir.ac.uk/ > [accessed 04.02.2019]). 6. Conclusion References Abstract.-In 1608 the Jesuit missionary-linguist Diego González Holguín published a comprehensive Spanish-Quechua dictionary which covered all aspects of life and also included a wide range of words which refer to Christian and Andean beliefs. Although he situated himself in a by then established Christian Andean tradition of the translation of religious concepts, he also used innovative translation methods, reinterpreting Andean and Christian words in an unorthodox way. Through the analysis of his translation methods light can be shed on the process in which religions are constructed. For this I will examine the translations of the term ʻsacrament'. Whilst the word itself is transmitted into Quechua as a loanword, in more detailed explanations the author uses extensions of meanings and metaphorical expressions. Thus, for example, a certain aspect of the sacraments is translated in the context of healing/poisoning; another instance is the relation of the Holy Communion to the powerful royal Inca travel provision. González Holguínʼs translation approach shows how Christian religion could be integrated into the Andean worldview.