Revista de Pensamiento Crítico Aymara

Voces vivas en los 53 años de Facultad de Ciencias Sociales en la Universidad Nacional del Altiplano, Puno-Perú

2024-12-31T23:44:32-03:00

Part of the content of this text was pronounced in the 53rd anniversary of the Faculty of Social Sciences, it is not a complete text, but an excerpt, which we consider important, because of the complex situations that we have had to live, those of us who transit in the spaces of the academy, where hatred and racism still prevail, which permeate in the various spaces and contexts. Our interest is always incarnated from our origin and daily life.

Translated with DeepL.com (free version)

INTERCULTURAL INDIGENOUS UNIVERSITY LIFE STORIES: ACADEMIC PERFORMANCE, ITS STRENGTHS AND WEAKNESSES

2024-12-31T23:44:32-03:00

The present research explores the university life experiences of intercultural indigenous students in Veterinary Medicine and Animal Science. The objective is to know the important aspects regarding the choice of career and university; Two Aymara informants were selected, with whom a previously prepared interview was conducted. Likewise, since it is a research in the area of humanities, a qualitative research was chosen. From the results, on the one hand, some factors are observed that help, such as family influence and camaraderie, and others that hinder the teaching-learning process, for example, the lack of subjects in the curriculum. On the other hand, one of the most relevant results was the application of 60 % practice and 40 % theory, which, from the perspective of the students interviewed, favors the academic performance of the students. For this reason, the application of the aforementioned percentages by the institution showed favorable results in professional training, and is a distinctive characteristic compared to other conventional universities.

Ethnography of power relations in the Pentecostal House of Prayer of Peru in Ayacucho

2024-12-31T23:44:32-03:00

The present investigation is a brief entry on the power relations in the Pentecost House of Prayer of Peru in Mollepata-Ayacucho. Its objective was to show and unravel the power relations in the Peruvian Pentecostal prayer house of Mollepata-Ayacucho, and the forms of capital: cultural, social, symbolic and economic. The methodological proposal is qualitative, with an ethnographic approach, which allowed us to describe, understand and analyze the testimonies of the members of the house of prayer; The research instruments were participant observation and semi-structured interviews with members of the congregation. As a main result, it was evident that the power relations and hierarchies existing in the Pentecost House of Prayer of Peru in Mollepata-Ayacucho reveal how power becomes evident through a command structure, the internal rules that guide the operation of the church and the management of symbolic and cultural resources by the pastor, as well as her strategy to legitimize her position as leader of the religious community. It is concluded that there are power relations legitimized by the norms that govern the congregation, which are supported by the interpretation of the Bible, which for the congregation has a normative nature, so that it is considered the "holy scriptures."

Ritualidad e importancia de la renovación del puente inka Q´eswachaka del distrito de Quehue, Canas-Cusco 2023

2024-12-31T23:44:32-03:00

This article deals with the rituality and importance of the renovation of the Q'eswachaka Inka bridge in the district of Quehue, Canas-Cusco in the year 2023. It has the objective or purpose of describing the rituality carried out in the renovation of the Q' Inka bridge eswachaka and explain its importance for the residents of the district of Quehue, Canas-Cusco. The methodology that will be used for this information is documentary reviews, books, articles, documentary videos. From this, the results that were obtained are the following, that for the residents it is essential to start with a ritual on the days that they carry out the renovation of the bridge with coca, alcohol, dung, animal fetuses, and this is done as a sign of I respect the Apus so that they do not suffer an accident in the process and that their food crops bear good fruit. It is also very important for them to renew this bridge every year since it represents part of their cultural identity and is important for their economic development. And social. In conclusion, this activity carried out by the residents helps us understand their Andean worldview, all the rituals they offer to spiritual beings and highlight the important function for the cultural diversity that exists in our country, which also contributes economically with the visit of Tourists from different places who are interested in knowing the last Inca bridge that exists to this day.

From the Neighborhood to the World: Interviews with Rappers Hodgkin and Osama on the Notions of Community, Identity, and Nation

2024-12-31T23:44:32-03:00

The document presents interviews with two Spanish rappers: Hodgkin, from Palencia, and Osama, from Madrid, aiming to explore the notions of community, neighborhood, identity, and nation from their artistic perspectives. Through semi-structured interviews, three main topics are addressed: 1) the characterization of the rappers in relation to their personal and community life, 2) their motivations for starting in rap, and 3) their conceptions of community and identity.

The analysis concludes that both rappers have created characters that represent them and evolve alongside their artistic journey. Their motivations for engaging in rap and graffiti are rooted in their desire to change the world by questioning and denouncing social issues. The neighborhood emerges as the primary space where their ideas of community, identity, and nation were born and developed, deeply rooted in bonds of friendship and mutual support. In this way, their art is sustained from a collective perspective.

THE LIEUTENANT GOVERNOR IN THE PARTIALITY OF JASANA POCSELLI- TARACO

2024-12-31T23:44:33-03:00

This work addresses the role of the lieutenant governor in Jasana Pocsellin's bias. Its objective is to describe and interpret the role of the lieutenant governor as a representative of the national government and local leader within the party. This position has a rotating nature among the parceleros, taking a vote by show of hands in an ordinary meeting. The qualitative approach method is used, the design is non-experimental ethnographic and a descriptive and transversal type of research, for the collection of information the analysis and review of historical documents, participant observation, interviews and life stories are carried out. In the result, it can be seen that the role of the lieutenant governor is of transcendental importance, with some changes due to the influence of globalization and migration of the landowners. It is also understood that the role of the lieutenant governor focuses on the administration of community justice through the resolution of family, communal and other conflicts. In conclusion, the lieutenant governor is the coordinating entity with the state, which is why his responsibility is to negotiate favors from the state. Likewise, it has the ability to ensure a harmonious coexistence and maintain a close relationship between Mother Nature and her partiality, since this role of authority is transmitted from generation to generation in order to preserve this important role.

Victims of terrorism silenced and forgotten demanding justice and reparation, Seis Cerro Grande (Calahuyo Community)

2024-12-31T23:44:33-03:00

We identify the experiences lived by those victims who suffered from terrorism in the different areas of Puno-Peru between the years 1980-2000, studying and analyzing their testimonies we make known what the fight against marginalization was like and what the strategies were to seek justice. and get a repair. The study was framed under the qualitative approach and in the same way the hermeneutic phenomenological method was used, with semi-structured and unstructured interviews, and documentary analysis was also used, where there are records about the armed conflict between the Shining Path group and paramilitaries. as well as state ones. The deep damage that was left in the memory of the victims was identified, not only economic (material) but also psychological (mental) damage since the consequences of this armed conflict were a lifelong trauma for the victims. Marches and/or mobilizations were held with the sole hope of finding justice, asking for support from some human rights organizations such as the Ombudsman's Office in order to achieve their much-acclaimed reparation. In addition, the victims were marginalized not only in the aspect economically but also in the social and cultural aspect, thus making it difficult to access some resources that are very essential or fundamental for these people. The need for political laws that contribute to victims economically and also contribute to reparation and social inclusion was highlighted.

ANCESTRAL KNOWLEDGE USE OF LAQATU IN THE SAN JOSE DE COLLANA COMMUNITY, PAUCARCOLLA, 2023.

2024-12-31T23:44:33-03:00

The ancestral use of Laqatu in the San Jose de Collana community is currently widely practiced by older adults with the purpose of relieving respiratory diseases. The objective of the work is to analyze and document the use of Laqatu, given to it by the residents of the community of San Jose de Collana. The method used for this article is qualitative, with its different techniques such as interviews, field diaries and participant observation. From this, the results that were obtained were the following: understand the benefits obtained for the residents of San Jose de Collana in the use of Laqatu, and know why? Currently, this practice is still being carried out. traditional medicine, Laqatu being very valuable for curing respiratory diseases such as cough and fever, also documenting the way in which the Laqatu worm is ingested in its different preparations. The investigation concludes that the mostly adult residents of the community of San Jose de Collana still consume Laqatu because they suffer mistreatment by medical personnel, which is why they avoid medical centers, which drives them not to want attend different health centers, even generating the practice of traditional medicine, such as the use of Laqatu.