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AN INCA “EPIC HYMN” IN A COLONIAL QUERO: PRESENTATION AND PRELIMINARY STUDY

UN “CANTAR DE GESTA” INCA EN UN QUERO COLONIAL: PRESENTACIÓN Y ESTUDIO PRELIMINAR

Mariusz Ziółkowski and Sylwia Siemianowska

The existence of an Inca tradition of narrative pictorial representations, acting as historical records, has been substantiated by both a group of works of art, very probably of pre-Hispanic origin, and written sources. Clearly, the best known reference to “historical paintings” of the Incas is that regarding the famous, today dissapeared “tables of Poquen Cancha,” which existed and were consulted until mid-1560s at least. It has been postulated that, during the Colonial period, part of these “historical paintings” may have been copied on different types of media, such as canvases and queros. In this article, the authors analyze the scene of an armed conflict represented in a quero, unusual in terms of its complexity and richness of detail, and put forth the hypothesis that it may be the representation of the conflict between the Incas and the Chancas.

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ALCALDES Y MAYORDOMOS: LIDERAZGO INDÍGENA EN EL CONTEXTO ANDINO Y COLONIAL (DOCTRINA DE BELÉN, 1782-1813)

ALCALDES AND MAYORDOMOS: INDIGENOUS LEADERSHIP IN THE ANDEAN AND COLONIAL CONTEXT (DOCTRINA DE BELÉN, 1782-1813)

Xochitl Inostroza Ponce and Jorge Hidalgo Lehuedé

As several studies have shown, the processes that developed in the Andean area towards the end of the colonial period weakened the cacique figure in several localities. In the highlands of Arica, the ecclesiastical documentation of the Doctrine of Belén shows that the loss of the cacique’s authority contrasted with a strengthening of the indigenous chapter, the members of which fulfilled not only political roles, but also religious functions. This article highlights the high number of local authorities that succeeded one another in the Doctrine of Belén between 1782 and 1813, and outlines the various social, religious, and economic aspects that surrounded the authorities of the towns of Belén, head of the doctrine, and Socoroma, so as to understand the origin and scope of their prestige, as well as their peculiarities with respect to other indigenous leaders of the colonial period. Finally, we make an alternative proposal to the concept of cultural mediators by regarding them as ethnic authorities acting as relational subjects.

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VIÑAS Y ÁRBOLES FRUTALES EN EL REGISTRO ETNOHISTÓRICO DEL NOROESTE ARGENTINO: APUNTES PARA LA INVESTIGACIÓN ARQUEOLÓGICA

VINES AND FRUIT TREES IN THE ETHNOHISTORICAL RECORD OF THE ARGENTINE NORTHWEST: NOTES FOR ARCHAEOLOGICAL RESEARCH

Vanina Castillón

A partir de la lectura de documentos escritos en los siglos XVI y XVII, se analizaron en este caso únicamente las menciones a un grupo de especies introducidas: viñas y árboles frutales. Se relevaron las etnoespecies de interés y se infirieron las especies taxonómicas, en relación a cuatro ciudades fundadas en el siglo XVI: Santiago del Estero (en Santiago del Estero), Londres de La Nueva Inglaterra (en Catamarca), San Miguel de Tucumán (en Tucumán) y Nuestra Señora de Talavera (en Salta). Se estableció que las viñas y árboles frutales habrían sido introducidos tempranamente y cultivados principalmente en las chacras de las ciudades. Además, se registró la emergencia de nuevos actores vinculados a las prácticas agrícolas, así como menciones a la experimentación, al almacenamiento y la comercialización. Finalmente, se propusieron indicadores arqueológicos sobre la presencia de estas especies en las ciudades coloniales tempranas del NOA.

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OF APPARITIONS AND ALIANCES. VIRGINS AND TERRITORIAL HISTORY IN CATAMARCA (ARGENTINA)

DE APARICIONES Y ALIANZAS. VÍRGENES E HISTORIA TERRITORIAL EN CATAMARCA (ARGENTINA)

Cecilia Argañaraz

This article aims to systematize a set of reflections that place virgins as structuring figures of local ways of conceiving and building relations with the surrounding environment. The ways in which virgins, people, and the environment are connected have been subject of important transformations over time. The analysis of these relations can open doors to understanding the history of a territory, conceived of as a complex, deep networks of relationships between actors and heterogeneous elements. Starting from theoretical- methodological premises that focus on network-actors and tracking ideas (Ginzburg 1992 [1982]; Latour 2005), attempts are made to reconstruct a network of relations between virgins and other non-human actors. By focusing on the relationship between virgins, trees, and territorialities and their transformations over time, and presenting a case analysis in the Catamarca Province, Argentina, the study allows to understand the relations between virgins and environment as relations of antagonism in the fifteenth and seventeenth centuries, and describe a movement of association and localization in the eighteent century, where virgins become part of a network of local territorial relations, along with previously antithetical entities, and then reappear as “antagonists” or allies of the armies during the independence wars in the nineteenth century.

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NOTES ON EMBERA PERSONAL NAMES

NOTAS SOBRE LOS NOMBRES PERSONALES EMBERA

Sandra Turbay and José Joaquín Domicó

This paper aims to contribute to the contemporary debates about personhood in South American indigenous peoples through the study of the meaning and functions of Embera personal names in western Colombia. As in other Amerindian groups, the body is socially fabricated within an animistic and perspectival context. However, the Embera believe that the human body is porous and achieves its full potential by assimilating the souls and qualities of other species during childhood. The Embera proper names reflect the close connection between the human being and their natural environment, and most of them are compound words that identify the person with a variety of living beings, geographical features, objects, and spiritual beings. Furthermore, the link between the name and the main soul of the human being, along with Catholic baptism, body painting, and baths with plant infusions, acts as a defense against the attack of spirits. The Embera names individualize the person, serve as markers of ethnic identity, and teach boys and girls values and qualities of their respective gender.

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