READING MATTER
VIGENCIA DE ARGUEDAS
Appearance of a valuable anthology from the exceptional works of Jose Maria Arguedas (Andahuaylas, 1911 – Lima, 1969). Below is a prologue written by sociologist Gonzalo Portocarrero.
If we were to attempt to «formalize» Arguedas’ perspective, we would have to point out the following aspects:
1) Arguedas viewed Peru as a very ancient country with a cultural heritage dating back several thousand years. He was therefore interested in an approach that would place emphasis on long-lasting aspects and identify the relationship between the continuity and breakdowns that laid the foundation for the cultural expressions of contemporary Peru. His translation of the Huarochiri manuscripts, the oldest text in the history of the country, was not in vain. Inspired by that text, he tried to pick up all the voices of the «melting pot» that Chimbote was in the sixties.
2) Even though his Project had an ethical-political foundation, he was not dedicated to party politics. His actions and ideas were all based on culture. It was not a vocational preference, but a well thought-out choice. In fact, Arguedas thought that culture was a strategic field. If Peruvian society were to acquire common sense more in keeping with its history and potential, then its future prospects would be much brighter and motivating. To begin with, the Creole world should realize the value and vitality of its rejected indigenous ancestry. The cultural militancy of Arguedas was projected in various fields: literature (poetry, narratives and essays) music, dancing and festivities, anthropology and education. On all these fronts, he sought to free the repressed and make known the deprived. Finally, he sought to bring people together by questioning the prejudices that separated them, legitimising oppression.
3) Arguedas was painfully aware of the conflicts in Peruvian society. Creole racism despises and dehumanises Indians. Meanwhile, in the indigenous world, there is much resentment and potential hatred against anything associated with oppression. Nevertheless, Arguedas was more inclined to «discourage anger» and build a country «of all races».
4) As Carmen Maria Pinilla pointed out, Arguedas put into practice a form of awareness of the important role placed by intuition and sensitivity. The truth lies in inexhaustible specifics, but despite everything, it is possible to approach his complexity in a fundamentally inductive way. Arguedas was not committed to any social theory; he placed privilege on experience and on the information he obtained from his observations. This does not mean that there is no social substance in his work. However, Arguedas made no effort to conceptualise it. He preferred to make it work. Furthermore, Arguedas moved between symbolic and conceptual knowledge without a hitch. As far as he was concerned, art and science were two different, albeit complementary, ways of seeing the world. Consequently, Arguedas was far removed from scientific positivism and literary expressionism. Science requires the symbolic knowledge produced by art, just as art needs the facts recorded by science. Arguedas wrote texts that defy any attempt at classification, where literature and anthropology are merged and enhanced.
5) Although Arguedas did not reject rationalism, neither did he renounce the «magical» dimension, based on the certainty of desire, faith and hope. An impulsive attachment to life. This dimension has its roots in the Andean tradition, projected in an «enchanted» vision of the world. Life flourishes, prompting individuals and communities to cling to it through their dreams and myths. Arguedas visualizes an endogenous modernity. Peru should not be limited to copying or imitating others, as this would imply turning its back on history. The great problem that caused him much concern in his latter years was the encounter between the Andean world, represented by migrants, and modernity.
6) Arguedas believed that complexity and plurality were fundamental, hence his rejection of monolingual practices and his concern for identifying every single voice, every single point of view in every single circumstance. Arguedas did not consider others Satanic or excommunicated; he make an effort to understand others who were different.
---
Jose Maria Arguedas. ?Kachkaniraqmi! ?Sigo siendo!. Compilation and notes: Carmen Maria Pinilla. Peruvian Congress Publishing Fund. Lima, 2004, 668 pages. fondoeditorial@congreso.gob.pe http://www.congreso.gob.pe
PERU’S BIODIVERSITY AND ITS STRATEGIC IMPORTANCE
ART AND IDENTITY OF PERUVIAN BAROQUE.
