Anhelos y sinsabores : dos décadas de políticas culturales del estado peruano

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« Dicen que los cien soles son del Diablo

Put in place in Peru in 2005, Programa Juntos aims to integrate poor families into the market economy through conditional cash transfers that provide incentives to pregnant women and mothers of children under the age of 18 to obtain identity documents, health services and education. Since its inception, however, this social programme has been subject to apocalyptic and mythical interpretations that portray its participants as voluntarily marked by the devil or controlled by dangerous forces. Following the work of James Scott (2000) and Michael Taussig (2010), this paper attempts to read these interpretations seriously, drawing out how they can be seen as critical discourses vis-à-vis social programmes and the manner in which they are put in place in the Andean hinterland. © The Author(s) 2014

Affirmative biopolitics: Social and vocational education for Quechua girls in the postcolonial “affectsphere” of Cusco, Peru

This paper draws on an affirmative biopolitical framework to analyze the governing of young lives in education and social spaces in Cusco, Peru. We engage with Berlant's theorization of affect and spatialization of biopolitics in order to discuss youth's embodied experiences of alternative forms of biopolitical governance. With a case study of a grassroots, non-profit center for residential care and social and educational programs for Quechua-speaking girls, we investigate how the girls sense and respond to the center's mediation of rural-to-urban projects of getting ahead, domestic work, and the tourism and hospitality sector. We reveal the center's biopoliticization of their lives in an affective manner within the processes of postcolonial educational marginalization, precarity in urban economies, professionalization, and tourism in and beyond Cusco. Our study intends to contribute to an expanded understanding of the production of education, aid, social care, and protection spaces, and to highlight the utility of affective inquiry in examining the contested terrains of (alternative) childhoods/youth