41 research outputs found
Beyond the Gonzalo Mystique: Challenges to Abimael GuzmĂĄnâs Leadership inside Peruâs Shining Path, 1982â1992
From the moment it launched its armed insurgency in 1980 until the death of its former leader in September 2021, Peruâs Shining Path mesmerized observers. The Maoist group had a well-established reputation as a personality cult whose members were fanatically devoted to Abimael GuzmĂĄn, the messianic leader they revered as âPresidente Gonzalo.â According to this narrative, referred to here as the âGonzalo mystique,â Shining Path zealots were prepared to submit to GuzmĂĄnâs authority and willâno matter how violent or suicidalâbecause they viewed him as a messiah-prophet who would usher in a new era of communist utopia. Drawing on newly available sources, including the minutes of Shining Pathâs 1988â1989 congress, this article complicates the Gonzalo mystique narrative, tracing the unrelenting efforts by middle- and high-ranking militants to challenge, undermine, disobey, and even unseat GuzmĂĄn throughout the insurgency. Far from seeing their leader as the undisputed cosmocrat of the popular imagination, these militants recognized GuzmĂĄn for who he was: a deeply flawed man with errant ideas, including a dubious interpretation of Maoism, problematic military strategy, and a revolutionary path that was anything but shining
El caso de JosĂ© MarĂa Arguedas
This article aims to reflect on the self-translation of the Peruvian author JosĂ© MarĂa Arguedas, by analysing the poem "Jetman, Haylli / Oda al jet", written in Quechua and translated into Spanish by the same author and compiled in Katatay / Temblar (1972). Arguedas, considering self-translation as a tool to translate the social and cultural heterogeneity of America, tells the image of a continent that demands a non-hierarchical dialogue with 'the West'. Self-translation is a form of cultural resistance against the hierarchies of power and representation according to which the indigenous would lose their 'authenticity' by coming into contact with modernity
Hablan los ronderos : la bĂșsqueda por la paz en los Andes
"En este texto, los ronderos hablan por sĂ mismos13. En la primera parte presentamos las intervenciones de los dirigentes del norte. En la segunda estĂĄn las palabras de los del centro y sur. Por supuesto, serĂa equivocado
tomar estos testimonios como una ventana transparente sobre lo que pasa en la sierra. Cada campesino percibe la historia de las rondas a travĂ©s de filtros condicionados por factores que van desde experiencias personales hasta convicciones polĂticas. Al mismo tiempo, la apasionada claridad de todos subraya lo absurdo de las tradicionales nociones que consideran a los campesinos como personas in expresivas y pasivas que
necesitan a interlocutores urbanos para comunicar sus inquietudes a la comunidad nacional".â IntroducciĂł
Reflexiones sobre rondas campesinas, protesta rural y nuevos movimientos sociales
"Este trabajo trata sobre las rondas campesinas. Ellas representan uno de los movimientos rurales mĂĄs grandes y duraderos de las postrimerĂas del siglo XX en AmĂ©rica Latina. ComitĂ©s de ronda operan actualmente en alrededor de 3,435 caserĂos en una zona de mĂĄs de 150,000 km2 (veĂĄse mapa 2). Sin embargo, el movimiento no ha concitado la atenciĂłn suficiente de periodistas y acadĂ©micos. Fuera del PerĂș las rondas siguen siendo casi desconocidas. Dentro, abundan las concepciones errĂłneas. Algunos piensan que las rondas no son mĂĄs que âvigilantesâ violentos. Otros las confunden con patrullas campesinas, tambiĂ©n llamadas ârondasâ, organizadas por las FF .AA. en la sierra sur-central para enfrentar a las guerrillas de Sendero Luminoso. No pretendo hablar por los campesinos norteños, pero mi trabajo trata de contribuir a una mayor comprensiĂłn de los logros y limitaciones de su organizaciĂłn."âIntroducciĂłn