In contrast to the research on the Boletín Titikaka (1926-1930), I want to think about the mechanisms of propaganda executed by its leader, Gamaliel Churata, to understand the ultimate nature of the orkopata magazine. In this way, I aim to demonstrate that the Boletín Titikaka had as its main purpose the visibility of its own project, which meant the interested utilization of the Andean reference. For this reason, I affirm that the indigenous representation, which they constantly draw on, was subordinated to an agenda that focused on the Orkopata group. My reflections will influence the capital importance that the poetry book Ande (1926) accomplished for the realization of the objectives of Churata. Paying attention to the Ande – Boletín Titikaka relationship, I will use two images of ambivalence, paskana and erysipelas, to understand the notions of representation, self-representati...

On December 2, 1915, in Azángaro (Puno), there was a peasant uprising on the San José farm. The sources that recorded this event indicate that an Inca-inspired leader who called himself “Rumi Maki Ccori Zoncco” participated in said rebellion. Contemporary writers and journalists and even subsequent researchers have written about this legendary figure, whose real name might have been Teodomiro Gutiérrez Cuevas (1864-¿?). Although in some cases we can observe analyses from a cultural approach (incaistas or indigenistas, for example), I believe that there has been no detailed explanation of the cultural implications from those who dedicated lines to Rumi Maki’s figure. For this reason, my main purpose is to read the San José uprising in that direction. To this end, I will use three rhetoric modalities: the incaista (José Carlos Mariátegui), the indigenista (Dora Mayer, Manuel G...

On December 2, 1915, in Azángaro (Puno), there was a peasant uprising on the San José farm. The sources that recorded this event indicate that an Inca-inspired leader who called himself “Rumi Maki Ccori Zoncco” participated in said rebellion. Contemporary writers and journalists and even subsequent researchers have written about this legendary figure, whose real name might have been Teodomiro Gutiérrez Cuevas (1864-¿?). Although in some cases we can observe analyses from a cultural approach (incaistas or indigenistas, for example), I believe that there has been no detailed explanation of the cultural implications from those who dedicated lines to Rumi Maki’s figure. For this reason, my main purpose is to read the San José uprising in that direction. To this end, I will use three rhetoric modalities: the incaista (José Carlos Mariátegui), the indigenista (Dora Mayer, Manuel G...

On December 2, 1915, in Azángaro (Puno), there was a peasant uprising on the San José farm. The sources that recorded this event indicate that an Inca-inspired leader who called himself “Rumi Maki Ccori Zoncco” participated in said rebellion. Contemporary writers and journalists and even subsequent researchers have written about this legendary figure, whose real name might have been Teodomiro Gutiérrez Cuevas (1864-¿?). Although in some cases we can observe analyses from a cultural approach (incaistas or indigenistas, for example), I believe that there has been no detailed explanation of the cultural implications from those who dedicated lines to Rumi Maki’s figure. For this reason, my main purpose is to read the San José uprising in that direction. To this end, I will use three rhetoric modalities: the incaista (José Carlos Mariátegui), the indigenista (Dora Mayer, Manuel G...

La tarde del sábado 16 de noviembre de 1532, Atahualpa se encontró con los invasores españoles en Cajamarca. En aquel encuentro, el instante cero del choque cultural que transformó el Tawantinsuyu, Vicente Valverde y Atahualpa sostuvieron un diálogo. Durante los breves minutos de aquella conversación, el intérprete Felipillo cumplió un papel trascendental en el desarrollo de los sucesos. En este artículo, además de analizar el referido encuentro de Cajamarca, también me interesa reflexionar sobre otro diálogo, la conversación entre Garcilaso y su tío anciano Cusi Huallpa. Estas dos situaciones comunicativas, recreadas discursivamente por el propio Garcilaso, muestran la importancia de la interpretación entre el quechua (la voz) y el castellano (la letra) para entender la naturaleza de esos dos diálogos. A partir de las ideas de transparencia comunicativa y de conflicto co...

Cuando en el primer semestre de 2013 recibí de manos de mi compañero de estudios Milton Gonzales el libro El Perú en los albores del siglo XXI, descubrí gratamente sorprendido una sección titulada ‘‘Perú, novela de novelistas’’ de Carlos Eduardo Zavaleta. Mi sorpresa se debió a que allí Zavaleta mostraba un conjunto de novelistas y novelas olvidados por la crítica tradicional. Mencionaba una importante cantidad de manifestaciones narrativas caídas en el abandono. Surgió, de esta manera, en mí el interés por revelar aquel virginal mundo. Decidí fijar mi objetivo en la narrativa de vanguardia, pues esta albergaba un potencial todavía sin descubrir. San Marcos, más adelante, permitió que yo conozca la antología de Jorge Kishimoto denominada Narrativa peruana de vanguardia. El afianzamiento de mi convicción se dio, entonces, motivado por ambas revelaciones, que coi...