In Peru -and in the world- the effort for human rights is expanding. Economic, social, cultural, religious, ecological issues have been added to civil and political affairs... Even today, the rights of women, youth, and children are marked. All these endeavors have new content, if we value the Andean way of being "human" and of correlating with the environment and with the sacred. These concerns have as framework and immense process of transformations that many call globalization and change of era.

In the years and centuries to come, as Latin American Catholics we will face immense demands: economic-cultural globalization and endemic impoverishment, multitudes indifferent to the ecclesial, syncretism, a market for religious offerings and an opening to Asian worlds (which are not only quantitative majorities, but also qualified interlocutors in the interreligious reflection of the faith). In the face of all this, in Latin America we must reaffirm our original realities. In this writing I return to the question of "time". It is not an esoteric matter nor is it worth idealizing the autochthonous, it is rather about strengthening the Amerindian being today and thus walking towards the healthy future of all humanity. In theological terms, it is interesting to see the "history of salvation" with Amerindian eyes and rhythms.

The Catholic population walks its own undulating paths and also travels on large highways. In the Andean South of Peru, universal Christianity is very particular, with inculturated and interculturated traits. This is one of many Latin American cases in which various types of beliefs, rites, and ethics intersect. It can be said that the common people have generated a polyreligious ecclesiality. A large part of the people defines themselves and registers in the Catholic field. But this is not uniform, since different religious currents are present.

The artistic sensibility of the Andean population points to its future and that of humanity. Faced with the globalization of some human behaviors (and the exclusion of others), a people exercises its freedom by being as it is and, therefore, by being different. This freedom has characterized Andean communities. I am going to dwell on two dimensions: everyday art around death-life and some elaborations around violence-peace. When examining these languages, we ask ourselves what they say about the future not only of these peoples but of all human beings.

The experience and reflection of gender deals with the details of each day and the great human dilemmas. We feel it in the body and in the power schemes. She touches the cultural, the political, the spiritual, the affective, the relationship with the environment. The issue of gender corresponds to men and women (it is therefore not a "feminine issue"). It is about a transforming perspective and action of human relations and historical forms; are relevant factors for theology and spirituality. This is what I want to find out.

The continent hides its truths. Hardly anyone accepts being Indian-Afro-Mestizo-American. Each person can tell their story. In my case, I have been poorly educated in a Chilean society corroded by racism, which hides what is mestizo and indigenous; I found the outside fascinating and our interiority of little value. It's been hard for me to change. Contact with indigenous peoples in Peru has opened my eyes. Now I aspire to collaborate on the path of reconciliation. It seems very important to me what was previously accidental. I am convinced that if the indigenous/mestizo origins are accepted, then we will have a good future in our continent.

In the effervescent Andean space, the iconography seems very persistent; human beings are born and die, but the gods remain. There is some truth in this statement. However, they also highlight modifications in representations of the divinity. These mutations are combined with changes in the Andean way of being and self-understanding; These are changes that occur along with the clash between the Andean world and invading cultures. In the following pages we do not concern ourselves with the exchange between the Andean population, Quechua and Aymara and Mestizo, with their maternal divinity. It is an exchange between humans and a divine presence, a give-receive exchange that shows new directions in the ancient Andean identity.