Este trabajo presenta las creencias y los ritos andinos en el pueblo de Andagua, en la antigua provincia de Condesuyos (hoy Castilla) de Arequipa, a fines del período colonial.

The purpose of this article is to analyze the degree of indigenism incorporated in the 1979 Political Constitution of Peru. To this end, it examines the constitutional provisions that promote a specific model of indigenism, as well as the foundations that the Constituent Assembly considered when adopting this model. This approach will make it possible to highlight and study the particularities of this new paradigm. In conclusion, the 1979 Constitution establishes a vigorous indigenism, oriented towards the protection and recognition of the rights of indigenous peoples.

I gather in this article a small part of a forthcoming book on the religious paths of Lima immigrants in the Virgen de Nazaret parish, which covers more than half of the population of the El Agustino district. When immigrants arrive in Lima, many adapt to the new religious situation by going more or less regularly to Catholic temples, but many others experience a certain religious transformation through three paths: some reproduce the peasant religion in the city, especially with the "recreation" of the patron saint festivals, others join "base communities" of the parish, to better understand the bible and seek greater commitment to social change, and others end up enrolling in one of the sects or new churches , which are proliferating in recent years in the young towns of the great Lima. This article is limited to analyzing the third way, for which I will deal successively with the grow...

I gather in this article a small part of a forthcoming book on the religious paths of Lima immigrants in the Virgen de Nazaret parish, which covers more than half of the population of the El Agustino district. When immigrants arrive in Lima, many adapt to the new religious situation by going more or less regularly to Catholic temples, but many others experience a certain religious transformation through three paths: some reproduce the peasant religion in the city, especially with the "recreation" of the patron saint festivals, others join "base communities" of the parish, to better understand the bible and seek greater commitment to social change, and others end up enrolling in one of the sects or new churches , which are proliferating in recent years in the young towns of the great Lima. This article is limited to analyzing the third way, for which I will deal successively with the grow...

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Estas páginas recogen y comentan una célebre polémica que se desató en Lima, en la segunda mitad del siglo XVII, sobre los métodos y resultados de la evangelización de la población autóctona. El interés de esta polémica nace de que se realiza en un momento que ha sido considerado como bastante decisivo en el proceso de evangelización indígena, la segunda mitad del XVII.

No contiene resumen

No contiene resumen

Estas páginas recogen y comentan una célebre polémica que se desató en Lima, en la segunda mitad del siglo XVII, sobre los métodos y resultados de la evangelización de la población autóctona. El interés de esta polémica nace de que se realiza en un momento que ha sido considerado como bastante decisivo en el proceso de evangelización indígena, la segunda mitad del XVII.

The purpose of this article is to analyze the degree of indigenism incorporated in the 1979 Political Constitution of Peru. To this end, it examines the constitutional provisions that promote a specific model of indigenism, as well as the foundations that the Constituent Assembly considered when adopting this model. This approach will make it possible to highlight and study the particularities of this new paradigm. In conclusion, the 1979 Constitution establishes a vigorous indigenism, oriented towards the protection and recognition of the rights of indigenous peoples.

Este trabajo presenta las creencias y los ritos andinos en el pueblo de Andagua, en la antigua provincia de Condesuyos (hoy Castilla) de Arequipa, a fines del período colonial.

I present in these pages the most important points of the Christianization of the Peruvian indigenous. I limit myself to the evangelizing task during the 16th century, and only on some points —such as the fight against idolatry— I extend well into the 17th century. By Christianization I understand the reception of baptism and a series of values, rites and norms that can be considered Christian.

Como se sabe, el momento más importante del Indigenismo peruano moderno es la década de los años 20, en la cual vuelve a reconocerse la existencia de la comunidad indígena, sucesora de la antigua "república de indios", y se publican una serie de sugestivos ensayos sociales, replanteando el tema indígena, después de un largo silencio. Tales ensayos son: Nuestra comunidad indígena (1924) de Hildelbrando Castro Pozo, Tempestad en los Andes (1927) de Luis E. Valcárcel, Siete ensayos de interpretación de la realidad peruana (1928) de José C. Mariátegui, El nuevo indio (1930) de José U. García y La realidad nacional (1931) de Víctor A. Belaunde.

I present in these pages the most important points of the Christianization of the Peruvian indigenous. I limit myself to the evangelizing task during the 16th century and only on some points -such as the fight against idolatry- do I extend well into the 17th century. By Christianization I understand the reception of baptism and a series of values, rites and norms that can be considered Christian.

Presento en estas páginas un capítulo de "El mundo religioso de Urcos", obra que aparecerá próximamente y que es el resultado de la primera investigación sistemática sobre la religiosidad campesina, organizada por el Instituo de Pastoral Andina (IPA) del Cuzco. La parroquia piloto de Urcos comprende tres distritos de la población de Quispicanchis y tenía en el último censo una población de 17.313 habitantes. Para investigarla, se eligieron dentro de la misma cinco pueblos que representaran cinco niveles de modernización y, por lo tanto, de religiosidad.

I have just been in the parish of Taraco (province of Huancané, Puno), one of the two Quechua parishes that the Aymara prelature of Juli has. I have been collecting material for a study on the peasant priesthood. I have spoken with Fr. Tomás Verhoeven, M.M., promoter of the rural catechetical movement in the mountains and founder of the schools in Puno, Cusco, Huancayo and Huaraz. Now Father Tomás is directing his catechesis to the formation of grassroots Christians. One day, after the meeting with the grassroots Christians of the Patascachi bias, one of them asked me: can a Christian offer a payment to the land? This question is the starting point of these pages, which try to guide the resolution of this "case of conscience" for the majority of the peasants of the so-called "Indian spot" (Huancavelica, Ayacucho, Abancay, Cuzco and Puno), that during the nights of the month of August ...

I gather in this article a small part of a forthcoming book on the religious paths of Lima immigrants in the Virgen de Nazaret parish, which covers more than half of the population of the El Agustino district. When immigrants arrive in Lima, many adapt to the new religious situation by going more or less regularly to Catholic temples, but many others experience a certain religious transformation through three paths: some reproduce the peasant religion in the city, especially with the "recreation" of the patron saint festivals, others join "base communities" of the parish, to better understand the bible and seek greater commitment to social change, and others end up enrolling in one of the sects or new churches , which are proliferating in recent years in the young towns of the great Lima. This article is limited to analyzing the third way, for which I will deal successively with the grow...

Estas páginas recogen y comentan una célebre polémica que se desató en Lima, en la segunda mitad del siglo XVII, sobre los métodos y resultados de la evangelización de la población autóctona. El interés de esta polémica nace de que se realiza en un momento que ha sido considerado como bastante decisivo en el proceso de evangelización indígena, la segunda mitad del XVII.