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archives@tulane.edu / The Internal War in Peru (1980-2000) had as its political actors the Peruvian army and police forces against the self-called guerrilla groups Sendero Luminoso (SL) and the Movimiento Revolucionario Túpac Amaru (MRTA) that sought to destabilize the institutional order. One of the most affected areas, mainly by SL, was the Central and South Andean regions. The inhabitants of this region, considered one of the poorest and most abandoned by the State, received the deepest impact from the violence of the crossfire and also participated in their own defense through the “rondas campesinas”. There is a novelistic corpus and an important criticizing presence that has narrated and analyzed from different perspectives the problem of violence of those years. This dissertation examines the problem of the representation of the Andean subject in the narrative of the Internal War. I propose that, through updates to the ghost or the ghost condition, it is intended to present a vision of the Andean world in the first novels; the ghostly Andean subject establishes a search and a social demand. Likewise, a criticism of the homogenizing vision of anthropology can be seen, through the use of the ghost, in the first novels, and the invisibility of the Andean subject in the most recent ones. This work is based on four novels: Adiós, Ayacucho by Julio Ortega, Candela quemaluceros by Félix Huamán Cabrera, Un lugar llamado Oreja de Perro by Iván Thays, and La hora azul by Alonso Cueto. In addition, we will dialogue with the Informe de la Comisión Investigadora de los sucesos de Uchuraccay, a commission headed by Mario Vargas Llosa and a report also written by him. / 1 / Carlos Capellino Fuentes

Du métro parisien aux festivals de musiques dites du monde les plus connus, sur les trottoirs des grandes villes et dans des salles de concert de tailles et de projections diverses, des ensembles jouant des musiques « des Andes » ont réussi à se produire en France depuis plus d’un demi-siècle. L'image d'une certaine "andinité" s'est ainsi forgée autour de ces groupes, vérifiable aussi bien dans le répertoire diffusé que dans le discours qui a accompagné la commercialisation de ces musiques. Néanmoins, l’activité de ces ensembles s'est enracinée pour l'essentiel dans l’espace géographique et social du pays qui les a hébergés : non seulement leurs musiques ont été proposées à un public composé pour l’essentiel de Français, mais en fait la plupart de ces ensembles sont nés à Paris et ont développé leurs carrières en France.En étudiant la popularisation de ces musiques à la lumière des représentations sociales associées à l'univers "andin", cette thèse propose une relecture de la problématique de l'altérité incarnée par des manifestations musicales "autres" dans la société française. Notre analyse s'appuie sur la complémentarité de trois axes d'étude : l'imaginaire construit en France autour des peuples appartenant aux aires culturelles andines, l’émergence et le succès de ces musiques entre les années 1950 et 1970, et une enquête de terrain menée à l'occasion d'une série de concerts de musiques "des Andes" proposés en Île-de-France en 2004. L'hypothèse repose sur l'idée que le bon accueil de ces musiques en France a été facilité par une prédisposition particulièrement favorable à l'univers latino-américain, dans une logique d'échanges culturels marquée par l'absence de conflits identitaires ou symboliques profonds. / In the Parisian subway and in the most known World Music festivals, in the streets of big cities or in the concert halls, the "Andean Music" is played in France for more than half a century. The popularization of this music in France was associated to the construction of an "andeanity", as well in the repertory as in the discourse which accompanied their commercial distribution. Nevertheless, the activity of these ensembles was founded in the social French space: not only their "Andean" music was proposed to a French audience, but in fact most of these ensembles were born in Paris and developed their careers in France. By studying the popularization of this music in the light of the social representations of the "Andean" universe, our thesis proposes a second reading of the Otherness of the not European music in France. Our analysis if support on three axes: the social representations of the Andean cultures in France, the emergence and the success of the "Andean Music " between 1950s and 1970, and a survey research concerning the concerts proposed in Ile-de-France by the well-known ensemble Los Calchakis (2004). The hypothesis is founded on the idea that the success of this music in France was facilitated by a particularly receptive French audience to the Latin-American universe

My dissertation addresses and responds to research and practical interventions on gender in the Andean area. In it, I argue for the native Andean gender system's pertinence as an explanatory variable of past and present gender relations. This gender arrangement's name is 'Complementarity and Parallel Lines of Descent' (CPLD) (Silverblatt, 1985; Harris, 1987; Hardman, 2005; Vieira, 2005); it holds equivalent and complementary functions for women and men inside and outside the home. CPLD prevents women's subordination and the over-valuing of men's actions and characteristics on the basis of women's independent access to vital resources and the non-separation and non-primacy of the productive/public over the reproductive/private sphere (Roel Pineda, V., 1981-83; Lajo, J. 1985-6). Three independent studies show the empirical and theoretical importance of CPLD: 1) social identity observations during socio-anthropological field work on rural-to-urban migration in Lima, Peru (Lloyd, 1981; Herencia, 1985); 2) an historical monograph on CPLD's manifestations in the Tupac Amaru II Rebellion of the 1780's (Herencia, 1999); and 3) a political sociology essay on contemporary social movements in the Andes, seen through the prism of ethnicity and gender (Herencia, 2006). The transformation of gender relations through social identity moments (Study 1) serves to propose the theoretical coexistence and evolution, in a dominant/dominated condition, of engendered Native Andean and Western capitalist socio-cultural systems. For this reason, observations of gender at any point in time should consider the relation between the two. Also hypothetically, the Andean socio-cultural system's distinctive quality may result from Andean women's unrestricted social involvement, in contrast to that in the Western patriarchal capitalist system (and others). From a native people's perspective, conserving worldview and culture in past and present times implies preserving native gender relations. CPLD manifestations are ubiquitous in the Andean socio-cultural system’s traditions, beliefs and practices. Indigenous social movements need to fend off ideological barriers that obscure this gender system's existence, consciously ratifying and honoring the gender relations that continue to sustain the social reproduction of communities in not less than half the population of Ecuador, Peru, Bolivia and surrounding areas. CPLD's intrinsic merits are indispensable for a genuine response to capitalist patriarchy. / text

This dissertation examines the historical traditions and ritual representations of Incan society through the conceptual framework of dual organization. Broadly defined as the division of society into opposed halves, dual organization has been an enduring pattern of social classification in South America. In Pre-Hispanic times, it characterised the social and spatial organization of Cuzco -- the imperial capital of Tawantinsuyu -- which was divided into two asymmetric moieties, Hanan and Urin, composed of several elite factions. Analysis of this system has been hitherto restricted to a branch of ethnohistory informed by structural and cultural anthropology. Very few works have yet investigated the dynamics that linked dualism with the shaping of an historical consciousness proper to the pre-Hispanic ruling elite. The present thesis offers to fill this lacuna in modern scholarship by reassessing Incan narratives in the light of moiety division. In doing so, it identifies the traits proper to two distinctive bodies of Incan traditions, each of which encloses a particular, and mutually conflicting, representation of the past reflecting the moieties' respective perspectives. Such an approach not only harmonizes many discrepancies affecting primary sources on Incan society, but also enables a re-examination of other forms of dualist representation in Incan religion. Three case studies are therefore considered through this methodological approach: the structure of Incan cosmology, the seasonal division of the metropolitan calendar, and the ritual expressions of social antagonisms. The first case study suggests that Incan religion was divided into two sub-cults headed by divinities that were complementary in overseeing water regulation throughout the annual cycle. The second case study shows that the dual division of yearly activities did not coincide sensu stricto with the temporal setting of the Andean meteorological seasons, but rather followed a time framework guided by communal activities and astronomical knowledge. The last case study reveals that the formal model of the conical clan not only clarifies the underlying structure of Incan descent, but also enlightens the triggering mechanisms of Incan succession wars and moiety conflicts. The outcome of this work decolonizes the Andean past by refining our understanding of historical representations in pre-colonial societies.

This dissertation examines the historical traditions and ritual representations of Incan society through the conceptual framework of dual organization. Broadly defined as the division of society into opposed halves, dual organization has been an enduring pattern of social classification in South America. In Pre-Hispanic times, it characterised the social and spatial organization of Cuzco -- the imperial capital of Tawantinsuyu -- which was divided into two asymmetric moieties, Hanan and Urin, composed of several elite factions. Analysis of this system has been hitherto restricted to a branch of ethnohistory informed by structural and cultural anthropology. Very few works have yet investigated the dynamics that linked dualism with the shaping of an historical consciousness proper to the pre-Hispanic ruling elite. The present thesis offers to fill this lacuna in modern scholarship by reassessing Incan narratives in the light of moiety division. In doing so, it identifies the traits proper to two distinctive bodies of Incan traditions, each of which encloses a particular, and mutually conflicting, representation of the past reflecting the moieties' respective perspectives. Such an approach not only harmonizes many discrepancies affecting primary sources on Incan society, but also enables a re-examination of other forms of dualist representation in Incan religion. Three case studies are therefore considered through this methodological approach: the structure of Incan cosmology, the seasonal division of the metropolitan calendar, and the ritual expressions of social antagonisms. The first case study suggests that Incan religion was divided into two sub-cults headed by divinities that were complementary in overseeing water regulation throughout the annual cycle. The second case study shows that the dual division of yearly activities did not coincide sensu stricto with the temporal setting of the Andean meteorological seasons, but rather followed a time framework guided by communal activities and astronomical knowledge. The last case study reveals that the formal model of the conical clan not only clarifies the underlying structure of Incan descent, but also enlightens the triggering mechanisms of Incan succession wars and moiety conflicts. The outcome of this work decolonizes the Andean past by refining our understanding of historical representations in pre-colonial societies.

This thesis analyses the terms in which collective identity and regional institutions can explain state action towards the unfolding of regionalism in the Andean Community (AC). This analysis develops a constructivist approach that assesses constitutive and casual effects of ideas in order to provide explanations. For the assessment and distinction of these effects, the thesis proposes an interpretive method that consists of focusing on transitive verbs and metaphors denoting causation that state officials and regional bureaucrats use to refer to the role of ideas in orienting state action. The analysis of the explanatory role of collective identity and regional institutions is carried out in three case studies of the AC, namely, Peru remaining an AC member while being reluctant to adopt the Andean Free Trade Zone (FTZ) and the Common External Tariff (CET); collective negotiations of a free trade agreement between the AC and the European Union; and the adoption of the Integrated Plan for Social Development (PIDS). The thesis shows that constitutive and causal effects of ideas are possible to observe in the three case studies of the AC. By observing these effects, the thesis provides a better understanding of a relationship of mutual constitution and causation between collective identity and regional institutions in the AC, and suggests a number of issues that may explain the AC’s maintenance despite its little achievements and low material benefits it provides to member states. The thesis also makes a significant contribution to constructivist theorising inasmuch as it provides a method to operationalise constructivism’s aim of providing explanations based on the role of ideas. To the study of the AC, this thesis represents a major contribution inasmuch as it is the first work that analyses the views of some of the main performers of state action and of the AC as a regional organisation, which accounts for the closest approach to how member states act in the AC.

Permian to Triassic igneous rocks cropping out in the Coastal and Frontal cordilleras in northern Chile between 28 degrees 00'S and 30 degrees 15'S have long been interpreted to represent products of magmatism related to an extensional tectonic setting, either as the result of crustal anatexis or asthenospheric mantle decompression melting, in a passive continental margin. Eighty-six samples of plutonic (61) and volcanic (25) rocks from this region are characterized petrographically and geochemically. They are Permian to Early Jurassic in age, but the majority of the studied rocks correspond to the Lower to Middle Triassic Chollay Plutonic Complex, the volumetrically most important unit in the area. The rock samples have features typical of magmas derived from flux-induced melting of a depleted mantle such as: broad range of petrographic composition with predominance of intermediate to acid members, highly porphyrytic volcanic rocks, magnetite as the Fe-Ti oxide mineral phase, enrichment in LILE over HFSE, marked depletion in Nb, Ta, Ti, and P and moderate to no negative Eu anomalies. Few of the studied rock samples (<10%) have alkaline signature and trace element contents representative of anorogenic magmatism. In this work, we propose that subduction of an oceanic plate beneath the South American continent is responsible for the evolution of the margin from the Permian to Early Jurassic, at the studied latitudes. A preliminary interpretation of the margin architecture of the Andean margin from the Permian to the Triassic would be that the Chanchoquin and Chollay plutonic complexes represent the roots of a magmatic arc developed from the Permian to the Middle or early Late Triassic, whereas the Guanaco Sonso and Pastos Blancos formations would be the shallower parts of such arc. The La Totora Formation and some volumetrically minor Upper Triassic intrusive units represent magmatic products with alkaline signatures, which developed immediately before the establishment of the magmatic arc in the present-day Coastal Cordillera (during the Rhaetian to Early Jurassic).