Los retos de la historia oral en el siglo XXI: diversidades ...
Los retos de la historia oral en el siglo XXI: diversidades ...
Los retos de la historia oral en el siglo XXI: diversidades ...
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Sesiones parale<strong>la</strong>s / Parall<strong>el</strong> sessionsEn este trabajo, analizaré los procesos <strong>de</strong> recordar-olvidar-sil<strong>en</strong>ciar a partir <strong>de</strong>un corpus conformado por reflexiones <strong>de</strong> los participantes <strong>de</strong>l Primer Taller<strong>de</strong> revitalización-recuperación <strong>de</strong> <strong>la</strong> l<strong>en</strong>gua aonik’ o’ a’ y<strong>en</strong> (tehu<strong>el</strong>che) <strong>en</strong> <strong>el</strong>2011, <strong>en</strong> <strong>el</strong> marco <strong>de</strong> procesos <strong>de</strong> fortalecimi<strong>en</strong>to comunitario-i<strong>de</strong>ntitario <strong>de</strong>los pueblos indíg<strong>en</strong>as <strong>en</strong> <strong>la</strong> actual provincia <strong>de</strong> Santa Cruz. Dichos procesoshabilitan a los indíg<strong>en</strong>as para reconstruir subjetivida<strong>de</strong>s a partir <strong>de</strong> memoriasque re<strong>de</strong>fin<strong>en</strong> no sólo <strong>la</strong>s re<strong>la</strong>ciones pasado-pres<strong>en</strong>te sino también a <strong>la</strong> l<strong>en</strong>guamisma como una herrami<strong>en</strong>ta con múltiples pot<strong>en</strong>cialida<strong>de</strong>s.Hegemonic narratives subalternized indig<strong>en</strong>ous memories and affected theirmechanisms of communication in differ<strong>en</strong>t ways. Sil<strong>en</strong>ces and forgetting th<strong>en</strong>didn’t work in a homog<strong>en</strong>ous way, but have changed according to specific indig<strong>en</strong>oustrajectories (individual and collective), epistemologies and affectivitiesinvolved. This spectrum of variations can be synthesized into two extremes.On the one hand, forgetting and sil<strong>en</strong>ces constituted strategies for survivingin processes of assimi<strong>la</strong>tion, colonization, domination and subordination thatinvisibilized indig<strong>en</strong>ous people, but also got them to auto-invisibilize diacriticsthat could be tak<strong>en</strong> as marks of aboriginality. On the other hand, sil<strong>en</strong>ces andforgetting operated also as ways of constituting common memories throughoutepistemologies of secrecy, practices of occultation, implicit utterancesand other aspects re<strong>la</strong>ted to the privacy and intimacy. In this work, I will analyzeprocesses of remembering, forgetting and sil<strong>en</strong>cing among members of thetehu<strong>el</strong>che people in the province of Santa Cruz working with a corpus shapedby reflections produced in the First Workshop of revitalization-recovering ofthe aonik’ o’ a’ y<strong>en</strong> (tehu<strong>el</strong>che) <strong>la</strong>nguage in 2011, in the context of indig<strong>en</strong>ouspeople’s i<strong>de</strong>ntity and communitarian str<strong>en</strong>gth<strong>en</strong>ing. Such processes habilitateindig<strong>en</strong>ous people to reconstruct their subjectivities through memories thatre<strong>de</strong>fine past-pres<strong>en</strong>t re<strong>la</strong>tions but also re<strong>de</strong>fine the <strong>la</strong>nguage its<strong>el</strong>f as a toolwith multiple pot<strong>en</strong>tialities.CHOCOBARE, María C<strong>el</strong>inaLa construcción <strong>de</strong> una comunidad ranqu<strong>el</strong> <strong>en</strong> SanLuis a comi<strong>en</strong>zos <strong>de</strong>l <strong>siglo</strong> <strong>XXI</strong>: reconocimi<strong>en</strong>to estataly auto-reconocimi<strong>en</strong>toEste trabajo analiza <strong>el</strong> proceso <strong>de</strong> construcción <strong>de</strong> una “comunidad” ranqu<strong>el</strong><strong>en</strong> <strong>la</strong> provincia <strong>de</strong> San Luis a partir <strong>de</strong> <strong>la</strong> iniciativa estatal <strong>de</strong> reubicación <strong>de</strong><strong>de</strong>sc<strong>en</strong>di<strong>en</strong>tes <strong>de</strong> ranqu<strong>el</strong>es que se <strong>en</strong>contraban dispersos <strong>en</strong> <strong>la</strong> ciudad <strong>de</strong> Vil<strong>la</strong>Merce<strong>de</strong>s y <strong>en</strong> Justo Daract para que vivan <strong>en</strong> <strong>el</strong> Pueblo Nación Rankülche<strong>en</strong> <strong>la</strong>s comunida<strong>de</strong>s Baigorrita y Guaky Gneer. Dicha reubicación se produjo apartir <strong>de</strong> <strong>la</strong> incorporación <strong>de</strong> <strong>la</strong> cuestión indíg<strong>en</strong>a a <strong>la</strong> ag<strong>en</strong>da estatal <strong>en</strong>tre losaños 2006 – 2009. Este proceso cristalizó <strong>en</strong> <strong>la</strong> e<strong>la</strong>boración <strong>de</strong> un marco legalespecífico para at<strong>en</strong><strong>de</strong>r a este segm<strong>en</strong>to <strong>de</strong> pob<strong>la</strong>ción, y se ha materializado<strong>en</strong> <strong>la</strong> restitución <strong>de</strong> tierras, <strong>en</strong> <strong>la</strong> construcción y <strong>en</strong>trega <strong>de</strong> vivi<strong>en</strong>das, y <strong>en</strong> <strong>el</strong>tras<strong>la</strong>do e insta<strong>la</strong>ción <strong>de</strong> los <strong>de</strong>sc<strong>en</strong>di<strong>en</strong>tes registrados.A su vez, este proceso motivó <strong>la</strong> emerg<strong>en</strong>cia <strong>de</strong> un colectivo autoreconocidocomo ranqu<strong>el</strong> <strong>en</strong> <strong>la</strong> provincia. Por medio <strong>de</strong> testimonios <strong>de</strong> <strong>de</strong>sc<strong>en</strong>di<strong>en</strong>tes queviv<strong>en</strong> <strong>en</strong> <strong>la</strong>s comunida<strong>de</strong>s reci<strong>en</strong>tem<strong>en</strong>te creadas, se int<strong>en</strong>tará dar cu<strong>en</strong>ta <strong>de</strong>algunas estrategias i<strong>de</strong>ntitarias que les han permitido i<strong>de</strong>ntificarse como ranqu<strong>el</strong>es<strong>en</strong> un nuevo contexto <strong>de</strong> reconocimi<strong>en</strong>to estatal.This paper analyzes the construction process of a “Ranqu<strong>el</strong> community” inSan Luis province since an initiative from the state to r<strong>el</strong>ocate Ranqu<strong>el</strong>es <strong>de</strong>sc<strong>en</strong>dantswho were scattered in Vil<strong>la</strong> Merce<strong>de</strong>s and Justo Daract cities in or<strong>de</strong>rto live in the People Nation Rankülche in the Baigorrita and Guayki Gneercommunities. This r<strong>el</strong>ocation took p<strong>la</strong>ce whit the incorporation of indig<strong>en</strong>ousmatters in the state’s ag<strong>en</strong>da betwe<strong>en</strong> the years 2006 - 2009. That processwas crystallized in the e<strong>la</strong>boration of a specific legal framework to att<strong>en</strong>d th<strong>en</strong>eeds of this segm<strong>en</strong>t of the popu<strong>la</strong>tion which has be<strong>en</strong> materialized in therestitution of <strong>la</strong>nd, housing construction and <strong>de</strong>livery, as w<strong>el</strong>l as the r<strong>el</strong>ocationof the registered <strong>de</strong>sc<strong>en</strong>dants.At the same time, this process <strong>en</strong>couraged the emerg<strong>en</strong>ce of a s<strong>el</strong>f-recognizedRanqu<strong>el</strong> collective in the province. Through testimonies of living <strong>de</strong>sc<strong>en</strong>dantsin the newly created communities, it is int<strong>en</strong><strong>de</strong>d to account for some strategiesthat have allowed them to i<strong>de</strong>ntify thems<strong>el</strong>ves as Ranqu<strong>el</strong>es in a new contextof State recognition.CRUZ MAMANI, Jim<strong>en</strong>a Marce<strong>la</strong> y D’ ORCY SÁEZ, Jorge“<strong>Los</strong> recuerdos <strong>de</strong> un viejo pueblo vu<strong>el</strong>v<strong>en</strong> a tejerse”.Legado, espacio y memoria <strong>en</strong> los talleres textiles comunitarios<strong>en</strong> San Pedro <strong>de</strong> AtacamaLas confecciones textiles son consi<strong>de</strong>radas como <strong>la</strong>s más repres<strong>en</strong>tativas y a<strong>la</strong> vez <strong>la</strong> más hermosa <strong>de</strong> <strong>la</strong>s artes <strong>en</strong> <strong>la</strong> región que cubre <strong>la</strong> cordillera <strong>de</strong> <strong>Los</strong>An<strong>de</strong>s.A pesar <strong>de</strong> estar <strong>en</strong> tan alta estima, esto no le ha impedido sufrir <strong>la</strong> <strong>de</strong>svalorización,<strong>de</strong>scalificación y hasta <strong>el</strong> consecu<strong>en</strong>te olvido <strong>de</strong> muchos oficios tradicionales,<strong>de</strong>bido <strong>en</strong> gran parte por los valores promovidos <strong>de</strong>s<strong>de</strong> <strong>la</strong> industrializacióny <strong>la</strong> globalización que han producido modificaciones drásticas adiversas prácticas culturales, incluso a su extinción <strong>en</strong> algunos casos durant<strong>el</strong>os últimos cinco <strong>siglo</strong>s.Sin embargo, los grupos originarios todavía resist<strong>en</strong> y se niegan a per<strong>de</strong>r muchas<strong>de</strong> sus tradiciones. Han conseguido aplicar distintas estrategias con <strong>el</strong>propósito <strong>de</strong> <strong>en</strong>fr<strong>en</strong>tar <strong>en</strong> alguna medida <strong>la</strong>s nuevas condiciones tecnológicasy económicas que am<strong>en</strong>azan sus costumbres.Uno <strong>de</strong> estos esfuerzos surge por parte <strong>de</strong> un grupo <strong>de</strong> mujeres bordadoras <strong>de</strong><strong>la</strong> etnia atacameña <strong>en</strong> los Ayllus <strong>de</strong> San Pedro <strong>de</strong> Atacama. A través <strong>de</strong> distintostalleres han logrado recordar técnicas textiles y conocimi<strong>en</strong>tos ancestralesque para algunos se creyeron perdidos, pero a <strong>la</strong> vez y muy importante se trasmitememoria sobre cómo fue <strong>la</strong> cotidianidad <strong>de</strong> su comunidad, interpretada<strong>de</strong>s<strong>de</strong> <strong>la</strong> perspectiva <strong>de</strong> mujeres que fueron protagonistas <strong>de</strong> ese pasado y <strong>en</strong><strong>la</strong> actualidad se <strong>en</strong>cargan <strong>de</strong> preservar <strong>la</strong> tradición expresado <strong>en</strong> sus tejidosy <strong>en</strong> su voz.<strong>Los</strong> talleres se han convertido <strong>en</strong> un importante espacio <strong>de</strong> <strong>oral</strong>idad para docum<strong>en</strong>tar,analizar <strong>la</strong>s difer<strong>en</strong>tes transformaciones y <strong>la</strong> sobreviv<strong>en</strong>cia <strong>de</strong> <strong>la</strong> tradición<strong>de</strong> un pueblo andino durante <strong>la</strong> segunda mitad <strong>de</strong>l <strong>siglo</strong> XX. <strong>Los</strong> aportesnarrativos y <strong>el</strong> <strong>en</strong>foque <strong>de</strong> <strong>historia</strong>s <strong>de</strong> vidas dan significativas bases y <strong>el</strong>em<strong>en</strong>tospara <strong>la</strong> reconstruir una época específica para una nación originaria <strong>de</strong> un<strong>la</strong>rgo legado histórico que se niega a ser absorbida por <strong>la</strong> “occi<strong>de</strong>ntalización”<strong>en</strong> medio <strong>de</strong>l Desierto <strong>de</strong> Atacama.The textile industries are consi<strong>de</strong>red the most repres<strong>en</strong>tative and also one ofthe most beautiful arts in the An<strong>de</strong>s. Despite being in such high esteem, thishas not prev<strong>en</strong>ted it from <strong>de</strong>valuation, disqualification and to the consequ<strong>en</strong>tneglect of many traditional crafts re<strong>la</strong>ted to it, mostly wh<strong>en</strong> values promotedby industrialization and globalization have be<strong>en</strong> producing drastic changes tosome cultural practices, ev<strong>en</strong> in some cases, into extinction during the <strong>la</strong>st fivec<strong>en</strong>turies.However, the indig<strong>en</strong>ous people still resist and refuse to lose many of theirtraditions. They have managed to implem<strong>en</strong>t differ<strong>en</strong>t strategies in or<strong>de</strong>r tocope in some way the new technological and economic conditions that threat<strong>en</strong>their traditions.One of such effort comes from an atacamanian group of embroi<strong>de</strong>rers wom<strong>en</strong>of Ayllus in San Pedro <strong>de</strong> Atacama. Through various workshops they have succee<strong>de</strong>din reminding ancestral techniques and knowledge that some b<strong>el</strong>ievedlost, but at the same time they transmitted memories about how was the dailylife of their community, interpreted from the perspective of wom<strong>en</strong> who p<strong>la</strong>yeda leading role in the past and are curr<strong>en</strong>tly responsible for preserving thetradition expressed in their fabrics and their voices.The workshops have become an important p<strong>la</strong>ce of <strong>oral</strong>ity to docum<strong>en</strong>t,analyze the many transformations and the survival of traditions of the An<strong>de</strong>anpeople in the second half of the tw<strong>en</strong>tieth c<strong>en</strong>tury. The contributions of narrativeand life stories approach are significant <strong>el</strong>em<strong>en</strong>ts for the foundation andrebuilding a specific time of a Native with long historical legacy that refuses tobe absorbed by the “Westernization” in the middle of the Atacama Desert.CASTRELLÓN, Vianey y HERRERA, Miros<strong>la</strong>vaLa reconstrucción <strong>de</strong>l s<strong>en</strong>tido <strong>de</strong> pert<strong>en</strong><strong>en</strong>cia <strong>de</strong> lospanameños a través <strong>de</strong> su re<strong>la</strong>ción con <strong>el</strong> Canal <strong>de</strong>PanamáEl Canal <strong>de</strong> Panamá nació como una iniciativa <strong>de</strong> naciones extranjeras; primerofueron los franceses qui<strong>en</strong>es iniciaron su construcción, una tarea que posteriorm<strong>en</strong>terecayó <strong>en</strong> <strong>el</strong> gobierno estadouni<strong>de</strong>nse.Este ev<strong>en</strong>to histórico se dio a finales <strong>de</strong>l <strong>siglo</strong> XIX y principios <strong>de</strong>l <strong>siglo</strong> XX, justo<strong>en</strong> <strong>el</strong> período cuando Panamá surgía como nación, primero al separarse <strong>de</strong> Españay posteriorm<strong>en</strong>te, al in<strong>de</strong>p<strong>en</strong>dizarse <strong>de</strong> <strong>la</strong> Gran Colombia.A través <strong>de</strong> los años, mi<strong>en</strong>tras <strong>el</strong> Canal era administrado por Estados Unidos,los panameños perdían <strong>el</strong> s<strong>en</strong>tido <strong>de</strong> pert<strong>en</strong><strong>en</strong>cia por esta vía. Ellos eran merosespectadores, sin po<strong>de</strong>r <strong>de</strong> <strong>de</strong>cisión sobre <strong>la</strong>s operaciones <strong>de</strong>l mayor bi<strong>en</strong><strong>de</strong>l Estado panameño.Aún <strong>de</strong>spués <strong>de</strong> que <strong>el</strong> Canal regresara a <strong>la</strong> administración panameña, <strong>en</strong> e<strong>la</strong>ño 1999, <strong>el</strong> panameño no s<strong>en</strong>tía que <strong>la</strong> vía era suya, era vista como una naciónaparte don<strong>de</strong> se hab<strong>la</strong>ba inglés y <strong>el</strong> estilo <strong>de</strong> vida estaba “americanizado”.Ahora, casi un <strong>siglo</strong> <strong>de</strong>spués <strong>de</strong> su inauguración, <strong>el</strong> Programa <strong>de</strong> Ampliación<strong>de</strong>l Canal <strong>de</strong> Panamá le ha dado <strong>la</strong> oportunidad a los panameños <strong>de</strong> revalidar<strong>la</strong> i<strong>de</strong>ntidad nacional que se había perdido con respecto a <strong>la</strong> vía interoceánicaporque son <strong>en</strong> su mayoría profesionales panameños qui<strong>en</strong>es administran yejecutan esta obra valorada <strong>en</strong> B/. 5.250 millones.Des<strong>de</strong> <strong>el</strong> proceso <strong>de</strong> divulgación para <strong>el</strong> referéndum c<strong>el</strong>ebrado <strong>en</strong> <strong>el</strong> año 2006,se ap<strong>el</strong>ó al s<strong>en</strong>timi<strong>en</strong>to <strong>de</strong> orgullo nacional que <strong>la</strong> ampliación traería a un país25