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viernes, 16 de marzo de 2012



The amauta José Matos Mar in his recent interview by journalist Rosa Maria Palacios, published on Sunday 11 March 2012, highlights a crucial problem for the existence of the Creole nation as he says this on the edge of a cliff into the water can take the very existence of the Creole nation, although he called the official Peru. It is one of the first social scientists to their responsibility and ethical quality has to say about the existence of another world invisible to the official Peru. Who fear they may lose both their privileges and huge estates, being in the domain of a territory that does not belong.

The problem of amauta, which only recognizes a nation, not the case, is a multitude of nations that share a vision of things. But tells us that coincides with José María Arguedas, which is the Indian Peru, yes, but the Indian is not a uniform mass, comparing his assent in the capital, we will see organized into groups according to where they came from, only noticed his uniform or when in a meeting place where his territory, as they say they are abroad.

The other thing to recognize is that this state from Bolivar and San Martin created it without the help of the Indians, and for them they were the vanguard of the emerging bourgeoisie and therefore broadcasters ideology that held and sustain their new state and thus justify its successive governments.

When the teacher talks to reunite these two systems and I have lived estranged communities have migrated to the capital and have reformulated their organization or have built their social organization as they have been living in the Andes, but they have not wanted to join because, as you'll integrate your tormentor, what you do is who you become a more repressive elements of the world and the native state, as was Mr. Toledo. He transformed the Indian Creole, but genetically was an Indian, but his psyche had moved to another place and another dimension, it will be impossible to understand you and Alan Garcia that much worse is a direct descendant of the oppressors who took the government at the time of the alleged independence. What the ayllus to move to big cities is not only win the war on capitalism, but also make evident its invisibility.

This is what made many Indians, is to defeat the capitalist system Andes to the socialist system, there was by no means the integration, as this means acceptance and cooperation, so there is no at all. What you need is the utter contempt and now there are two worlds that at some point are interrelated, but not joined. What did our brothers go in search of the capitalist world to take advantage, but never copy their way of life, that we have seen in the community or ayllu Aymara, and continue despite the arbitrary division of this nation in a Bolivian side and one Peruvian. They did so with religion where the categories are more permanent Andean spiritual seeking the preservation of life, quite the contrary in the spiritual side opposite is theoretically alienating. It is alienating its merger with Thomistic philosophy that exalts the thanatos, or death instead of life, sees the passage from death into life as a way of exaltation and joy.

The important thing is that it has clarified that another country has not participated in the construction of this state, although the official country wants to impose his birth and identification for all, what has occurred and subsequent rejection of all the other country . Thus analyzing the internal war years when most of the class that is in that other country had the fear of losing their privileges, the strength of the early years of this he thought was what they expected the people of this messianic another country. Guzman took no vision for his analysis wrong, hence the same population of that country turned against him. The same provides Amauta José Matos Mar, that failure to include the union of these two countries the other country will lose their privileges and destroyed in a war far bloodier than what was experienced in the 80 and 90. Then we are warned.

Juan Esteban Yupanqui Villalobos.
Túpac Isaac II

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