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Autor: > Javier Lajo

Elementos para una Teora del Derecho Indgena [2009-07-!"El socialismo andino-ama#$nico[2009-07-02"El %am&n' el puma ( el amaru[200)-07-*"+o,re las cum,res' .orreita/ ( el Estado plurinacional[200)-0*-2"a escuela indgena de la 1hapa 3una/[2007-0-2!"Descoloni#ar la mente[200!-2-"4anantin5u( ( .h6e55allu%a[200!--!"egion8ndina+olari la :iloso:a mesti#a aculturada[200!-0-2*"Peru Pachat;ssan


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Javier Lajo

El Gaman' el Puma ( el 8maruRecuperemos el sumac kausay -el vivir bien-, por un "Orden Andino"

En anteriores artculos nos hemos referido a la Ruta Inka o Qhapaq an, como el "Camino de los Justos", oescuela de sabidura andina, en su profundidad ontolica, es decir trataba de e!plicar su contenido, claro,desde la isin de los #uquina que es mi pueblo, $ solo en el artculo titulado% &Imaninantataq 'umaq(a)sa$*,o &Qu+ es pues, el iir -ien*, he intentado e!plicar sus m.ltiples relaciones con otros aspectosde la cultura andina, como es el caso del "sumac kausa$", que tal como lo est/n usando en los debatesconstitucionales0en -oliia $ Ecuador, solo en planos de la economa, o de la poltica, o de la +tica, nodebiera ser reducido a ninuno de estos planos, pues abarca, como lo amos a comentar, el con1unto de lostemas de la sabidura de nuestros pueblos andinos2 3 tambi+n porque para el +!ito de nuestros pueblos enlas luchas actuales, no bastar/ que aitemos solamente el 'umac (ausa$ en forma aislada, sino dentro dela recuperacin del "equilibrio h4ampi" o re5emprendimiento del camino de los Qhapaq o "camino de los1ustos", m+todo eneral o prorama para recuperar el equilibrio del mundo, u "6rden 7ndino", pues elSumac Kausay esta complementado por el Allin Munay, el Allin Yachay y el Allin Ruway que

componen el camino del Waman, el Puma y el Amaru.

La escuela indgena del Qhapaq an

IMANINANTATAQ SUMAQ KAWSAY?

Por: Javier Lajo

En su propuesta del 2 de octubre del 2006, el hermano Evo Morales, Presidente de todos

los indgenas del continente, hablando sobre el Sumaq Kausa!, dice" #onstruamos una

verdadera comunidad de naciones sudamericana para vivir bien!$ luego de%ine" &'ivir

bien, es pensar no s(lo en t)rminos de ingreso per*c+pita sino de identidad cultural, de

comunidad, de armona entre nosotros con nuestra madre tierra- . en otra parte

remacha" &/osotros *los indgenas* no creemos en la lnea del progreso el desarrollo

ilimitado a costa del tro de la naturale1a--- tenemos que complementarnos--- ebemos

compartir- Esto para muchos que subestiman la grande1a potencia de nuestra cultura

andina puede parecer---, 3Poesa indgena4, 35omanticismo4, 3uenos deseos4---
http://machaqmara.googlepages.com/wamanelpumayelamaruhttp://machaqmara.googlepages.com/imaninantataqsumaqkausayhttp://machaqmara.googlepages.com/imaninantataqsumaqkausayhttp://machaqmara.googlepages.com/imaninantataqsumaqkausayhttp://alainet.org/active/25273#sdfootnote1symhttp://machaqmara.googlepages.com/imaninantataqsumaqkausayhttp://sites.google.com/site/machaqmara/JAVIERLAJO.TIFhttp://machaqmara.googlepages.com/wamanelpumayelamaruhttp://machaqmara.googlepages.com/imaninantataqsumaqkausayhttp://machaqmara.googlepages.com/imaninantataqsumaqkausayhttp://alainet.org/active/25273#sdfootnote1symhttp://machaqmara.googlepages.com/imaninantataqsumaqkausay


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Principios de sabidura indgena - (I Parte)PACHATSSAN: VNCULO O VIGA MAESTRA DE LA EISTENCIA

Por: Javier Lajo

e7amos a los lectores que abunden pro%undicen sobre la construcci(n u obtenci(n

simple de la #ru1 del 8i9ana:u, en el libro &;hapaq conocida vulgarmente como ha:ana?, es producto de &las relaciones de

complementaci(n proporcionalidad entre el crculo el cuadrado que representan los

smbolos de la paridad c(smica primordial" Pachamama Pachatata, respectivamente----

Principios de sabidura indgena (II Parte)! A N A N T I N " U ! ! C H # E " " A L L U $ A

Por: Javier LajoEn el li,ro 1hapa 3una' mas all& de la ci


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naturale1a, es decir la sociedad =n:a la cultura andina en general, no s(lo habran

querido &monitorear el +ngulo de incidencia de los raos solares sobre la tierra, a trav)s

del sistema de &=nti9atanas construidos a lo largo del ;hapaq


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This is a ,oo5 %hose apparent :ocus on the past and past times should not con:use usN F( spea5ingto us o: 8ndean culture and thought' it situates these and their peoples in a time %hen there is node:eated' nor has ,een a conueredN Its aim is to turn our su,Lecti


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0utsi*e the n*ean )orl*, ver+ fe) 1eruvian )riters have insinuate* the importance of n*ean culture insolvin lon-hel* structural pro'lems of the nation an* the i*entit+ of the 1eruvian people. %ut in theirs+mpathies, the+ *o not leave out expressin their o)n preju*ices an* *ou'ts a'out its affinit+ )ith the )est.&he 2hapa 3an *oes not *ou't 4 it 'ursts )ith relevance in the no), ta(in the place of 'oo(s li(e: 1er5:1ro'lema + 1osi'ili*a* '+ Jore %asa*re, %uscan*o un /nca: /*enti*a* + 6top7a en Los n*es '+ l'erto8lores 9alin*o, or l ;acimiento *e una 6top7a '+ #anuel %ura. n* more still, it ma(es us feel the voi*

left '+ J.$. #ariateui in his iete nsa+os on )hat is the /n*ian? @hat is his culture? /s he just apro'lem?Per"# Problema y Posibilidadserve* to help us realiAe the limits of in*ienism, that vin*icatin the /n*ian*oes not lea* to true li'eration from the internal colonialism that oppresses him, an* is not possi'le )ithouta precise un*erstan*in of n*ean culture. $uscando un Incaan*El %acimiento de una &topiapropose toli'erate us from the influence of in*ienism, +et a*mit that the+ still cannot ive us *efinitions of )hat aren*ean an* n*ean culture, one just as important as 9ree( an* Boman for its contri'utions to humanciviliAation. 8lores 9alin*oCs o'jective is not )hat his title suests, iven that he confirms it is not an /n(a hesee(s. Bather, he tries to open up the national imaination to a *ifferent or*er, one that motivates the re'irthof the 1eruvian nation an* its i*entit+ 4 'einnin )ith a reappraisal of the n*ean utopia. &his or*er*istinuishes itself from the )estern uropean an* the ;orth merican, instea* servin the realiAation of the1eruvian, its o)n utopia, an* our o)n mo*ernit+ set free from the neation of the n*ean.&hese are 'oo(s of an am'iuous su'jectivit+ that )aver 'et)een lo+alt+ to the )estern an* s+mpath+ for then*ean, 'ut that relate n*ean insurencies from Juan antos tahualpa an* &upac maru to Jose #ar7arue*as. &his surreptitiousl+ aims to 'rea( us from false i*ols of criolism, especiall+ those most *ecrepitthat preach the interation, civiliAation, an* inclusionC of the vin*icate* /n*ian. &hese 'oo(s *isplace theideal creolean* Lima resi*ent from the center of the national imaination in a repu'lic )ith fe) to no/n*ians. n* the+ succee* in puttin the n*ean at the center of nation an* i*entit+, as(in all 1eruvians:@hat is n*ean? %ut the+ have no ans)ers. &he+ (no) that the ans)ers are not foun* in histor+ oranthropolo+. &he+ (no) the ans)ers )ill come onl+ from )hat is enuinel+ n*ean.'hapa anis a 'oo( )ith coherent an* s+stematic ans)ers to this uestion. /t is a 'ri*in 'oo( that

exten*s out)ar*s from the n*ean )orl*. n* it *oes not *o so '+ proposin )e attain a common space ofencounter, that of tin*uy andino, of mutual 'enefit 'et)een )hat )e have of n*ean an* )estern, )hichuntil no) has 'een preferre* '+ essentialiAe* spirits, *ivi*e*, an* am'iuous. /t suests )e reconstruct oursu'jectivit+ to en* the am'iuit+ that perverts it, an* also to *ispossess ourselves of the influence of thatreat lie that ma*e us 'elieve )e, too, )oul* 'e )esterners an* not n*ean.'hapa %an*evelops a succinct an* unexpecte* critiue ra*icall+ *istinct from )estern philosoph+ 4 asmuch from the )estCs manifeste* sense as from its cleverl+-mas(e* non-sense. /t ta(es a*vantae of theuncertaint+ iven to us '+ the mo*ernit+ ra*icaliAe* '+ Ea'ermas, Bal)s, or en, an* the postmo*ern*isenchantment of )estern societ+ that uises itself )ith spells an* fa'les on di++erenceaccor*in to thei*eas of L+otar*, Vattimu, or FiAe(. &he 'oo( teaches us the forms of n*ean thouht, li(e complementar+parit+ or yanantin, proportional confrontation or tin*uy, interconnecte*ness or the taa-chacanan*ean

cosmovision, an* the support 'eam of existence or Pachat"ssan. &hrouh these teachins 4 an* )hat it'aptiAes balanced thought4 it acts as if to con us into 'elievin that '+ sho)in the forms of n*ean thouhtreturnin to pure cultural forms, the n*ean past )oul* 'e re'orn an* the n*ean present )oul* cease to'e.

'hapa an'ears the arms of the 2hapa Guna, the n*ean chool, of the pre-/n(a lineae of the just an*)ise, of the upriht, virtuous, an* no'leH an* the resoun*in echoes reach us provo(in the almostinexora'le return of the )ill of the n*ean man )ho has learne* to en*ure an* )ait over time. &hese arearms of (no)le*e 'elonin to the amautas)ho (ne) the secret of life an* of )al(in )ith uprihtnessalon the line of truth 4 somethin so contrar+ to our overnments to*a+ 4 achievin h,ampi balancean* itsconservation. &his is the )is*om of the runasof n*ean culture )ho (ne) ho) to tie donthe anle of

occurrence of the sun over the earth, ho) to fasten the solar star to the line that uar*s an* po)ers lifethrouhout the arth.


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&he archaic imaes are meant to ive us a fairer un*erstan*in of n*ean culture an* of balanced thoughtto*ifferentiate it from )estern logos. &he n*ean iconoraph+ in the 'oo( captures our attention, alterin ourperceptions an* in them our intimac+ )ith the pre-/n(a an* /n(a. &he+ 'rin a su'versive presence into ourself-consciousness, a presence )e 'elieve* *ea*, su'missive, an* inert 4 li(e museum relics that hint of alorious past 'ut have 'een cast a)a+ an* are satisfactor+ onl+ to anotherCs lance. &he iconoraph+ incitesrecover+ of a culture that has not exhauste* its vitalit+ to reassert itself )ithin the nation from the oriin its

cultural *ifferences.&hese imaes alter our su'jectivit+ from a place of )is*om an* the tonues of the ancient n*ean peoples:1uuinas, 2uechuas, an* +maras 4 master architects of the 2hapa 3an, name an* m+tholoical roa* )ithan alleorical sinificance that spea(s to )hat is real an* meaninful in the oriins of our culture. &hisculture has not faile* to 'e contemporar+, an* in its *ail+ efforts, in touch )ith its oriins, hol*s the po)er topronounce a *ifferent present in )hich the n*ean an* )estern concur in the concert of a ne ndeanorder./ts name announces that themaru una, the m+th of the anacon*a men in the imaination of the 2uich)apeoples of 1utuma+o, have come 'ac( to travel the path of n*ean )is*om an* ain understanding o+ thestatus o+ the orld,s h,ampi balanceH an*, as in*icate* in the epiraph 'esi*e the 'oo(Cs name, the+ inten* tosprea* the *istinction of a )ise an* just civiliAation, capa'le of offerin an or*er *istinct from the )esternciviliAation in )hich )e live )ith anuish an* uncertaint+. 'hapa anhol*s the po)er of the ancientn*ean s+m'olo+ in the hopeful presence of the altiplano i*ol of /lla)i, the same icon as the 1achacama ofthe coast, i*ols that represent the sinularit+ of this culture an* of its oriins in a pair of entities,complementar+ 'eins that occur in the uniueness of their repro*uctive parit+, of human life, an* nature, inthe act of continuall+ ivin 'irth to life.

'hapa antells us that the n*ean beingis the humanpair, that of e/istential parity, existin as a 'ein

neither *ivi*e* nor incline* to let itself su'mit to the existential anuishes that 'elon to )estern mo*ernit+H

parit+ that hol*s life fastene* or tied don'+ m+tholoical serpents that protectivel+ envelop the existential

pair su'mere* in the ecstas+ of their union, that shelter the m+tholoical pair in the creative moment of life

an* culture, in the act of creatin life, ivin an* repro*ucin it. &his is a couple that loo( )ith e+es turne*

to)ar* us in the continuous act of the repro*uction of life, from the a'solute place of oriins an* of culture.

&heir e+es incite us to internaliAe their contemplation, to share the enjo+ment of ecstas+ complete in life,

t)istin our su'jectivit+ accustome* to loo( )ith *is*ain on the n*ean past, alterin our perception of the

n*ean, as thouh the face that loo(s from the past *epresses us )ithout )antin to. ;o) that their e+es are

our e+es, the e+es of a *ifferent outloo( an* introspection, it is as if in this in)ar* lance there exists neither

time nor space for neative spirits, for the pain, the *eath, an* the riefH this ne) loo( comes solel+ from the

place of union of the oriinal pair, an oriin common in all cultural m+ths.&his loo( ra*iates amaAement for the act itself, )hich is pleasura'le for the fliht of the m+tholoical couple)ho o creatin life throuhout the )orl* 4 as serpents seem to come forth from the manCs hea* an* the

)omanCs hair resem'les the )ins of the con*or. he sits )ith her han*s insi*e those of the man s+m'oliAinthe creative act of the culture from the same center of life an* nature, in a place that chooses the n*eanculture, an* that has as its onl+ limit the pleasant outloo( of its oriins, that of our outloo(.

&he 'alance* thouht or hapathouht 'ursts forth overcomin the vular place impose* '+ anthropolo+

an* ethnoraph+ that in stu*+in the n*ean man in his ha'itat consi*ere* his cultural em'lem to 'e the

oo* use of natural resources. @hat is n*ean 'alance* thouht? n* the ans)ers return from our cultural

oriins surroun*e* )ith the textual colorfulness of terms li(e yanan-tin*uy, taaphaa, pachatuss0n,

ch,e**allua, Illai an*Pacha*amacthat come li(e phantoms to repossess us an* occup+ their rihtful

place, that insinuate an existential superiorit+ or of life 'efore the %aconian su'ject, the mo*ern su'ject

*ivi*e* 'et)een the res coitans an* the res extensaH a su'ject separate* from the )orl* that he has ma*e

spectral an* that 4 to survive 4 (no)s he must return an* vie) the earth throuh the loo( of the n*eanman, of the m+tholoical an* the current to save himself an* save his civiliAation from the foreseen climatic

catastrophe, that )ill (noc( at our *oor )hen *eath ta(es the instrumental man 'efore he )ants, is a'le to,


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or manaes to a'an*on the lor*l+ honors an* prestie of ol* an* tire* mathematical reason an* paral+Ae*

mo*ern rationalit+. 1ostmo*ern i*eas seem useless in the ephemeral nature of *ifferin opinions crushe*

un*er the *ominance of the one, no) arroant in the most *evelope* of econom+, culture, an* technolo+.

&his is an occurrence infinitel+ certain an* that in a certain )a+ are the other face of the literar+ an*

cinemaraphic *+stopias that rane from the spectral vision of science personifie* in #ar+ helle+Cs monster

to the c+'ernetic nihtmare of The 1atri/, )hich represents the loss of the human 'o*+ in the implaca'le

net)or( of technolo+.@hat *ispute is this 'et)een the onean* thepairthat returns )ith 'hapa an? /t is an ol* philosophicalpro'lem 'eun '+ the 9ree(s that has taxe* mo*ernit+ as much in politics as in culture an* philosoph+. /ttranscen*s the parmeni*ian pro'lem of the one an* the multipleH transcen*s 1latonism an* ;eoplatonismprisoners of universal permanentsH an*, transcen*s ristotelian thouht from the natural *ifferences that*istinuish privilee* citiAens from the 'ar'aric. &he i*ea of complementar+ an* proportional parit+, ofyanan-tin*uymar(e* over the territor+ of 2hapa 3an an* its millenar+ temples in almost all of thesouthern hemisphere, offers us a *istinct possi'ilit+ to thin( an* to ta(e action. %ut no loner in essentialitiesor su'stances of 'ein or metaph+sics, that lea* to hopeless contra*ictions of rationalit+ in )esternphilosoph+ rear*in existence an* its *ifferences, the future of societ+, an* utilit+ of humanism. &hesecontra*ictions ram'le an* fin* no exit in communicative rationalit+, in intercultural philosoph+, or in the

*issolute, *emas(e* aesthetic of the *ifferences free* of the panoptic an* sanatoriums for the not-normaliAe*, the *emente*, iconoclasts, an* li'erate* spirits that appear to 'e the uncertain path of theimplaca'le self-critics of the one an* of a'solute reason )ho fin* in ;ietAsche the fountain of mu**+ )ater to*rin(. 'hapa an2as an n*ean school, uestions in this )a+ the same 'ases of 9ree( an* )esternphilosoph+ offerin us an alternative that is pleasinl+ ours.&he i*eas of the I an* its other appear su'verte* in the i*ea that the human functions, an* ensuressatisfaction in its parit+, represente* '+ the i*ol of /lla)i. &his i*ol s+m'oliAes the a'solute pair functionalonl+ )ithin itself, an* tells us that ever+thin functions in its complementalit+ 4 an* not in relations of*istinction of the one 4 )hich is i*entifie* )ith reasonan* truth, )ith logosan* eidosan* simulationan*the other, )hich euates )ith the m+thic an* the cosmic vision of the )orl* an* life. /lla)i is a culturalmanifestation open in its totalit+, )hereas the male fiure in Leonar*o *a VinciCs 3anon o+ Proportions,achieves the center of life an* its occurrence in the Benaissance, leavin out )oman )ho appears to 'e

*enie* 'ehin* man the master of ever+thin 4 inclu*in her, )ho can onl+ tr+ to appear hi**en in hisflo)in mane or in his uplifte* arms an* open les )ith )hich he means to occup+ all the plain of existence.&his imae expresses the Ju*eo-$hristian influence that places the complementar+ pair in *ou't, havinexpelle* *am from heaven 4 at the fault of ve.@hile mo*ernit+ see(s to et aroun* its impasse, reconiAin values in other an* accusin the voluntar+foretfulness of reason that *enies )hat it *oes not un*erstan*, the 'hapa an tells us of theinterconnecte*ness in the juncture of mutual o'liations of the yanapa*uy 2uechua, of reciprocalcooperation, of the helpin an* )or(in at the service of the other. &he interconnecte*ness of the Taa-3hacanais not an i*ea, it pre-exists all human relation, it is the o'liator+ form of existence an* co-existenceof humans )ith nature.

&he proportionalit+ that creates conruence an* 'alance in the pairs orPachatussan of life also preexistsgood an* reality, 'ecause it implies a coexistence-)ith an* an al)a+s optimal use of nature. &hisproportionalit+ *enies, rejectin natures *omination an* enslavement. @e exist as su'si*iaries to the )orl*or*er, to set riht climatic im'alances cause* '+ our same human culture. @e must correct )hat )e *o an*prevent the )orl* from sufferin a total inversion of its euili'rium )hen the time of pacha*utiarrives, sothat life is not *estro+e* an* stun su**enl+ '+ the inexora'le fatalit+ no) threatenin usH in the event thatthe )est *oes not halt the pollution, lo'al )armin, an* the excesses of its consumption societ+./n the i*ea of proportion or Tin*uy'et)een a thin an* its pair, 'et)een the one an* the other, an* in itspluralit+ or multiplicit+, there exists no opposition or contra*iction, it pre-exists the proportionalit+ thatpermits the 'alance of parts in its multiplicit+ an* of the one an* the plural )ith the )orl* an* life.o )e are astutel+ place* 'efore the 'rilliant occurrence of our cultural oriins, in the a'sence of )hich )e'elieve* that )e coul* 'e )esterners in full, avoi*in the anuish )e felt in *en+in our n*ean si*e.6nsatisfie* )ith )hat )e have *one an* )ho )e are, )e reclaime* a return to our roots to 'ecome somethin


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more *efine* an* less uncertain, an* )ithout fin*in ans)ers )e as(e*: @hat is n*ean culture? @hat isn*ean? ll the )hile )antin to put an en* to our cultural *eficiencies to imaine ourselves as 1eruvians.n* no) that the explanations have resulte* useless, the 'hapa anappears ivin ans)ers to uestions)e *i* not (no) ho) or coul* not ans)er.@e are thus confronte* )ith the astuteness of the n*ean 8oxes that happil+ return crossin '+ the Pacha-3ha*aof the4eep i!ersconuerin the *eath of our native culture, the+ return to spea( to us of their

existential forms of un*erstan*in life an* the cosmos. &he+ 'rin 'ac( from the %e+on*, from the nti,from the n*ean )orl* ans)ers to the uestions )e have as(e* )ithout (no)in ho) to respon* to them.@e are then 'efore the maic of the foxes from a'ove, those of the mountain, the 8oxes of the nti.

Lima, I januar+, !!

Presentation

Qha aq an:The Inka a!h o #isdom

Ra


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DrN ?ar( +cholten de D6,neth in The oute o: Giracocha'/ a con:erence gi m%as used in ,uildingsV and' up to ANA> 5m %as used in their Yuman @eograph(N ?athematicall('the :ormula is e=pressed as ANA> \ 0] and she adds that she %as not surprised %hen'-rs. -ary

eiche* after many years of research* discovered the e)istence of a unit of measurement used insome desert drawings in the #lains of 'a/caZ one that coincided %ith the measurement +cholten

had :oundNollo%ing accounts o: Giracocha made ,( annalists Ruan de Fetan#os and .rist$,al de ?olina ande=amining the route o: Giracocha' %e :ind a:ter


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The legend o: ?anco .apac and ?ama Xccllo rising together :rom a5e Titicaca as Pa5arina Sthe,irthplace o: li:e is representati


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philosoph( and the indigenous %isdom ,elonging to our nati


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PbX@X1or: Jos #en*7vil ;inaLos $ue no #uedan entender morir@n...!$uellos $ue entiendan vivir@n.

Manuscript from the Chilam alam

Este es un li,ro cu(a intencionalidad aparentemente #asadistano de,e con:undirnosN 8lha,larnos de la cultura ( el pensamiento andino uiere ue aconte#ca sta ( sus pue,los en untiempo en ue el derrotado no es' ni ha sido un


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su sentido mani:iesto como de su sin-sentido ocultoN 8pro


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ago,iarnos nos ago,iara' ( como si en este mirarnos todos no e=istiera ni tiempo ni espacio para losespritus negati


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la ra#$n ( la


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Qha aq an:

The Inka a!h o #isdomRa in the case o: proportionalagricultural measurementsN

The ch1ekkalluwadiagonal line %ith its angle o: 22 degrees and A0 minutes in relationto the north-south a=is o: the Earth Z y the #ower of its influenceZ is the optimal angle :or therotation o: the Earth6s a=isN Its ,alanced inclination or yanan2tinkuyma5es the Earth rotate ,e:orethe sun in the most intelligent %a(' gi


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8guilo means The 0entrali/ed loali/ation of the od IN Ge ought to slightl( e=pand on and impro


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8ll this s(m,olism regarding the!)isor 0enter of the Worldand the;oly Landhast%o reiterati


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e=plains the megalithic architecture and high mountain ur,anism Z i: it can ,e so called Z o: theconstructions o: In5a cities and the current%au#a Llactason the summit o: the sheer pea5s o: the8ndean corridor' in clear preparation :or catacl(sms and :loods that %ould ,e pro


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sa(s something that could lea


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o: %estern culture associate this loss of the meaning of eternity%ith their e=pulsion :rom someregion o: the Earth' thesu#reme region%here the %orld6s a=is once %as' and the land without evilNThis loss o: meaning or the way of immortalityshould ha


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.usco' %e re:er to the Wanca or Waccastone that predominated and protected the In5a sacred

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SUMAQ KAWSAY