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Rune in the poetry of José María Arguedas (1) by Gonzalo Espino shines in Lima Peru fox cave



1. Quechua Ethnopoetics

Our approach will be from the Quechua ethnopoetics, suggesting outline on which we will coordinate our reading, that is, what are the poetic register marks and how the universe of symbolic representations Quechua finish set the poem. From the perspective of the Andean ethnopoetics, we postulate five raids in the text: The first has to do with the texture Quechua and its relationship to the ancestor-traditional forms, ie how the Quechua Amerindian forms appear in the heterogeneous texture and book format (1). Two, the relationship between man and the divinities, so if the poem deities notices accompanying the Quechua world, how is the relationship in the poem rune-god? Three, how nature is part of the text, what features and how they reproached the poetic statement. Four, what kind of transactions occur in the poetic text in its own discourse or worldview for India. From there we can investigate the nature of the tinkuy, conducting paired yananti or relationships of complementarity and reciprocity, etc. And finally, five, as the speaker is installed in the history or the fabric of the text.

said this will work Rune category structuring the poetic discourse of José María Arguedas (hereinafter: JMA) in the first poem published in 1962 Quechua: Tupac Amaru kamaq taytanchisman / A Tupac Amaru our parent operator, defined as Haylli-taki. Thus, in this reading, it is worth pausing to consider the subject of enunciation is subject moves from individual encouragement to their collective condition as representing a llaqta. The subject of enunciation as a subject that has to be individual but collective preference and the subject moves from the individual voice, ñuqa, the collective ñuqanchis, as will happen in the case of Quechua poetry writings of Arguedas. This Traffic is what defines the poetic practice of JMA as indigenous Quechua.

2. Runa
'll check before entering the text, the notion of rune. The human condition is universal consistency that differs in how humans relate to specific areas and as we look at the world and we assume, in the now and from a memory of time. From this perspective, the rune is a subject only possible in relation to another. Will be in excellent condition which is capable of linking with other living things. The human configuration of rune was rough. In its modern representation is a hidden memory that has to do with the historical break of the English invasion. When this happened, happened to be fully realized subject to its pariah status. Thus the concept rune evokes a strong historical content that has to do with people through different settings, which has faced the night of history. Rune and Indian merge into a single area, but the rune is the confidence of the self per se. A rune is only possible if you imagine in terms of space, relationships and understanding the world, but imagine this will lead to autonomy, dull, pulsating to a subject that is not related or is static. It never was.

What then demand a definition that we place in your relationship with a community-real or imagined to modern times-happy, because it evokes a membership located located. A rune is not named likewise, need to appear as part of, is defined by a set of specific ethnic or cultural, for it is paradigmatic, the way it presents Gregorio Mamani Condori:
Aqopiyamanta kani, nan watan llaqtaymanta chayamusqay chunka tawa, Gregory Condon Mamanin Sutiyoso. / "My name is Gregorio Mamani Condori, I'm from Acopia and forty years ago I got my people." (2).
The idea of \u200b\u200bbelonging is related to the implementation of subject (qari / warmi) (3), in the traditional line is to participate in community life, take charge and worship the gods.

3. Rune Studies
This line of thought as we advance in Ethnopoetics Quechua, he had done Mróz, Esterman and recently Paul has worked Landeo. In the early seventeenth century, González Holguín recorded the entry as "Rune. Person, man or woman and the baron. Huc rune. "(4). Mróz defined in traditional terms, he said: "To be rune, an individual must be considered rune itself and should be recognized as such by other rune, especially those with whom they maintain close contacts. Must abide by the rules of social behavior that make this recognition. " Paul Landeo

authorized a review of the category, proposed review in relation to the deities, its being, only if it is part of a community and ends with vertical illusions by introducing new elements of the definition as we shall see below. Landeo says:
"is the observance of social norms, recognition and practice, we qualify as a rune. This means being part of a territory, therefore have a common origin, share the traditions of the people and speak the same language. These conditions societal are allowing the Rune Rune transcend. Other rules that allow acquiring social prestige conferred by this category is to participate in various activities that benefit the community, to practice reciprocity, community roles and have various capacities in honor of the patron saints or guardian gods. Are they fulfilling responsibilities which the latter gives greater social prestige. A community, ayllu has a visible social stratification. Apukuna exist (people who have substantial property and assets). "
Then he moved to the discussion of wakcha rune and the mana rune, ie Landeo we plant the complexity of the category and examines from sacred texts and narrative texts Quechua Quechua (5).

sense of belonging leads to observe two things: being in the community and out of it. In both cases it must be remembered that the status of rune is also organized by a kind of morality that has to do with allin kausay, this implicature is to live well as having to do with living well in relation to the other, the other runes, what is derived do (allin Ruray) and love (allin sunqun khuyay), but also respectful which is already existing in these spaces, whether on this side (here) or across (beyond).

4.
movement must remember that historically, among Andean populations, established close relations of exchange and thereby allowing migration socio-economic balance so high stocks traded products and product-we must also understand cultures, symbols, etc. - With the people of this valley or the coast, between fish and coca, between the pope and spondilus, etc. But this in a more or less harmonic is upset with the turmoil that exists with the arrival and English invasion of the lands of the four his (mita, indium concentration, etc..) Or in recent times, deprivation of freedom and adventure after the riots migrant Indians. Under these conditions, we are not talking about the rune happy, but the rune that is affected first by the despoliation of their lands, junking of the community or the impact of modernization and the belief of the modern myth of the school. The city is exotic and intensely attractive. But it is the domain space is a space where he builds a new community. Point on the back.

kamaq taytaychisman In Tupac Amaru, if the metaphorical world of the poem is what stands out for its intensity and performance: potential for time management that refers to history as unavoidable referentiality, but this time as the body distant and mythical but all the talk is organized from Kunan, the now. The reading will be done from now and from here. Therefore, in terms of referentiality, the metaphor becomes a reference in both fiction tells the truth. So if the past is responsible for that dark and sad story, now runakuna has changed and they have taken not only the streets but the area of \u200b\u200bthe city of Lima.
(continued)

Bibliography:

Espino glitters, Gonzalo. Ethnopoetics Quechua. Quechua texts and oral tradition. Lima: Universidad Nacional Mayor de San Marcos / Graduate School, Faculty of Letters, 2007 (Thesis of Doctor of Peruvian and Latin American Literature).

Estermann, Joses. Andean philosophy. Cross-cultural study of Andean indigenous knowledge. Quito: Abya Yala, 1998.

Landeo Muñoz, Pablo Andrés. Andean categories to approximate the umallanchikpi Willakuy kaqkuna. (Imaginary Beings of the Andean world.) Lima: Universidad Nacional Mayor de San Marcos / Graduate School, Faculty of Letters, 2010 (Master's thesis in Peruvian and Latin American Literature).

Mroz, Marcin. The Rune and Wiracuča. The social ideology Andean Quechua oral tradition. Warsaw: University of Warsaw, Center for Latin American Studies, 1992.

Rodríguez Monarca, Claudia. "Statement heterogeneous current indigenous poetry of Chile and Peru" Philological Studies, No. 44. Valdivia: set. 2009, p.181-194. < pid="S0071-17132009000100011&script=">

References:
(1) refer the text of Claudia Rodriguez, "" Statement heterogeneous current indigenous poetry of Chile and Peru. "
(2) Escalante Gutiérrez, Carmen (y) Ricardo Gutiérrez Fernández: Gregorio Mamani Condori. Autobiography. Cuzco: Centro de Estudios Rurales Andinos Bartolomé de las Casas, 1977.
(3) "Rune. man or woman, "Fray Domingo de Santo Thomas, Lexicon and Vocabulary of the general language of Peru, 1560.
(4) Diego González Holguín, the Lengva Vocabvlario General Language All Perv Call Qquichua or Inca. 3 rd ed. Lima: Universidad Nacional Mayor de San Marcos, 1989.
(5) Such complexity can be read through Chapter 2, "Rune" by Pablo Landeo, Andean categories to approximate the umallanchikpi Willakuy kaqkuna.

Photo: Pints \u200b\u200bon the streets of Lima, celebrating 100 years of Arguedas

© Gonzalo Espino glitters
March 2011