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Aymara new year – La Paz
The Aymara new year celebration (ANA) in Tiwanaku was promoted by intellectual Aymara city dwellers and non-governmental organizations (NGO) linked to different churches, not so for the community members of the Ingavi province, According to a research. From the formation of the Council of Amawtas in 1991 revalued more ancestral rituals which coincide with the winter Equinox, the 21 June, It reveals the study of sociologist Elizabeth Andia.
The book "sum chuymampi sarnaqana (walk with good heart in Spanish). History of the Council of Amawtas of Tiwanaku"is the result of a research project of 18 years surrounding the celebration, reflection and debate about the cultural identity of the Aymara new year in Tiwanaku. His approach is anthropological, ethnographic and even philosophical.
"The interesting thing is that those who come to tell the residents of the Tiwanaku which should make the Aymara new year are foreign people, Aymara city slickers, but also mestizos. In this they have had to also see NGOs such as the Centre of Popular theology (CPT) and the Ecumenical Centre for promotion and research of Andean theology (CEPITA), where working indigenous and mestizo, intellectual Aymara from Tiwanaku", designates the researcher.
With the recovery of the Pachakuti speech (lap in Spanish), says sociologist, "outsiders" to convince community members that "they are heirs to ancient cultures as the existed and made a speech in that sense". Recommended invoking the Pachamama (Mother Earth) rather than the Virgin Mary and stop using the crucifix, but the Council sages argue that who convene importantly regardless is to call positive energies.
At this stage the researcher calls "neo-colonialism", because it is in the decolonization discourse of "foreign" colonizers aspects. ANDIA differs to the older children's amawtas, in the first it is located the mallkus, Master yatiris, wise elders and community authorities; and between the seconds, apprentices the yatiris and even those who, having been born in Tiwanaku live in the city and return to their place of origin in a sporadic manner.
ANDIA points out that at the end of the year 80 the ritual of the Aymara new year was preceded by city of Aymara and mestizo urban intellectuals, and an original name Rufino Phaxsi, against who rise the 23 communities of the Tiwanaku accusing him of personalistic. The movement was promoted by another character, the aymara Valentin Mejillones.
The year 1991 the first Council of Amawtas of Tiwanaku complies with representation of the 23 communities. Although mussels appeared not as President or Vice President, the sociologist said that you can empower themselves subtly of this space.
Time for the possession of amawtas are both true yatiris or "touched by lightning", as apprentices, where the 23 communities make a manifesto that the celebration of the ANA belonged to Tiwanaku, with social control, in order to ensure collective participation and benefit for all.
According to the inquiry., Mussels manages to have domination of the Council of Amawtas until the year 2010 It was found at his home in possession of drug. Previous years, en 2006, He was commissioned to deliver the baton to President Evo Morales, in an Andean ritual. This fact, According to Andia, It did not affect the Council because members said "we have warned you if you went by evil walking it would end badly".
"The speciality of research are 14 recordings made between 1991 and 1992 the amautas religious meetings, "their trials for the celebration and reflections about your identity and the had to do the celebration", says researcher. The book offers textual phrases from those encounters with translations of the aymara Castilian.
The sociologist said that the philosophy of the community members of Tiwanaku is based on the important thing is to walk with good heart - hence the title of the book-, In addition to maintaining harmony and unity in the community and do not damage each other. The Council of Amawtas, Despite the differences to its interior remains United and today achieved its consolidation and recognition at national and international level, which allowed, at the same time, promote Andean rituals and the tiwanakota culture.
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