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Item type:Publication, Maps’ agency and mountains’ multiplicity: Conflicts triggered by state maps involving pilgrims and desired mining futures in the Andes(John Wiley and Sons Inc, 2024-09-01)This article analyzes how the agency of state maps triggered conflicts between rural communities, pilgrims, and state institutions, in which some mountains emerged as multiple entities within and beyond the nature-culture divide. The Quyllurit'i shrine is the focus of an important pilgrimage in the Andes. The Peruvian state established the shrine´s Protected Area in 2010 but had been granting mining concessions around it. Confronted with a state map of the Protected Area surrounded by mining concessions, the pilgrims' organizations called for their nullification and staged protests in Cuzco city in 2016. Meanwhile, the community within which the shrine is located experienced the establishment of the Protected Area as a process of land expropriation. Its members were holders of the mining concessions and aimed to conduct mining on their lands. Mining concessions, the Protected Area, and land titles were the state maps mediating these conflicts. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Roles and Legitimacy of the Communal Indigenous Authorities: Landlords, Ruwales and Relations with the State in Q’ero Communities (Cusco, Peru, 1922-2020)(Universidad Catolica del Norte, 2023-01-01)This article analyzes the roles and legitimacy of the communal authorities at the Q’ero hacienda (Paucartambo, Cusco) and the communities emerging therefrom. The colonial state established the hacienda in the XVII century. However, in 1922, its authority structure was more characteristic of communities descending from colonial Councils of Indians (Cabildos de Indios). Based on ethnographic records beginning in 1922 and fieldwork conducted in 2007 and 2008, the article shows how communal indigenous authorities, whose external legitimacy came from the landlord and the state, were essential to organizing hacienda work. As part of their role as mediators between humans and ruwales (places with agency and intentionality), these authorities were responsible for the rainy season festivities. When the hacienda closed in the 1960s, the state recognized these collectives as ‘peasant communities’ and imposed a new authority structure. While these new authorities were in charge of the relations with the state, the communal indigenous authorities continued in their roles. Their legitimacy emerged directly from the community of humans and ruwales and was only weakly tied to the state.