Jano en los Andes: buscando la cuna mítica de la nación. Arqueólogos y maestros en la Semana indianista boliviana de 1931
Abstract
El artículo se concentra en un grupo de intelectuales que creyeron encontrar en Tiwanaku la edad dorada cuyas energías había que hacer renacer para pensar un futuro más luminoso para Bolivia. Incluso llegaron a reconciliar dos términos, contradictorios hasta entonces, indianidad y nación. El autor analiza la Semana indianista realizada en 1931 y el indianismo arqueológico/cultural. Este movimiento intelectual movilizó a arqueólogos aficionados, maestros y artistas que coincidían en esta mirada al pasado prehispánico. Así, nacionalismo y autoctonismo iban tejiendo un relato refundacional, cuyas ideas -e imaginarios milenarios- después de la Guerra del Chaco, serán articuladas por el nuevo nacionalismo revolucionario (primero con hegemonía militar y más tarde civil/popular) a un nuevo proyecto de nación donde las imágenes de las ruinas de Tiwanaku ya no serán solamente la cuna mítica de los aymaras sino de Bolivia toda.
This article focusses in a group of intellectuals (archeologists and teachers) who looked to Tiwanaku's past glories as a Golden Age energy that should be renewed in order to think a glowing future for Bolivia. They even got to reconcile two terms, until then contradictory: Indians and nation. The author deals with the Indianist Week carried out in 1931 as well as with the indianist cultural archeological movement, whose actions, intended to find a new future for Bolivia in the pre-colonial past. So, argues the author, nationalism and autochthonism were threading up a foundational narra-tion. After the Chaco war, most of these ideas -and millenarian imaginaries-are to be articulated by the new revolutionary nationalism (first with military hegemony, and later with a popular/civilian one) to a national project where Tiwanaku splendid ruins were not just the mythical cradle for aymaras but for the whole Bolivia.
This article focusses in a group of intellectuals (archeologists and teachers) who looked to Tiwanaku's past glories as a Golden Age energy that should be renewed in order to think a glowing future for Bolivia. They even got to reconcile two terms, until then contradictory: Indians and nation. The author deals with the Indianist Week carried out in 1931 as well as with the indianist cultural archeological movement, whose actions, intended to find a new future for Bolivia in the pre-colonial past. So, argues the author, nationalism and autochthonism were threading up a foundational narra-tion. After the Chaco war, most of these ideas -and millenarian imaginaries-are to be articulated by the new revolutionary nationalism (first with military hegemony, and later with a popular/civilian one) to a national project where Tiwanaku splendid ruins were not just the mythical cradle for aymaras but for the whole Bolivia.
Description
No. 29