Los indígenas del Perú frente a la Corona española

This article argues that the impact of the Constitution of Cádiz among Indigenous communities in the Viceroyalty of Peru was significant. In the context of the imperial crisis of the Spanish crown, Indigenous people took the tools that the constitution granted them to increase their level of self-government. Moreover, the changes implemented by the constitution persisted after its abolition, allowing Indigenous people to retain a level of self-government otherwise impossible to conceive after Ferdinand VII restored absolutist rule. In other words, Indigenous communities held on to their jurisdictional authority and refused to surrender the political tools that the constitution had granted them. Their actions demonstrate that the constitution was a watershed moment in the history of the viceroyalty because it inaugurated an era of political change with consequences nobody could predict at the time.

This paper aims to demonstrate the fusion between pre-Hispanic and Spanish construction elements during the 17th and 18th centuries to obtain a seismic-resistant architecture in the Viceroyalty of Peru. To this end, surveys of buildings constructed mainly in the coastal areas have been conducted to describe their main construction characteristics, relating them to ancient documents could attest to an earthquake-resistant evolution, as well as studies of its structural behavior. The list of criteria and analysis of seismic resistance shown in this paper evinces that the master builders developed a structural proposal, because of the experience and careful observation of the damages produced by the earthquakes in the buildings, until materializing a construction procedure with proportions and techniques that had demonstrated their functioning in practice.

TECHNOLOGY AND CULTURE Book Reviews 181 issues ranging from dieting, to dentistry, to organ transplants, prostheses , in vitro fertilization, and sex change. It serves as a reminder to T&C readers that cars and bridges are not the only suitable sub­ jects for study. Bodies in the 20th century too are technological arti­ facts. Hausman’s book demonstrates that these topics should not be left to medical professionals, gender studies, queer studies, and transsexuals alone. They deserve serious historical study if we are to understand one of the major technological frontiers of the 20th century. Ruth Oldenziel Dr. Oldenziel is associate professor in gender, technology and representation at the Belle van Zuylen Institute, University of Amsterdam. Saberes andinos: Ciencia y tecnología en Bolivia, Ecuador, y Perú. Edited by Marcos Cueto. Lima: Instituto de Estudios Peruanos, 1995. Pp. 213; notes. Price not available. Marcos Cueto is a researcher at the Peruvian Studies Institute, and this edited volume is an attempt to cover the history of science and technology in Ecuador, Peru, and Bolivia. The essays examine how indigenous knowledge resisted, survived, and combined with Euro­ pean knowledge from the 16th century until the 1950s. In his intro­ duction, Cueto proposes a social history of science and technology to help overcome diffusionist models that look upon countries such as these as passive receivers. He offers the Central Andes region as a case for the study ofthe relationship between “official knowledge” and “native knowledge” (p. 11). All of this has a political motive because Cueto considers science and technology vital objectives for the achievement of complete integration and material and cultural development of the countries of the Andean area. The first essay, by Suzanne Austin Alchon, points out the failure of the Spanish colonial regime to place a significant number ofphy­ sicians in Ecuador. As a result, the practices of indigenous healers were tolerated from the time of the colonial era, and attempts to eradicate idolatry among the indigenous people of the Andes failed, in spite of prohibitions by the church and crown (pp. 26-28). Edu­ ardo Estrella addresses the issue of “illustrated science and common knowledge” in the case of quina (chinchona bark), arguing that knowledge of the use of quina by the indigenous people of Ecuador was not taken into account by 18th-century Spaniards. Estrella out­ lines the weak communication between official and native knowl­ edge, which is made clear in an essay by Kendall W. Brown on the reception of Spanish mining technology in the Huancavelica mines in the 18th century. Brown points out the inability of the Spaniards to introduce the techniques that had been developed in central Eu­ 182 Book Reviews TECHNOLOGY AND CULTURE rope into mercury production in the Andes, since the Peruvian min­ ers, colonial government officials, and the Spanish crown resisted innovations and were incapable of applying them. One of the rea­ sons underscored by Brown is that the Spaniards feared Peruvian nationalism—not very plausible in a country that was one of the last bulwarks of the Spanish regime and in which the governing elite of the 19th century maintained a strong cultural bond with the ancient metropolis. This last aspect is dealt with by Jorge Cañizares, in an essay titled “The Utopia of Hipólito Unanue: Commerce, Nature and Religion in Peru,” in which he analyzes the ideas ofa physician, thinker, and politician considered the champion of the illustration in the viceroyalty ofPeru. Guided by the traditional Spanish mercan­ tile perspective, Unanue put “more emphasis on the merchandise itself which passed from hand to hand than on the mechanization and modernization of Peru” (p. 96). Colonial continuity is reflected in an essay by Leoncio LópezOc ón, “Nationalism and the Origins of the Geographic Society of Lima,” in which, based on a confusing center-periphery scheme, he analyzes the course of that organization, created in 1888. Finally, Manuel E. Contreras contributes an analysis of the relationship be­ tween engineers and the state in Bolivia, a country in which the teaching of engineering became possible only in the 20th century. For that reason, the role of Bolivian engineers was marginal com­ pared to that offoreigners, a situation which led to some paradoxes...

The cigarette catastrophe continues

This article examines the origins and literary influences of Los Filósofos de Huambutío, a series of paintings now held at the Universidad Nacional de San Antonio Abad in Cuzco. A hitherto unpublished comparative analysis of images and textual sources demonstrates the influence of the 1802 Spanish edition of Voyages d’Anténor en Grèce et en Asie, by Étienne-François Lantier, on the iconographic program of this group of paintings. The investigation reviews preceding stylistic attributions and proposes a new chronology, highlighting the process of iconographic invention issuing from literary references, in the Andean region, during the 19th century. Finally, the paper examines the historical trajectory of the paintings, offering a reinterpretation of its significance in the context of aesthetic, cultural, and political changes that accompanied the transition from the colonial to the republican period in the Viceroyalty of Peru.

We analyze the colonial moment that the Viceroyalty of Peru had using the qualitative approach and the constructivist critical paradigm. The 18th century is a time of political definitions in Europe, despite the fact that Spain was involved in worldwide war conflicts, especially with England. The Bourbons had better administration and as a result a better economy to the detriment of the native communities where the colonies were located. In the international context Spain is worn out by the war with the United Kingdom of Great Britain, Fernando VII ceases to be popular to be unfriendly and hated by the Spanish people who defeated the French invasion of the Bonapartes, all this context had an impact on independence of the Spanish colonies in America.

This study analyzes the techniques and decorative motifs of several works made using barniz de Pasto, highlighting their characteristics in order to establish comparisons with artistic phenomena of Asia and Europe. A possible link can be observed between barniz de Pasto and the Namban and Pictorial style Japanese export lacquer works of the 17th and 18th centuries. A search for similarity is justified by the documentary and material evidence of Japanese works created in these styles being transported from Japan to the Viceroyalty of New Spain by Manila galleons via the trade route between Acapulco and Callao. Additionally, traces of the Spanish culture have been recognized in barniz de Pasto. For example, printed images that circulated in the Viceroyalty of Peru have been observed on a coffer. This appropriation, also observed in the mural painting of a Central Andean church, and the presence of the image of Amaru, a Quechua deity, on the same coffer, marks the Central Andes as one of the possible places where the practice of barniz de Pasto could have been established. All of this points to Central and South America’s great ability to appropriate foreign cultures and fuse them with their own during the viceregal period, as manifested in the art of barniz de Pasto.

This paper presents the identification of dances configured during the American reality of the colonial period in a city located between the Viceroyalty of Peru and the Viceroyalty of the Rio de la Plata, in the context of the 17th and 18th centuries, but with pre-Hispanic and modern projections in order to outline performances on which there are scarce records, and with comparative references to a wider space related to the case study: the Rio de la Plata, the Andean world and the border with the Chaco. In particular, the researcher proposes the hypothesis that dances were stabilizing poles for the conflictive and complex mimesis with the background of coexistence, articulated the diverse American societies of Europeans, Indians and Afro-Americans, based on mestizo dynamics which combined the dances with food and drink, sensuality, power and authority and local religiosity. The research was carried out from a cultural history perspective, working with original documentation generated by the state, the church and judicial records of individuals. However, due to the concise historical data, archaeological interpretations of pre-and post-Hispanic societies, as well as ethnographic surveys of the Andean and Chaco region were considered in this case study.

Fecha de recepción: 1 de febrero de 2013.Fecha de aceptación: 19 de noviembre de 2013. El presente trabajo se detiene en el análisis de algunos recursos estilísticos cultos de la producción sermonística de Juan Espinosa Medrano (Virreinato de Perú, siglo XVII), cuya obra, en su propósito de seducir a los auditorios exigentes y “acicalados”, haciendo alarde de ingenio y erudición, constituye una representativa muestra de prosa barroca virreinal. Para ello, se pasa revista a la función de la oratoria sagrada en la sociedad virreinal, lo que permite entender los sermones de este autor como espacio de autolegitimación y búsqueda de reconocimiento,en tanto que Espinosa Medrano formó parte de la élite letrada humanista.

This article examines colonial documents to shed light on the presence of non-white carpenters in the carpentry trade during the first two centuries of Spanish colonial rule in Peru. It first offers a general definition of carpentry work during the sixteenth and seventeenth centuries and then explores the specific environments in which Indigenous, black, and mixed-race carpenters carried out their activities. Through this analysis, it becomes evident that the agency of non-white individuals and groups in the carpentry trade was shaped by the diverse labor systems that predominated in colonial society.

Richard Ingersoll and Spiro Kostof. World Architecture: A Cross-Cultural History New York: Oxford University Press, 2012, 992 pp., 1,050 illus. $99.95. ISBN 9780195139570 Some books are usefully filled with facts and can be consulted when one needs information. They can properly sit on the library shelf and be taken down when the need arises. There are other books that go about their business in a different way, and by taking a hold on our imagination they leave us changed by our encounter with them. Spiro Kostof (1936–91) was attracted to drama, and saw buildings as the settings in which we perform our rituals, public and private. When A History of Architecture was published in 1985, this side of his approach was prominently signaled in his subtitle, Settings and Rituals . The book has been around for so long now that it is difficult to imagine architectural history without it. It joined the bookshelf alongside the dictionary-like Banister Fletcher, which had its origins in a text and drawings by the architect Sir Banister Fletcher, but through the twentieth century it went through many editions and editors, and has been updated and reconceived many times. Banister Fletcher has some interpretative essays, but its real strength is in the brief factual coverage of a vast array of buildings; it is to be consulted for a name or a date, but probably not for a narrative. Kostof’s narratives were his book’s great strength. His History was heavy with examples and illustrations, giving the impression that it touched on everything one might be expected to know, but of course that was an illusion, and any single-volume work, no matter how compendious, is bound to omit nearly everything. The point is not that everything should be included, but that the reader should be given a good overview: an orientation that allows independent exploration to go ahead without feeling utterly lost. Kostof managed to give an impression of a vast …

ABSTRACTThe article traces the emergence and further development of two related fiscal categorizations concerning indigenous peoples in the viceroyalty of Peru: forasteros and yanaconas del rey. Broadly speaking, both categorizations denoted indigenous people living outside their original communities, generally without access to communal lands, and therefore often characterized as migrants. As we will show, access to land and migration were not always and everywhere present. We analyze these social and fiscal categorizations from conquest to the early nineteenth century, occasionally addressing several related minor classifications, such as quintero, which were regionally limited. We argue that the General Visitation by Viceroy Mancera in 1645 was a turning point since it included for the first time separate lists of yanaconas del rey and forasteros within the tributary censuses.

O artigo em questão apresenta parte da trajetória do padre português Lourenço de Mendonça, atuante nos espaços americanos da monarquia católica dos Habsburgos na primeira metade do século XVII. Desde cedo atrelado às redes de Madri, o padre cumpriu longa carreira episcopal no Vice-reino do Peru, em especial na região de Potosí. Mais tarde ele migrou para as capitanias do sul da América Portuguesa, onde terminou como primeiro bispo do Rio de Janeiro, em 1639. Foi surpreendido pela “Restauração” portuguesa de 1640, quando teve sua lealdade questionada pela nova dinastia. No final manteve-se atrelado à Espanha, da qual reivindicou reconhecimento. O padre se envolveu em projetos minerais na América Espanhola e Portuguesa; foi ativo, e ambíguo, nos debates sobre a presença de portugueses nos espaços peruanos; e participou das denúncias contra as ações violentas dos moradores de São Paulo em relação aos indígenas. O percurso de Lourenço de Mendonça ajuda a problematizar as possibilidades de trânsito - identitário e humano -, nos quadros do império espanhol no contexto da União das Coroas Ibéricas (1580-1640).

Spanish preoccupation with what seemed to be the inexhaustible mineral resources of the Andes contributed to the collapse of the highly developed agrarian economy of the Incas. The disruption of stable food production and the end of Inca political authority, which had prohibited the indiscriminate chewing of coca, led to the extensive use of the leaf among the Indians as a stimulant, a nutritive substitute, and a fetish. Within a generation after the conquest, several missionaries began to oppose the use of coca by the indigenous population. The leaf soon became the center of a controversy in the Viceroyalty of Peru, which endured in varying degrees of intensity for nearly a century.

The Amazonian world before Columbus