Acceso usuarios
Nicolás Aguía Betancourt
Gamaliel Churata's (1897-1969) work can be characterized as a critique of Western metaphysics that not only dialogues with Western philosophy, but introduces notions coming from Quechua and Aymara epistemologies, producing a philosophical miscegenation that blurs the colonial limitations concerning subject formation and knowledge.1 I am going to ground my refection primarily on two of his books, El pez de oro and Resurrección de los muertos. The challenge that Churata poses is to go beyond a literature centered in the Hispanic legacies inherited from the Spaniard Empire by amplifying disavowed indigenous voices. Different layers of the Andean "world-life" (Lebenswelt) were transformed with the introduction of Christianity and Western culture (Castro-Gómez, El tonto 64). There is a lingering haunting presence in all linguistic formations when this one is understood within a framework of power relations, excess that always haunts any cultural hegemony pretending to encompass a total dominion or control over any external manifestation.
