IncaÍsmo As The First Guiding Fiction In The Emergence Of The Creole Nation In The United Provinces Of RÍo De La Plata1
2008; Taylor & Francis; Volume: 17; Issue: 1 Linguagem: Inglês
10.1080/13569320801950666
ISSN1469-9575
Autores Tópico(s)Argentine historical studies
ResumoClick to increase image sizeClick to decrease image size Notes 1 This article has been shortened, translated and prepared for this journal. It was originally published in Spanish in Citation A Contracorriente . I appreciate Thomas Ward's help in editing the English-language version. For the original Spanish version, see http://www.ncsu.edu/project/acontracorriente/fall_05/Diaz-Caballero.pdf. 2 The notion of guiding fiction is Norman Shumway's and refers to his notion of the fictional narratives that underlay the political conceptions that were in contestation in post-Independence Argentina, see below. 3 With regard to the relationship between Olmedo and Bolívar regarding Incaísmo, see CitationDíaz-Caballero, ‘Nación y patria’. 4 For an overview of the Andean utopia in Peru, see CitationFlores Galindo and CitationBurga. 5 Shumway takes the idea of ‘guiding fiction’ from Edmond S. Morgan's book entitled Inventing the People. Samples of guiding fiction are manifest destiny, the melting pot and the American way of life. Incaísmo was used by the Creoles after independence from Spain during the process of the inventing of a new Creole nation. Manifest Destiny presents itself as a removal of Native Americans whereas Incaísmo attempts to present itself as a symbolic return to elite indigenous roots. 6 For a critique of Anderson's theory of the nation, see the studies of Chiaramonte, Ciudades, provincias, from a rioplatense perspective, CitationLomnitz from a Mexican perspective, and Díaz-Caballero, ‘Nación y patria’, for an Andean perspective. Another important study in the discussion on the terms nation and patria (fatherland), such as the invention of the myths of origin, is the collective volume of Guerra and Quijada. For a panoramic vision of rising Spanish American Creole patriotism as Pre-Hispanic and colonial matrices see CitationBrading. 7 In an era when Buenos Aires was of less economic, administrative and cultural importance than Upper Peru where the city of Chuquisaca was headquarters of the Archbishopric (from 1551), an Audencia (from 1561) and the famous University of Chuquisaca (founded in 1624), a place of educational formation for various lettered generations, among them some leaders of the May revolution including Mariano Moreno y Cornelio CitationSaavedra. This reference to Upper Peru is found in the indispensable book by Angel Rosenblat: El Nombre de la Argentina (26) which traces the philological, historical and political genealogy of the terms ‘Argentina’ and ‘Argentino’ from the colonial era until the middle of the nineteenth century. 8 Regarding this issue, see the historical relations of the provinces of Río de la Plata (Salta, Tucumán, Montevideo, Cordoba, San Juan, etc.) published in diverse numbers of Citation Telégrafo Mercantil . 9 Rosenblat, El Nombre de la Argentina, 50; emphasis in the original. 10 Rosenblat, El nombre de la Argentina, 51. emphasis in the original. 11 Mitre, Historia de Belgrano, 1: 324. 12 Saavedra, Memoria autógrafa, 49. 13 For a study of the sources on Miranda's project for an Inca monarchy, see CitationPagden. 14 Rípodas, ‘Fuentes literarias’, 296. 15 For an overview of the historic facts and symbols of Incaísmo in the Río de la Plata region, see Rípodas, ‘Fuentes literarias hispano-indianas’, ‘Pasado incaico y pensamiento rioplatense’. 16 For an evaluation of the Indigenista proclamations of Castelli, see CitationHalperin Dongui and CitationGoldman. 17 Halperin Dongui, Citation Revolución y Guerra , 264. 18 Halperin Dongui, Revolución y Guerra, 265. 19 According to Luis CitationCánepa, Vicente CitationLópez y Planes, the author of the national anthem, was inspired to write this stanza when the patriotic troops passed by Upper Peru's ruins that reminded him of the Inca past. There was a Quechua version of this anthem circulating in this era. Here is the translation of this stanza: ‘Incac samanasninpis cuyurinmin/Tlullsnimpitac causarin laurai/ Kanchuan huahuasninta mosoctaña/Llactanchepa unai sumac caininta’ (Histora de los símbolos, 190). 20 For an overview on the monarchic project of Congress of Tucumán including the Incan proposal, see Astesano, CitationGianello and CitationPérez Gilhou. 21 Astesanom, Citation Juan Bautista de América , 117. 22 Cited in Pérez Ghilou, Las ideas monárquicas, 82–3. 23 Cited in Mitre, Historia de Belgrano, 3: 60. 24 Mitre, Historia de Belgrano, 3: 60–1. 25 This Lodge, originally called La Logia de los Caballeros Racionales (Lodge of the Rational Gentlemen) or Gran Reunión Americana (Grand American Meeting) took the name of Lautaro during a conversation between Miranda and O'Higgins. The Chilean liberator recounted in one of his letters the conversation and attributed to Miranda these words: ‘See in me, mister, the sad remains of my compatriot Lautaro that same spirit that liberated Arauco my fatherland from his oppressors burns in my chest’ (CitationCanter, ‘Las sociedades secretas y literarias’, 215). This quote confirms the symbolic use of a prestigious indigenous genealogy, in this case the Araucanian indigenous chiefs, as a rhetorical resource for Creole emancipator patriotism. This of course brings to mind the epic poem La araucana by Alfonso de Ercilla. 26 Mitre, Historia de Belgrano, 3: 49–50. 27 For an analysis and discussion of Bolívar as an Inca liberator in the patriotic poem of CitationOlmedo, see Díaz-Caballero, ‘Nación y patria’. With regard to this representation of the Creole liberators in the imaginary of patriotic poetry, see Shumway, Citation‘La nación hispanoamericana’. Other manifestations of the symbolic geneaology between Incas and Creole liberators were represented in the era's paintings; on them see CitationGisbert. For a general discussion on the Spanish American controversies relating to the symbolic representations of the fathers of the Creole fatherland, see CitationEarle. 28 Mitre, Historia de Belgrano, 3: 51. 29 CitationBischoff, ‘The liberator in Saldán’, in San Martín en Córdoba, 56. According to Bischoff, a copy of the Royal Commentaries (1723) that San Martin had access to belonged to Doctor José Norberto de Allende and is still located on the shelves of the Institute of Americanist Studies at the University of Cordoba. 30 Mitre, Historia de Belgrano, 3: 52. 31 Pérez Guilhou, Las ideas monárquicas, 51. 32 Astesano, Juan Bautista de América, 142. 33 Regarding the life and works of Pazos Kanki, see CitationHarwood Bowman. 34 Mitre, Historia de Belgrano, 3: 71. 35 Pazos Kanki, ‘Respuesta del Doctor Vicente Pazos Kanki’, 64–9. 36 According to Mitre, the explanation of Kanki's rejection of the Inca project was paradoxically the result of his indigenous origin: ‘Son of La Paz, in Upper Peru, your childhood has passed in the midst of the autochthonous Aymara race whose language you learned with perfection, learning in the meantime to hate the ancient Quechua race that conquered their ethnic brothers, establishing the dominance of the Incas of Peru’ (Historia de Belgrano, 3: 67). 37 Mitre, Historia de Belgrano, 3: 65. 38 Astesano, Juan Bautista de América, 176. 39 One of these travelers is Carrió de la Vandera who, in his Lazarillo de ciegos caminantes (1773), mentions the fact that the natives of the Andean zone of both viceroyalties, of Peru and of Río de la Plata, still had living memory of the Incas. 40 In regard to this matter, see CitationLara. For the study of these scenic manifestations in the Andean zone of Peru, see . 41 Regarding these folkloric manifestations, see Vidal, Citation Cuentos y leyendas populares de la Argentina , and , ‘Pasado incaico y pensamiento político rioplatense’. For an overview of the repercussions of the Túpac Amaru II rebellion in Upper Peru (La Paz, Chuquisaca, Oruro, Tupiza), in comparison with Buenos Aires (Tucumán, Mendoza, Jujuy, etc.), see CitationLewin and CitationPoderti. One must consider that the memory of the Incas also dates back to a Pre-Hispanic origin, especially if we consider that the expansion of the Incan empire to this zone occurred during the fifteenth century. 42 In the historic facts of this Inca imposter, see CitationLorandi and CitationPiossek. The literary recovery of this imposter within the Creole literary tradition of the picaresque was realized by CitationRoberto J. Payró in his short story El falso Inca (1905) at the beginning of the twentieth century. 43 This tupacamarista Creole text was part of the lettered propaganda of the candidacy of Juan Bautista Túpac Amaru to occupy again the throne of the Incan dynasty. For reasons of space, I do not include the study of this important text of Incaísmo rioplatense in this article. 44 Chiaramonte, ‘El problema del origen’, in El mito de los orígenes en la historiografía, 12. 45 Regarding the ideology of harmonic mestizaje in the Andean literature, see CitationCornejo Polar, Citation‘La reinvidicación del imperio incaico’ and Escribir en el aire. 46 See the French text Les races aryennes du Pérou (López Citation1871). 47 CitationGonzález, La tradición nacional, 8–9. This letter is included as a prologue in the 1912 edition of La tradición nacional de González and was included in later editions. 48 This Argentinean author from Tucumán is pertinent to our discussion because he studied the Inca Garcilaso's reception in the River Plate region and because he wrote the prologue to the first Argentine edition of Garcilaso's Comentarios, edited and published by the Argentine-Polish philologist Angel Rosenblatt during the 1940s.
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