Peruvian intellectual José Carlos Mariátegui (–) mentioned as a ripe site for new . tegui calls “el problema del indio.” Mariátegui’s. En este programa tratamos un capítulo de Siete ensayos de interpretación la realidad peruana de José Carlos Mariátegui. Puedes leerlo. Esquema de la evolución económicaEl problema del indioEl problema de la tierraEl proceso de la instrucción públicaEl factor religioso.

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Eugene Schkaff, La question agraire en Russie Paris: Literary perricholismo does not interest us except as an indication or reflection of economic colonialism. From a very early date, a large part of agricultural property was mortgaged to foreign firms. It is impossible to organize an economy rl a clear understanding and sure appreciation, if not of its principles, at least of its needs.

Jose Carlos Mariategui: Seven Interpretative Essays on Peruvian Reality Essay 3,

The continued extra-social condition of the Indians, on the other hand, meant that there were no peasant masses ready to fight for their rights.

As for myself, E shall try to present it in unmistakable and clearcut terms. Although this change would have denaturalized him somewhat, it would have placed him in a position to organize and emancipate himself as a class, like the other proletariats of the world. Castro Pozo classifies them in the following way:.

Agui-rre, an individualistic writer, does not care about the history of the masses.


Its civilization was agrarian in all its important I aspects. A new legal and economic order must be, in any case, the work of a class and not of a prkblema. But this is a specious argument, with only a grain of truth. Modern communism is different from Inca communism. They were evolved by dissimilar civilizations. Aguirre considers and examines the empire with liberal and ep prejudices. Agencia Mundial de Libreria, An indigenous, integrated economy develops alone.

The revelation of liberty, like the revelation of God, varies with age, country, and climate. Control of the land by a class of induo imposes on production the heavy burden of maintaining an income that is not subject to the vicissitudes of agriculture.

The survival of the latifundistas, in practice, preserved the latifundium. By identifying it as primarily a socio-economic problem, we are taking the dep romantic and literary position possible.

There was no surer means of shackling the peasant to the land and, at the same time, of keeping his emigration down to a minimum. Those who believe this undoubtedly do not understand the organic, fundamental difference existing between a feudal or semi-feudal economy and a capitalist economy.

Seven Interpretative Essays on Peruvian Reality

The cult of Mama Pacha is on a par with the worship of the sun and, like the sun, Mother Earth represents no one in particular. I have wondered if Marx was not thinking of these ancient customs when he accused capitalism of turning the proletarian into a man without a family.


Francisco Garcia Calderon, Le Perou contemporain, pp. Only democracy, with all its defects, has been able to take us closer to the best achievements of social justice—at least, democracy as it is before it degenerates into the imperialism of republics that are too wealthy and that are surrounded by decadent peoples. But these are traits common to all regimes of antiquity. mariatwgui

The chroniclers of the conquest and of the colonial period viewed the indigenous panorama with medieval eyes. Scientific farming—the use of machinery, fertilizer, et cetera—is incompatible with routine and primitive agriculture. Their testimony cannot be accepted at face value.

This thoroughly materialistic claim should suffice to distinguish us from the heirs or imitators of the evangelical fervor of the great Spanish friar, whom, on the other hand, our materialism does not prevent us from admiring and esteeming. Valcarcel, Del ayllu al imperio, p. And in this way, the urban bourgeoisie—professionals and businessmen—were finally absorbed by civilismo.

Today, a new order cannot abjure any of the moral gains of modern society. Castro Pozo, Nuestra comunidad indigena, p.