The Indigenous Woman in the Therapeutic-Enlightened Project of Peru (1861-1889)

Dany Erick Cruz Guerrero

doi:doi:10.11648/j.hss.20231104.11

| Peer-Reviewed

The Indigenous Woman in the Therapeutic-Enlightened Project of Peru (1861-1889)

Dany Erick Cruz Guerrero

Published in Humanities and Social Sciences (Volume 11, Issue 4)

Received: 18 May 2023 Accepted: 6 June 2023 Published: 6 July 2023

Views: Downloads:

Download PDF

Share This Article

Twitter
Linked In
Facebook

Abstract

The article investigates the emergence of the problem of Indigenous women to the critical horizon of the scientific mentality that, in the second part of 19^th century, manages the emancipatory project of Peru as an organic response to the spiritual, scientific, intellectual, and ethical-political crisis that is the natural consequence of the collapse of the archaic colonial regime in Peru and the Andean region. Consequently, in this paper I propose to discuss the historical-formative, epistemological, semantic-resignifying, constructive, and attitudinal aspects that intervene in the scientific formulation of problem follow: how the Indigenous woman integrates into republican life? In this sense, the present research inquiries in the Juana Manuela Gorriti’s “Si haces mal no esperes bien” (1861), Manuel Pardo’s “Medidas económicas del Congreso de 1860” (1861), Manuel González Prada’s “Speech at the Politeama Theater” (1888) and “Our Indians” (1904), and Clorinda Matto de Turner’s Aves sin nido… (1889) discourses about Indigenous woman situation. All these authors coincide, for one hand, in asseveration that the exclusion and subordination of Andean woman is the stone angular of patriarchal and colonial archaic system, and, for other hand, in affirmation that the democratic and republican modern system need integrates her like rights subject for to progress and development fully. Applying hermeneutical-comparative method, gender approach, and critical-historical vision about formative process of Peru and Andean region, this article explains the complicated process through which Indigenous women become protagonists in critical-reflective studies and, above all, producers of discourse and, therefore, of discursive criticism. This contribution concludes that, not only in contemporary specialized studies, but in political-social reality, the integration of Indigenous women into Peruvian citizenship continues to be a current and ongoing challenge.

Published in	Humanities and Social Sciences (Volume 11, Issue 4)
DOI	10.11648/j.hss.20231104.11
Page(s)	114-126
Creative Commons	This is an Open Access article, distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution and reproduction in any medium or format, provided the original work is properly cited.
Copyright	Copyright © The Author(s), 2023. Published by Science Publishing Group

Keywords

Indigenous Woman, Therapeutic-Illustrated Project, Emancipation, Discursive Criticism

References

[1]	Mónica Cárdenas Moreno. (2021). El proyecto modernizador de Clorinda Matto de Turner en la dirección de El Perú Ilustrado (1889-1891) [The modernizing project of Clorinda Matto de Turner in the direction of El Perú Ilustrado (1889-1891)]. Mesa Redonda, 37, 51-71.
[2]	Juan José Pacheco Ibarra. (2018). La escritora y sus detractores: Clorinda Matto de Turner (1890-1895) [The woman writer and her detractors: Clorinda Matto de Turner (1890-1895)]. Desde el Sur, 10 (1), 133-156.
[3]	Mariselle Meléndez. (2012). La mujer y la prensa ilustrada en los periódicos suramericanos, 1790-1812 [Women and the illustrated press in South American newspapers, 1790-1812]. En F. Ortega & A. Chaparro (eds.), Disfraz y pluma de todos. Opinión pública y cultura política, siglos XVIII y XIX (pp. 329-351). Universidad Nacional de Colombia.
[4]	Pedro Guibovich Pérez. (2005). Alcances y límites de un proyecto ilustrado: la Sociedad de Amantes del País y el Mercurio Peruano [Scope and limits of an illustrated project: the Society of Lovers of the Country and the Peruvian Mercury]. Histórica, 29 (2), 45-66.
[5]	Simón Bolívar. (1975). Obra Gubernativa y Epistolario de Bolívar. Colección Documental de la Independencia del Perú, tomo XIV, vol. 1. Legislación 1823-1825 [Government Work and Epistolary of Bolívar. Documentary Collection of the Independence of Peru, volume XIV, vol. 1. Legislation 1823-1825]. Lima: Comisión Nacional del Sesquicentenario de la Independencia del Perú.
[6]	Ageu Quintino Mazilão Filho. (2018). A política educacional de Simón Rodríguez para a República do Peru (1825) [The educational policy of Simón Rodríguez for the Republic of Peru (1825)]. Desde el Sur, 10 (1), 67-92.
[7]	Ricardo Falla Carrillo. (2021). Las humanidades ante el reto de la Covid-19 [Humanities facing the challenge of Covid-19]. Estudios. Filosofía. Historia. Letras, 137 (19), 63-79.
[8]	Ricardo Falla Carrillo. (2019). Conocimiento, ciencia y poder en el pensamiento de Manuel González Prada [Knowledge, science, and power in the thinking of Manuel González Prada]. Estudios. Filosofía. Historia. Letras, 130 (17), 163-174.
[9]	Berta Ares Queija. (2004). Mancebas de españoles, madres de mestizos. Imágenes de la mujer indígena en el Perú colonial temprano [Spanish maids, mothers of mestizos. Images of Indigenous women in early colonial Peru]. In P. Gonzalbo Aizpuru & B. Ares Queija (coords.), Las mujeres en la construcción de las sociedades iberoamericanas (pp. 15-39). Colegio de México, Centro de Estudios Históricos y Consejo Superior de Investigaciones Científicas, Escuela de Estudios Hispanoamericanos.
[10]	Augusto Castro. (2009). La filosofía entre nosotros. Cinco siglos de filosofía en el Perú [Philosophy between us. Five centuries of philosophy in Peru]. Fondo Editorial de la Pontificia Universidad Católica del Perú.
[11]	Manuel González Prada. (2003). Speech at the Politeama Theater (1888). In David Sobrevilla (ed.), Manuel González Prada, Free Pages & Other Essays. Anarchist Musings (pp. 46-51). F. Fornoff (trans.). Oxford University Press. Original in Manuel González Prada. (1894). Pájinas libres. Dupont.
[12]	Manuel Pardo. (1861). Medidas económicas del Congreso de 1860 [Economic measures of the Congress of 1860]. La Revista de Lima, 3, 98-109.
[13]	Peter Flindell Klarén. (2000). Perú: Society and Nationhood in the Andes. Oxford University Press.
[14]	Augusto Salazar Bondy. (1965). Historia de las ideas en el Perú contemporáneo. El proceso del pensamiento filosófico [History of ideas in contemporary Peru. The process of philosophical thought]. Francisco Moncloa.
[15]	Rocío Ferreira. (2005). La profesionalización de la periodista y escritora: Clorinda Matto de Turner, obrera del pensamiento [The professionalization of the journalist and writer: Clorinda Matto de Turner, worker of thought]. In A. Cornejo Polar, Literatura y sociedad en el Perú: La novela indigenista. Clorinda Matto de Turner, novelista. Estudios sobre Aves sin nido, Índole y Herencia (pp. 103-127). Latinoamericana.
[16]	Miguel Vargas Yábar. (2009). Clorinda Matto de Turner (1852-1909): representación y autorrepresentación: negociaciones para el progreso [Clorinda Matto de Turner (1852-1909): representation and self-representation: negotiations for progress]. [Master’s thesis in Hispano-American Literature, Pontificia Universidad Católica del Perú].
[17]	H. C. Moke. (1861). De la suerte de la muger en los tiempos antiguos y modernos [Of the fate of women in ancient and modern times]. La Revista de Lima, 4, 27-33, 85-90, 225-231 & 265-269.
[18]	L. F. Zegers. (1861). Bases para la educación democrática [Bases for democratic education]. La Revista de Lima, 3, 110-115 y 125-128.
[19]	Comisión Económica para América Latina y el Caribe, CEPAL. (2020). El impacto del covid‐19 en los pueblos indígenas de América Latina‐Abya Yala: entre la invisibilización y la resistencia colectiva [The impact of covid‐19 on the Indigenous peoples of Latin America‐Abya Yala: between invisibility and collective resistance]. CEPAL.
[20]	Arocha, J. (2021). El posmodernismo y el realismo en la aporía de la posverdad [Postmodernism and realism in the aporia of post-truth]. Sophía, 31, 89-111.
[21]	Dario Paulo Barrera Rivera. (2020). Religión y covid-19 en el Perú del Bicentenario. Laicidad de colaboración y reacciones evangélicas a la pandemia [Religion and covid-19 in the Peru of the Bicentennial. Laicism of collaboration and evangelical reactions to the pandemic]. Estudos de Religião, 34 (2), 431-462.
[22]	Alberto Flores Galindo. (1994). Buscando un Inca. Identidad y utopía en los Andes [Looking for an Inca. Identity and utopia in the Andes]. Horizonte.
[23]	Andytias Soares de Moura & Francis García Collado. (2020). El virus como filosofía. La filosofía como virus. Reflexiones de emergencia sobre la pandemia de covid-19 [The virus as philosophy. Philosophy as a virus. Emergency reflections on the covid-19 pandemic]. Bellaterra.
[24]	Verónica Salomé Granda Vivanco. (2022). Covid-19, depresión y suicidio en adultos. Una revisión bibliográfica [Covid-19, depression, and suicide in adults. A literature review]. Universidad Central del Ecuador.
[25]	Juana Manuela Gorriti. (1861). Si haces mal no esperes bien [If you do wrong do not expect good]. La Revista de Lima, 4, 111-117 & 147-159. Reedited in Juana Manuela Gorriti, J. M. (1907). Sueños y realidades. Volume II. La Nación.
[26]	Clorinda Matto de Turner. (1889). Aves sin nido... [Birds without Nest…] Sempere.
[27]	Gerald Holton. (2008). El lugar de la ciencia en nuestra cultura en el fin de la «era moderna» [The place of science in our culture at the end of the “modern era”]. In Fundación BBVA, Fronteras del conocimiento (pp. 31-50).
[28]	Rubén Herce. (2016). Filosofía de la ciencia [Philosophy of science]. Eunsa.
[29]	Ricardo Palma. (1861). Angela Carranza. Anales de la Inquisición de Lima [Angela Carranza. Annals of the Inquisition of Lima]. La Revista de Lima, 4, 232-244 & 279-287.
[30]	José Carlos Mariátegui. (1928). González Prada. Amauta, 16, 8 & 13-15.
[31]	Friedrich Nietzsche. (2006). Thus spoke Zarathustra. A Book for All and None. Adrian del Caro & Robert Pippin (Eds.). Adrian del Caro (Trans). Cambridge University Press, pp. 7-11.
[32]	Miguel Vargas Yábar. (2013). Las empresas del pensamiento: Clorinda Matto de Turner (1852-1909) [The business of thought: Clorinda Matto de Turner (1852-1909)]. Pakarina y Facultad de Letras y Ciencias Humanas de la Universidad Nacional Mayor de San Marcos.
[33]	Miguel Vargas Yábar. (2009-2010). Clorinda Matto: constructora de la nación en El Perú Ilustrado (1889-1891) y constructora de América en el Búcaro Americano (1896-1908) [Clorinda Matto: builder of the nation in El Perú Ilustrado (1889-1891) and builder of America in the Búcaro Americano (1896-1908)]. Boletín del Instituto Riva-Agüero, 35, 223-242.
[34]	Liendo, L. (2021). La producción literaria obrera (1875-1926) [The workers’ literary production (1875-1926)]. In M. Velázquez & F. Denegri (coords.), Historia de las literaturas en el Perú. Volumen 3. De la ilustración a la modernidad (1780-1920) (pp. 405-430). Fondo Editorial de la Pontificia Universidad Católica del Perú.
[35]	Marcel Velázquez & Francesca Denegri. (2021). Introducción. La literatura peruana durante el largo siglo XIX (1780-1920) [Introduction. Peruvian literature during the long 19th century (1780-1920)]. In M. Velázquez & F. Denegri (coords.), Historia de las literaturas en el Perú. Volumen 3. De la ilustración a la modernidad (1780-1920) (pp. 11-21). Fondo Editorial de la Pontificia Universidad Católica del Perú.
[36]	Clorinda Matto de Turner. (1904). Birds without a Nest: a story of Indian Life and Priestly Oppression in Peru. Translated by J. G. H. London: Charles J. Thynne.
[37]	Clorinda Matto de Turner. (30 de mayo de 1891). Editorial. El Perú Ilustrado, 5 (212), 2130.
[38]	Dennis Gilbert. (1977). The Oligarchy and the Old Regime in Peru. Cornell University.
[39]	Juan Rolf Engelsen. (1977). Social aspects of agricultural expansion in coastal Peru, 1825-1878. University of California.
[40]	Nelson Manrique. (1987). Mercado interno y región: la sierra central, 1820-1930 [Domestic market and region: the central highlands, 1820-1930]. Centro de Estudios y Promoción del Desarrollo.
[41]	Nelson Manrique. (1978). El desarrollo del mercado interior en la Sierra Central 1830-1910 [The development of the internal market in the Central Sierra 1830-1910]. Taller de Estudios Andinos, Departamento de Ciencias Humanas, Universidad Nacional Agraria La Molina.
[42]	Florencia E. Mallon. (1983). The defense of community in Peru’s Central Highlands: Peasant struggle and capitalist transition, 1860-1940. Princeton University Press.
[43]	José Deustua. (1986). La minería peruana y la iniciación de la República, 1820-1840 [Peruvian mining and the initiation of the Republic, 1820-1840]. Instituto de Estudios Peruanos.
[44]	Thomas Ward (ed.). (2003). Discurso en el Politeama [de Manuel González Prada] [Speech at the Politeama [by Manuel González Prada]]. https://evergreen.loyola.edu/tward/www/gp/libros/paginas/pajinas6.html
[45]	Kristal, E. (1991). Una visión urbana de los Andes: génesis y desarrollo del indigenismo en el Perú 1848-1930 [An urban vision of the Andes: genesis and development of indigenismo in Peru 1848-1930]. Instituto de Apoyo Agrario.
[46]	Clorinda Matto de Turner. (1988). Aves sin nido [Birds without Nest]. Peisa.
[47]	Thomas Ward (ed.). (2005). Si haces mal, no esperes bien [de Juana Manuela Gorriti] [If you do wrong, don’t expect good [by Juana Manuela Gorriti]]. https://evergreen.loyola.edu/tward/www/mujeres/gorriti/sihaces/ si1.htm
[48]	J. T. Itolararres. (1885). La trinidad del indio o costumbres del interior [The trinity of el indio or customs of the interior]. Bolognesi.
[49]	Catherine M. Bryan. (2004). Nostalgia, Resistance, and the Mestiza Migrant Subject in J. M. Gorriti’s «Si haces mal no esperes bien» and C. Matto de Turner’s «Aves sin nido» and «Herencia». Letras Femeninas, 30 (2), 47-74.
[50]	Rocío Ferreira. (2007). Transacciones de amor y de dinero: oro, género y domesticidad en las leyendas «Andinas» de Juana Manuela Gorriti [Transactions of love and money: gold, gender, and domesticity in the «Andean» legends of Juana Manuela Gorriti]. In S. B. Guardia (ed.), Mujeres que escriben en América Latina (pp. 163-175). Centro de Estudios de la Mujer en la Historia de América Latina.
[51]	Peter Brooks. (1976). The Melodramatic Imagination: Balzac, Henry James, Melodrama, and the Mode of Excess. Yale University Press.
[52]	Efraín Kristal. (2000). The Incest Motif in Narratives of the United States and Spanish America. In U. Schöning, B. Weinhagen & F. Seeman (eds.), Internationalität Nationaler Literaturen (pp. 390-403). Wallestein.
[53]	Eugenio Chang-Rodríguez. (2012). Pensamiento y acción en González Prada, Mariátegui y Haya de la Torre [Thought and action in González Prada, Mariátegui and Haya de la Torre]. Fondo Editorial de la Pontificia Universidad Católica del Perú.
[54]	Manuel González Prada. (2003). Our Indians (1904). In David Sobrevilla (ed.), Manuel González Prada, Free Pages & Other Essays. Anarchist Musings (pp. 181-194). F. Fornoff (trans.). Oxford University Press. Mariátegui’s edition in Manuel González Prada. (1928). Nuestros indios. Amauta, 16, 4-7.
[55]	Elena Altuna. (1999). Alianzas imposibles: la tematización del mundo indígena en Juana Manuela Gorriti y las Veladas Literarias [Impossible alliances: the thematization of the Indigenous world in Juana Manuela Gorriti and the Literary Evenings]. In A. Royo (comp.), Juana Manuela, mucho papel (pp. 27-51). Ediciones del Rosedal.

Cite This Article

Plain Text BibTeX RIS

APA Style

Dany Erick Cruz Guerrero. (2023). The Indigenous Woman in the Therapeutic-Enlightened Project of Peru (1861-1889). Humanities and Social Sciences, 11(4), 114-126. https://doi.org/10.11648/j.hss.20231104.11

Copy | Download

ACS Style

Dany Erick Cruz Guerrero. The Indigenous Woman in the Therapeutic-Enlightened Project of Peru (1861-1889). Humanit. Soc. Sci. 2023, 11(4), 114-126. doi: 10.11648/j.hss.20231104.11

Copy | Download

AMA Style

Dany Erick Cruz Guerrero. The Indigenous Woman in the Therapeutic-Enlightened Project of Peru (1861-1889). Humanit Soc Sci. 2023;11(4):114-126. doi: 10.11648/j.hss.20231104.11

Copy | Download

@article{10.11648/j.hss.20231104.11,
  author = {Dany Erick Cruz Guerrero},
  title = {The Indigenous Woman in the Therapeutic-Enlightened Project of Peru (1861-1889)},
  journal = {Humanities and Social Sciences},
  volume = {11},
  number = {4},
  pages = {114-126},
  doi = {10.11648/j.hss.20231104.11},
  url = {https://doi.org/10.11648/j.hss.20231104.11},
  eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.hss.20231104.11},
  abstract = {The article investigates the emergence of the problem of Indigenous women to the critical horizon of the scientific mentality that, in the second part of 19th century, manages the emancipatory project of Peru as an organic response to the spiritual, scientific, intellectual, and ethical-political crisis that is the natural consequence of the collapse of the archaic colonial regime in Peru and the Andean region. Consequently, in this paper I propose to discuss the historical-formative, epistemological, semantic-resignifying, constructive, and attitudinal aspects that intervene in the scientific formulation of problem follow: how the Indigenous woman integrates into republican life? In this sense, the present research inquiries in the Juana Manuela Gorriti’s “Si haces mal no esperes bien” (1861), Manuel Pardo’s “Medidas económicas del Congreso de 1860” (1861), Manuel González Prada’s “Speech at the Politeama Theater” (1888) and “Our Indians” (1904), and Clorinda Matto de Turner’s Aves sin nido… (1889) discourses about Indigenous woman situation. All these authors coincide, for one hand, in asseveration that the exclusion and subordination of Andean woman is the stone angular of patriarchal and colonial archaic system, and, for other hand, in affirmation that the democratic and republican modern system need integrates her like rights subject for to progress and development fully. Applying hermeneutical-comparative method, gender approach, and critical-historical vision about formative process of Peru and Andean region, this article explains the complicated process through which Indigenous women become protagonists in critical-reflective studies and, above all, producers of discourse and, therefore, of discursive criticism. This contribution concludes that, not only in contemporary specialized studies, but in political-social reality, the integration of Indigenous women into Peruvian citizenship continues to be a current and ongoing challenge.},
 year = {2023}
}

Copy | Download

TY  - JOUR
T1  - The Indigenous Woman in the Therapeutic-Enlightened Project of Peru (1861-1889)
AU  - Dany Erick Cruz Guerrero
Y1  - 2023/07/06
PY  - 2023
N1  - https://doi.org/10.11648/j.hss.20231104.11
DO  - 10.11648/j.hss.20231104.11
T2  - Humanities and Social Sciences
JF  - Humanities and Social Sciences
JO  - Humanities and Social Sciences
SP  - 114
EP  - 126
PB  - Science Publishing Group
SN  - 2330-8184
UR  - https://doi.org/10.11648/j.hss.20231104.11
AB  - The article investigates the emergence of the problem of Indigenous women to the critical horizon of the scientific mentality that, in the second part of 19th century, manages the emancipatory project of Peru as an organic response to the spiritual, scientific, intellectual, and ethical-political crisis that is the natural consequence of the collapse of the archaic colonial regime in Peru and the Andean region. Consequently, in this paper I propose to discuss the historical-formative, epistemological, semantic-resignifying, constructive, and attitudinal aspects that intervene in the scientific formulation of problem follow: how the Indigenous woman integrates into republican life? In this sense, the present research inquiries in the Juana Manuela Gorriti’s “Si haces mal no esperes bien” (1861), Manuel Pardo’s “Medidas económicas del Congreso de 1860” (1861), Manuel González Prada’s “Speech at the Politeama Theater” (1888) and “Our Indians” (1904), and Clorinda Matto de Turner’s Aves sin nido… (1889) discourses about Indigenous woman situation. All these authors coincide, for one hand, in asseveration that the exclusion and subordination of Andean woman is the stone angular of patriarchal and colonial archaic system, and, for other hand, in affirmation that the democratic and republican modern system need integrates her like rights subject for to progress and development fully. Applying hermeneutical-comparative method, gender approach, and critical-historical vision about formative process of Peru and Andean region, this article explains the complicated process through which Indigenous women become protagonists in critical-reflective studies and, above all, producers of discourse and, therefore, of discursive criticism. This contribution concludes that, not only in contemporary specialized studies, but in political-social reality, the integration of Indigenous women into Peruvian citizenship continues to be a current and ongoing challenge.
VL  - 11
IS  - 4
ER  -

Copy | Download

Author Information

Dany Erick Cruz Guerrero

Department of Human Sciences, Antonio Ruiz de Montoya University, Lima, Peru

Download PDF

Sections

Plain Text BibTeX RIS

APA Style

Dany Erick Cruz Guerrero. (2023). The Indigenous Woman in the Therapeutic-Enlightened Project of Peru (1861-1889). Humanities and Social Sciences, 11(4), 114-126. https://doi.org/10.11648/j.hss.20231104.11

Copy | Download

ACS Style

Dany Erick Cruz Guerrero. The Indigenous Woman in the Therapeutic-Enlightened Project of Peru (1861-1889). Humanit. Soc. Sci. 2023, 11(4), 114-126. doi: 10.11648/j.hss.20231104.11

Copy | Download

AMA Style

Dany Erick Cruz Guerrero. The Indigenous Woman in the Therapeutic-Enlightened Project of Peru (1861-1889). Humanit Soc Sci. 2023;11(4):114-126. doi: 10.11648/j.hss.20231104.11

Copy | Download

@article{10.11648/j.hss.20231104.11,
  author = {Dany Erick Cruz Guerrero},
  title = {The Indigenous Woman in the Therapeutic-Enlightened Project of Peru (1861-1889)},
  journal = {Humanities and Social Sciences},
  volume = {11},
  number = {4},
  pages = {114-126},
  doi = {10.11648/j.hss.20231104.11},
  url = {https://doi.org/10.11648/j.hss.20231104.11},
  eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.hss.20231104.11},
  abstract = {The article investigates the emergence of the problem of Indigenous women to the critical horizon of the scientific mentality that, in the second part of 19th century, manages the emancipatory project of Peru as an organic response to the spiritual, scientific, intellectual, and ethical-political crisis that is the natural consequence of the collapse of the archaic colonial regime in Peru and the Andean region. Consequently, in this paper I propose to discuss the historical-formative, epistemological, semantic-resignifying, constructive, and attitudinal aspects that intervene in the scientific formulation of problem follow: how the Indigenous woman integrates into republican life? In this sense, the present research inquiries in the Juana Manuela Gorriti’s “Si haces mal no esperes bien” (1861), Manuel Pardo’s “Medidas económicas del Congreso de 1860” (1861), Manuel González Prada’s “Speech at the Politeama Theater” (1888) and “Our Indians” (1904), and Clorinda Matto de Turner’s Aves sin nido… (1889) discourses about Indigenous woman situation. All these authors coincide, for one hand, in asseveration that the exclusion and subordination of Andean woman is the stone angular of patriarchal and colonial archaic system, and, for other hand, in affirmation that the democratic and republican modern system need integrates her like rights subject for to progress and development fully. Applying hermeneutical-comparative method, gender approach, and critical-historical vision about formative process of Peru and Andean region, this article explains the complicated process through which Indigenous women become protagonists in critical-reflective studies and, above all, producers of discourse and, therefore, of discursive criticism. This contribution concludes that, not only in contemporary specialized studies, but in political-social reality, the integration of Indigenous women into Peruvian citizenship continues to be a current and ongoing challenge.},
 year = {2023}
}

Copy | Download

TY  - JOUR
T1  - The Indigenous Woman in the Therapeutic-Enlightened Project of Peru (1861-1889)
AU  - Dany Erick Cruz Guerrero
Y1  - 2023/07/06
PY  - 2023
N1  - https://doi.org/10.11648/j.hss.20231104.11
DO  - 10.11648/j.hss.20231104.11
T2  - Humanities and Social Sciences
JF  - Humanities and Social Sciences
JO  - Humanities and Social Sciences
SP  - 114
EP  - 126
PB  - Science Publishing Group
SN  - 2330-8184
UR  - https://doi.org/10.11648/j.hss.20231104.11
AB  - The article investigates the emergence of the problem of Indigenous women to the critical horizon of the scientific mentality that, in the second part of 19th century, manages the emancipatory project of Peru as an organic response to the spiritual, scientific, intellectual, and ethical-political crisis that is the natural consequence of the collapse of the archaic colonial regime in Peru and the Andean region. Consequently, in this paper I propose to discuss the historical-formative, epistemological, semantic-resignifying, constructive, and attitudinal aspects that intervene in the scientific formulation of problem follow: how the Indigenous woman integrates into republican life? In this sense, the present research inquiries in the Juana Manuela Gorriti’s “Si haces mal no esperes bien” (1861), Manuel Pardo’s “Medidas económicas del Congreso de 1860” (1861), Manuel González Prada’s “Speech at the Politeama Theater” (1888) and “Our Indians” (1904), and Clorinda Matto de Turner’s Aves sin nido… (1889) discourses about Indigenous woman situation. All these authors coincide, for one hand, in asseveration that the exclusion and subordination of Andean woman is the stone angular of patriarchal and colonial archaic system, and, for other hand, in affirmation that the democratic and republican modern system need integrates her like rights subject for to progress and development fully. Applying hermeneutical-comparative method, gender approach, and critical-historical vision about formative process of Peru and Andean region, this article explains the complicated process through which Indigenous women become protagonists in critical-reflective studies and, above all, producers of discourse and, therefore, of discursive criticism. This contribution concludes that, not only in contemporary specialized studies, but in political-social reality, the integration of Indigenous women into Peruvian citizenship continues to be a current and ongoing challenge.
VL  - 11
IS  - 4
ER  -

Copy | Download