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La lectura de Clorinda Matto de Turner del Inca Garcilaso y Blas Valera: cuando lengua, espacio doméstico y Estado-nación coinciden

Thomas Ward
Revista de Crítica Literaria Latinoamericana
Año 38, No. 75 (2012), pp. 363-380
Stable URL: http://www.jstor.org/stable/23631278
Page Count: 18
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Since scans are not currently available to screen readers, please contact JSTOR User Support for access. We'll provide a PDF copy for your screen reader.
La lectura de Clorinda Matto de Turner del Inca Garcilaso y Blas Valera: cuando lengua, espacio doméstico y Estado-nación coinciden
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Abstract

Un siglo después de lograr su independencia política, el Perú (como otras naciones latinoamericanas) todavía buscaba su emancipación cultural de la metrópolis. Varios intelectuales se dirigían al pasado y allí a los Comentarios reales del Inca Garcilaso de la Vega (1539-1616) en su búsqueda por comprender la relación entre lo que el sociólogo Anthony Smith ha llamado la nación primordial y lo que nosotros entendemos ser la moderna nación-Estado. Clorinda Matto de Turner (1852-1909), para redactar su ensayo "El qquechua" (1888), regresó a los Comentarios reales y, acaso de una manera sorprendente, a aquellos pasajes en que Garcilaso citaba a un cronista anterior, el jesuita Blas Valera. En la lectura de Matto de la lectura del Inca Garcilaso de Blas Valera, ella termina sugiriendo algunas relaciones explícitas e implícitas entre la lengua quechua, la cultura femenina, y la nación-estado del Perú. A century after achieving its political independence, Peru (like other Latin American nations) was still struggling for its cultural emancipation from Spain. Various intellectuals directed their cultural hunger back in time and digested Royal Commentaries by the Inca Garcilaso de la Vega (1539-1609) in their continuing pursuit to understand the relationship between what sociologist Anthony Smith has called the primordial nation and what we understand to be the modern nation-state. Clorinda Matto de Turner (1852-1909) was one author who, while developing her essay "El Qquechua" (1888), turned her eyes back toward the Royal Commentaries and, perhaps surprisingly so, on those passages where Garcilaso was quoting from the earlier chronicler, the Jesuit Blas Valera. In Matto de Turner's reading of Garcilaso reading Valera she suggests some interesting, stated and not stated, relationships between the Quechua language, feminine culture, and the Peruvian nation-state.

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