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Peruvian novelist, poet, and anthropologist José María Arguedas (1911-1969) was a highly conflicted figure. As a mestizo, both European and Quechua blood ran through his veins and into his cosmology and writing. Arguedas's Marxist influences and ethnographic work placed him in direct contact with the subalterns he would champion in his stories. His exposés of the conflicts between Indians and creoles, and workers and elites were severely criticized by his contemporaries, who sought homogeneity in the nation-building project of Peru.InRethinking Community from Peru, Irina Alexandra Feldman examines the deep political connotations and current relevance of Arguedas's fiction to the Andean region. Looking principally to his most ambitious and controversial work,All the Bloods, Feldman analyzes Arguedas's conceptions of community, political subjectivity, sovereignty, juridical norm, popular actions, and revolutionary change. She deconstructs his particular use of language, a mix of Quechua and Spanish, as a vehicle to express the political dualities in the Andes. As Feldman shows, Arguedas's characters become ideological speakers and the narrator's voice is often absent, allowing for multiple viewpoints and a powerful realism. Feldman examines Arguedas's other novels to augment her theorizations, and grounds her analysis in a dialogue with political philosophers Walter Benjamin, Jean-Luc Nancy, Carl Schmitt, Jacques Derrida, Ernesto Laclau, and Álvaro García-Linera, among others.In the current political climate, Feldman views the promise of Arguedas's vision in light of Evo Morales's election and the Bolivian plurality project recognizing indigenous autonomy. She juxtaposes the Bolivian situation with that of Peru, where comparatively limited progress has been made towards constitutional recognition of the indigenous groups. As Feldman demonstrates, the prophetic relevance of Arguedas's constructs lie in their recognition of the sovereignty of all ethnic groups and their coexistence in the modern democratic nation-state, in a system of heterogeneity through autonomy-not homogeneity through suppression. Tragically for Arguedas, it was a philosophy he could not reconcile with the politics of his day, or from his position within Peruvian society.

Sara Castro-Klarén's contribution to the field of the study of the work of José María Arguedas has been key in areas as diverse as biographical, testimonial, and theoretical research. Her literary analyses influenced the interpretation of Arguedas' fiction, insofar as her contributions to the last three decades put his work in dialogue with post- and decolonial criticism, perspectives that question the limits of Western epistemology. For an Arguedian researcher, Professor Castro-Klarén's work has been both a source of historical data and a guide for the direction of research, through what she calls in her classes the formulation of \"compelling questions \" that push the desire of the researchers.

Peruvian novelist, poet, and anthropologist José María Arguedas (1911–1969) was a highly conflicted figure. As a mestizo, both European and Quechua blood ran through his veins and into his cosmology and writing. Arguedas’s Marxist influences and ethnographic work placed him in direct contact with the subalterns he would champion in his stories. His exposés of the conflicts between Indians and creoles, and workers and elites were severely criticized by his contemporaries, who sought homogeneity in the nation-building project of Peru. In Rethinking Community from Peru, Irina Alexandra Feldman examines the deep political connotations and current relevance of Arguedas’s fiction to the Andean region. Looking principally to his most ambitious and controversial work, All the Bloods, Feldman analyzes Arguedas’s conceptions of community, political subjectivity, sovereignty, juridical norm, popular actions, and revolutionary change. She deconstructs his particular use of language, a mix of Quechua and Spanish, as a vehicle to express the political dualities in the Andes. As Feldman shows, Arguedas’s characters become ideological speakers and the narrator’s voice is often absent, allowing for multiple viewpoints and a powerful realism. Feldman examines Arguedas’s other novels to augment her theorizations, and grounds her analysis in a dialogue with political philosophers Walter Benjamin, Jean-Luc Nancy, Carl Schmitt, Jacques Derrida, Ernesto Laclau, and Álvaro García-Linera, among others. In the current political climate, Feldman views the promise of Arguedas’s vision in light of Evo Morales’s election and the Bolivian plurality project recognizing indigenous autonomy. She juxtaposes the Bolivian situation with that of Peru, where comparatively limited progress has been made towards constitutional recognition of the indigenous groups. As Feldman demonstrates, the prophetic relevance of Arguedas’s constructs lie in their recognition of the sovereignty of all ethnic groups and their coexistence in the modern democratic nation-state, in a system of heterogeneity through autonomy—not homogeneity through suppression. Tragically for Arguedas, it was a philosophy he could not reconcile with the politics of his day, or from his position within Peruvian society.

[...]García Linera's term appropriates the classical Marxist theorizations on struggle, and puts them into a context contemporary for the thinkers of the second decade of the twenty-first century. [...]we could postulate that this unfounded popular pole is articulated discursively through Bazalar's speech, which, surprisingly and strangely, defines both this elusive, but collective popular protagonist, and also its antagonists: the rich cadavers that are in fact grounded in the places marked by their tombs.

Este artículo propone el proyecto de descolonización como el eje central en la obra de José María Arguedas. Retomando el concepto de la descolonización articulado en Los condenados de la tierra de Frantz Fanon, traza paralelos entre los textos arguedianos sobre la realidad sociopolítica peruana a mediados del siglo XX y la teoría articulada por el psiquiatra martinicano a partir de sus observaciones del conflicto en Argelia de los años 60. This article posits the project of decolonization as the central axis of José María Arguedas' narrative project. The study takes up the concept of decolonization articulated in Frantz Fanon's The Wretched of the Earth and traces parallels between Arguedas' texts on Peruvian socio-political reality in 1930s-1960s, and the theory elaborated by the Martiniquais psychiatrist on the basis of his study of the struggle in Algeria during the same decades.

Este artículo estudia las expresiones de la violencia estatal y civil en Todas las sangres, conceptualizando las diferentes formas de tal violencia con la ayuda teórica de Jacques Derrida, Walter Benjamin y Giorgio Agamben. La novela describe la situación postcolonial marcada por la heterogeneidad jurídica, la violencia azarosa y no provocada de la policía, y la reducción de los indígenas al estatus de la absolutamente vulnerable \"pura vida\". En esta situación, la resistencia indígena emerge como la única -aunque también violenta- posible vía de acción. This article studies the instances of State and civil violence in Arguedas's novel Todas las sangres conceptualizing different forms of such violence with the help of Jacques Derrida, Walter Benjamin and Giorgio Agamben. The novel describes the postcolonial situation marked by the juridical heterogeneity, random and unprovoked police violence, and the reduction of the indigenous persons to the status of the absolutely vulnerable \"bare life\". In this situation, the indigenous resistance emerges as the only—although also violent—possible course of action.

This dissertation approaches José María Arguedas' important and controversial novel Todas las sangres (Peru, 1965) from the perspective of political philosophy and cultural studies. I read Todas las sangres as a field of theoretical exploration where sovereignties of different collectivities—that of the “modern” Peruvian State, the indigenous communities and the hacienda—clash and dialogue. The first chapter is dedicated to the revision of literature about the novel. The second chapter engages Jean-Luc Nancy's and Álvaro García Linera's theorizations on the conceptual bond between metaphysics of subjectivity, death and community. Through these theoretical prisms I approach the textual construction of the above-mentioned collectivities. The third chapter touches on the topic of post-colonial heterogeneous condition of the Peruvian society, which brings about a crisis of hegemony (as theorized by Ernesto Laclau), and whose result is a clash of multiple sovereignties. Giorgio Agamben's and Carl Schmitt's theorizations illuminate the notion of sovereignty as treated in this dissertation, and Jürgen Habermas' study of the public sphere was helpful to understand the consequences of multiple sovereignties. In the final chapter, the issue of “judicial heterogeneity” is addressed. In Todas las sangres each sovereignty (the state, the indigenous community) claims the right to use its own legal system. Thus, the State feels contested as the Quechua ayllu claims its rights to certain degree of cultural and legal autonomy and thus questions the State's sovereign right and monopoly on violence. Bolivian scholars Xavier Albó and Enrique Mier Cueto who have studied the phenomenon of the justicia comunitaria, the tradition of indigenous law, helped me understand this aspect of the textual representation of Peruvian society. Finally, the study dialogues with Jacques Derrida's and Walter Benjamin's reflections on the violent origins of any law. The dissertation comments on the dark beginnings of democracy in countries like Peru, where the colonial fissures made the consolidation of hegemony of any kind a process that required blood of many (subaltern) victims, as the State's monopoly on violence was often imposed not by legal or discursive processes but by mere exercise of domination.