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Aymara Indians are a geographically isolated, indigenous people living in the Andes Mountains near Chile’s Atacama Desert, one of the most arid regions of the world. As rapid economic growth in the area has begun to divert scarce water to hydroelectric and agricultural projects, the Aymara struggle to maintain their sustainable and traditional systems of water use, agriculture, and pastoralism. In Aymara Indian Perspectives on Development in the Andes , Amy Eisenberg provides a detailed exploration of the ethnoecological dimensions of the tension between the Aymara, whose economic, spiritual, and social life are inextricably tied to land and water, and three major challenges: the paving of Chile Highway 11, the diversion of the Altiplano waters of the Río Lauca for irrigation and power-generation, and Chilean national park policies regarding Aymara communities, their natural resources, and cultural properties within Parque Nacional Lauca, the International Biosphere Reserve.  Pursuing collaborative research, Eisenberg performed ethnographic interviews with Aymara people in more than sixteen Andean villages, some at altitudes of 4,600 meters. Drawing upon botany, agriculture, natural history, physical and cultural geography, history, archaeology and social and environmental impact assessment, she presents deep, multifaceted insights from the Aymara’s point of view. Illustrated with maps and dramatic photographs by John Amato, Aymara Indian Perspectives on Development provides an account of indigenous perspectives and concerns related to economic development that will be invaluable to scholars and policy-makers in the fields of natural and cultural resource preservation in and beyond Chile.

Through a richly detailed examination of the practices of spinning yarn from the fleece of llamas and alpacas, Earth, Water, Fleece and Fabric explores the relationship that herders of the present and of the past have maintained with their herd animals in the Andes. Dransart juxtaposes an ethnography of an Aymara herding community, based on more than ten years fieldwork in Isluga in the Chilean highlands, with archaeological material from excavations in the Atacama desert.Impeccably researched, this book is the first systematic study to set the material culture of pastoral communities against an understanding of the long-term effects of herding practices.

The general objective of this study is to analyze the importance of constructing an Aymara historical memory from a critical and bilingual intercultural curriculum theoretical approach for its implementation in primary education in schools in northern Chile. Methodologically, the design and construction of the proposed contents originate from a qualitative perspective in semi-structured interviews and focus group to inhabitants and organizations of the original Aymara Chilean people. This would allow the structuring of an intercultural curricular proposal based on the Aymara criteria and principles of systematization of their historical memory and indigenous knowledge from a critical theoretical perspective. Therefore, it is possible to sustain that this type of curricular model raises the possibility of eradicating the folklorization of Bilingual Intercultural Education in the classrooms of the northern border of Chile and manifesting the eventuality of being a complement to the national curriculum by developing intercultural competencies for all students from the north border of Chile.

Proponemos que en el marco de discontinuidades históricas significativas (imposición y desarrollo de un sistema colonial; instauración de una modernidad latinoamericana; transformaciones de fines del siglo XX), las formas comunitarias andinas regionales se nos presentan a la vez como continuidad y transformación. La persistencia debe verse entonces como la continuidad transformada de las instituciones comunitarias andinas. Se hablará, así, de comunidad colonial, de comunidad andina local y sucesorial para el período moderno y de comunidad translocal para denotar los extensos y profundos cambios de las últimas décadas. La dinámica de la reproducción y el cambio resulta de la intervención de factores estructurales externos en relación con otros internos, correspondiente estos últimos, tanto a lógicas sociales andinas como a las formas de acción y reacción de los sujetos aymara que procesan esa relación y que en ello van transformándose. Se toma distancia, por esta vía, de las tesis continuistas de esencialidades sociales transhistóricas (tesis indianistas, por ejemplo); de las posiciones internalistas (aquella de que lo andino se explica por lo andino; es decir, en marcos locales, posición que corresponde a las prácticas de una antropología tradicional), así como también de las tesis de la desestructuración (bajo el postulado de que lo andino fue hecho desaparecer en el holocausto del progreso moderno). ABSTRACT We propose that in the framework of significant historical discontinuities (imposition and development of a colonial system; settlement of a Latin American modernity; transformations of late XXth century), the regional Andean community forms appear at the same time as continuity and transformation. Therefore, persistency should be perceived as the transformed continuity of Andean communitarian institutions. Thus, it will be spoken, of colonial community, of local and successional Andean community for the modern period and of translocal community to denote the extensive and deep changes of the last decades. The dynamic of reproduction and change is a result of the intervention of external structural factors in relation to others that are internal, the latter corresponding both to Andean social logics, and forms of action and reaction of the aymara individuals, who process this relation and transform themselves through it. In this way, distance is taken from the continuity theses of transhistorical social essencialities (Indianists theses, for example); of internalists positions (that in which Andean is explained by the Andean; that is to say in local frames, which corresponds to traditional anthropological practices), as well as from destructuration theses (under the postulate that the Andean was made disappear in the holocaust of modern progress).  

El presente estudio tiene como propósito general analizar la importancia de construir la memoria histórica aymara desde un enfoque teórico curricular intercultural crítico y bilingüe para su implementación en educación primaria en las escuelas del norte de Chile. Metodológicamente el diseño y construcción de los contenidos propuestos se originan desde una perspectiva cualitativa en entrevistas semi estructuradas y focus group a habitantes y organizaciones del pueblo originario aymara chileno. Esto nos permitió estructurar una propuesta curricular intercultural basada en los criterios y principios aymaras de sistematización de su memoria histórica y conocimientos indígenas desde un enfoque teórico crítico. En este sentido, es dable sostener que este tipo de modelo curricular nos plantea la posibilidad de erradicar la folclorización de la Educación Intercultural Bilingüe en las aulas de la frontera norte de Chile y manifestar la eventualidad de ser un complemento al currículum nacional desarrollando competencias interculturales para todos los estudiantes de la frontera norte de Chile.

Objective/context: During the 1990s, the Aymara people actively participated in discussions on the status of indigenous peoples. This experience reinforced identification processes that gained renewed strength with the national democratic opening and the international recognition of indigenous rights. As a result, demands were better articulated and gained visibility in the public space, and thus, an incipient idea of an Aymara nation emerged. The article analyzes the identification processes of the Aymara people in northern Chile from the creation of the Special Commission on Indigenous Peoples (1990) until the enactment of the Indigenous Law (1993), interrogating the ideas and discourses deployed. Methodology: The newspaper La Estrella de Arica (1990-1993) was examined in depth through a qualitative strategy. This material was triangulated with information obtained from congresses and relevant regulations and contrasted with a specialized bibliography, following the approach of the history of political languages and everyday nationalism. Originality: Although there is a vast amount of literature on the Aymara people in Andean countries, recent national identification processes have been little explored in Chile, where interest in other periods and approaches prevails. This article seeks to deepen these debates, proposing historical tools to understand the relationships between political communities better. It is argued that, although it has circulated, the idea of the Aymara nation should be treated with caution due to the multiple nuances revealed by the processes of reethnification and the influence of public policies. Conclusions: In the transition to democracy, there was a broad debate on the forms of Aymara identification. Although the circulation of the idea of nation was neither systematic nor uniform, expressions of simultaneous adherence to the Chilean State and the Aymara people coexisted, indicating a complex and ambivalent relationship between the processes of ethno-national identification in the period. Objetivo/contexto: durante la década de 1990, el pueblo aymara participó activamente en las discusiones sobre el estatuto de los pueblos indígenas. Esta experiencia reforzó procesos de identificación que cobraron renovada fuerza con la apertura democrática nacional y el reconocimiento internacional de derechos indígenas. Como resultado, se articularon mejor las demandas y ganaron visibilidad en el espacio público, y así surgió una incipiente idea de una nación aymara. El artículo analiza los procesos de identificación del pueblo aymara en el norte de Chile entre la creación de la Comisión Especial de Pueblos Indígenas (1990) y la promulgación de la Ley Indígena (1993), interrogando las ideas y discursos desplegados. Metodología: mediante una estrategia cualitativa, se examinó en profundidad el periódico La Estrella de Arica (1990-1993). Este material se trianguló con información obtenida de congresos y normativas relevantes, además de ser contrastado con bibliografía especializada, siguiendo el enfoque de la historia de los lenguajes políticos y el nacionalismo cotidiano. Originalidad: aunque existe amplia literatura sobre el pueblo aymara en los países andinos, los procesos recientes de identificación nacional han sido poco explorados en Chile, donde prevalece el interés por otros periodos y enfoques. Este artículo busca profundizar en estos debates, proponiendo herramientas históricas para comprender mejor las relaciones entre comunidades políticas. Se sostiene que la idea de nación aymara, aunque ha circulado, debe tratarse con cautela debido a los múltiples matices que revelan los procesos de reetnificación y el influjo de las políticas públicas. Conclusiones: en la transición a la democracia hubo un amplio debate sobre las formas de identificación aymara. Aunque la circulación de la idea de nación no fue sistemática ni uniforme, sí coexistieron expresiones de adhesión simultánea al Estado chileno y al pueblo aymara, que indican una relación compleja y ambivalente de los procesos de identificación etnonacional en el periodo. Problema/contexto: durante a década de 1990, o povo aimará participou ativamente das discussões sobre o status dos povos indígenas. Essa experiência reforçou os processos de identificação que ganharam força renovada com a abertura democrática nacional e com o reconhecimento internacional dos direitos indígenas. Como resultado, as demandas foram mais bem articuladas e ganharam visibilidade no espaço público, e surgiu uma ideia incipiente de uma nação aimará. Objetivo: neste artigo, são analisados os processos de identificação do povo aimará no norte do Chile entre a criação da Comissão Especial sobre Povos Indígenas (1990) e a promulgação da Lei Indígena (1993), questionando as ideias e os discursos utilizados. Metodologia: usando estratégia qualitativa, o jornal La Estrella de Arica (1990-1993) foi examinado em profundidade. Esse material foi triangulado com informações obtidas em congressos e regulamentos relevantes, além de ser contrastado com bibliografia especializada, seguindo a abordagem da história das linguagens políticas e do nacionalismo cotidiano. Originalidade: embora exista extensa literatura sobre o povo aimará nos países andinos, os processos recentes de identificação nacional foram pouco explorados no Chile, onde prevalece o interesse em outros períodos e abordagens. Este artigo busca aprofundar esses debates, propondo ferramentas históricas para entender melhor as relações entre as comunidades políticas. Argumenta-se que a ideia da nação aimará, embora tenha circulado, deve ser tratada com cautela devido às múltiplas nuances reveladas pelos processos de reetnificação e à influência das políticas públicas. Conclusões: na transição para a democracia, houve amplo debate sobre as formas de identificação aimará. Apesar de a circulação da ideia de nação não ter sido sistemática nem uniforme, coexistiram expressões de adesão simultânea ao Estado chileno e ao povo aimará, o que indicou uma relação complexa e ambivalente dos processos de identificação étnico-nacional no período.

Cervical cancer (CC) remains a critical global health issue which disproportionately affects low- and middle-income countries. In Chile, the Arica and Parinacota region experiences high CC mortality and low Papanicolaou (Pap) test coverage, with indigenous Aymara women facing significant screening barriers. Understanding health beliefs surrounding CC prevention is essential for improving adherence, particularly in under-represented populations. This study assesses the psychometric properties of the CPC-28, an instrument measuring beliefs about CC and Pap testing, among Aymara women in Chile. A cross-sectional survey of 299 Aymara women (25–64) was conducted using stratified probabilistic sampling. Confirmatory factor analysis (CFA) confirmed the CPC-28’s six-factor latent structure, demonstrating strong model fit (CFI = 0.969, TLI = 0.965, RMSEA = 0.058). Reliability indices ranged from acceptable to excellent (α = 0.585–0.921; ω = 0.660–0.923). Moderate correlations emerged between severity, susceptibility, and perceived benefits of Pap testing, although CPC-28 results did not predict adherence. These findings support CPC-28’s validity evidence for Aymara women but highlight cultural influences on screening behaviors. Structural barriers, including language and healthcare inaccessibility, are likely to affect perceived susceptibility. Future research should explore indigenous perspectives and socio-cultural determinants of Pap testing, incorporating mixed-method approaches to identify culturally relevant interventions and improve screening adherence.

Objetivo/contexto: durante la década de 1990, el pueblo aymara participó activamente en las discusiones sobre el estatuto de los pueblos indígenas. Esta experiencia reforzó procesos de identificación que cobraron renovada fuerza con la apertura democrática nacional y el reconocimiento internacional de derechos indígenas. Como resultado, se articularon mejor las demandas y ganaron visibilidad en el espacio público, y así surgió una incipiente idea de una nación aymara. El artículo analiza los procesos de identificación del pueblo aymara en el norte de Chile entre la creación de la Comisión Especial de Pueblos Indígenas (1990) y la promulgación de la Ley Indígena (1993), interrogando las ideas y discursos desplegados. Metodología: mediante una estrategia cualitativa, se examinó en profundidad el periódico La Estrella de Arica (1990-1993). Este material se trianguló con información obtenida de congresos y normativas relevantes, además de ser contrastado con bibliografía especializada, siguiendo el enfoque de la historia de los lenguajes políticos y el nacionalismo cotidiano. Originalidad: aunque existe amplia literatura sobre el pueblo aymara en los países andinos, los procesos recientes de identificación nacional han sido poco explorados en Chile, donde prevalece el interés por otros periodos y enfoques. Este artículo busca profundizar en estos debates, proponiendo herramientas históricas para comprender mejor las relaciones entre comunidades políticas. Se sostiene que la idea de nación aymara, aunque ha circulado, debe tratarse con cautela debido a los múltiples matices que revelan los procesos de reetnificación y el influjo de las políticas públicas. Conclusiones: en la transición a la democracia hubo un amplio debate sobre las formas de identificación aymara. Aunque la circulación de la idea de nación no fue sistemática ni uniforme, sí coexistieron expresiones de adhesión simultánea al Estado chileno y al pueblo aymara, que indican una relación compleja y ambivalente de los procesos de identificación etnonacional en el periodo.

Background Current South American populations trace their origins mainly to three continental ancestries, i.e. European, Amerindian and African. Individual variation in relative proportions of each of these ancestries may be confounded with socio-economic factors due to population stratification. Therefore, ancestry is a potential confounder variable that should be considered in epidemiologic studies and in public health plans. However, there are few studies that have assessed the ancestry of the current admixed Chilean population. This is partly due to the high cost of genome-scale technologies commonly used to estimate ancestry. In this study we have designed a small panel of SNPs to accurately assess ancestry in the largest sampling to date of the Chilean mestizo population (n = 3349) from eight cities. Our panel is also able to distinguish between the two main Amerindian components of Chileans: Aymara from the north and Mapuche from the south. Results A panel of 150 ancestry-informative markers (AIMs) of SNP type was selected to maximize ancestry informativeness and genome coverage. Of these, 147 were successfully genotyped by KASPar assays in 2843 samples, with an average missing rate of 0.012, and a 0.95 concordance with microarray data. The ancestries estimated with the panel of AIMs had relative high correlations (0.88 for European, 0.91 for Amerindian, 0.70 for Aymara, and 0.68 for Mapuche components) with those obtained with AXIOM LAT1 array. The country’s average ancestry was 0.53 ± 0.14 European, 0.04 ± 0.04 African, and 0.42 ± 0.14 Amerindian, disaggregated into 0.18 ± 0.15 Aymara and 0.25 ± 0.13 Mapuche. However, Mapuche ancestry was highest in the south (40.03%) and Aymara in the north (35.61%) as expected from the historical location of these ethnic groups. We make our results available through an online app and demonstrate how it can be used to adjust for ancestry when testing association between incidence of a disease and nongenetic risk factors. Conclusions We have conducted the most extensive sampling, across many different cities, of current Chilean population. Ancestry varied significantly by latitude and human development. The panel of AIMs is available to the community for estimating ancestry at low cost in Chileans and other populations with similar ancestry.

The purpose of this study is to describe and compare the prevalence of mental health problems in Aymara and non-Aymara children and adolescent. The study sample comprised 1839 students from 8 to 19 years, from educational institutions of Northern Chile. Forty-nine percent of students identified with the Aymara ethnic group. The Child and Adolescent Evaluation System was used to evaluate internal and external problems. In Elementary school, Aymara students showed significantly lower scores in externalized problems and in high school, there were significantly lower scores in interiorized, exteriorized and other problems than Non-Aymara students. It seems that the legacy of the Aymara culture has favored the development of protective factors in relation to the mental health of these students. In a context of growing recognition and appreciation of this culture, greater involvement with Aymara culture could promote better mental health of school children.