Las lógicas fronterizas de Gamaliel Churata o la alegoría de “El Pez de Oro”

The image of Churata has become a totem whose cultural complexity has helped explorers from the most diverse epistemological regions, and for this crossing of the understanding, they have been equipped with the best possible theoretical assumptions; but its halo is playful and socarrón, like the nature of a foot that slips between the hands, whose symbols like its scales are difficult to penetrable to the reason of the explorer, in such a way that the humor and the reflection, as part of the “original games” are the support of a mimetic “chinkana” that Churata knows and restructures the perfection and the intermingling as he tried to unravel a parallel process of “de-doctrination capitular” of Western philosophical, aesthetic, religious doctrine, politics, up to knowledge and deontology, situating it in the center of the configuration of the knowledges that are closely linked to the “traditional.” So, on the ground, he becomes a disobedient architect of the structures of reason, rather than a “Latin American” that seeks an epistemological independence in the medula of reason that colonized the knowledge of the traditional cultures of the European and Latin American world. Churata's fight reaches a tense dimension and full of conflicts in a theoretical scenario in which the language and the construction of meanings open doors in a siglo where the fight for the domain of imaginary territories will be crucial, “the right to think differently ” and “knowing differently”, where physical subjection is within the reach of war technology (such as the one impelled by the United States against Irak in 2003, which caused tensions in the Middle East until our days or what came to occur in the North Africa, in Gaza). In our scenario of the disputed territory, however, it is the social imaginary. In the years that it will be the physical one, we will be pushed and repressed by economic policies and by the control of strategic resources under the domain of foreign companies, this day Pez de Oro will be dead, and no one will be killed in the heart of the Andean man. Under this consideration, what is the ideological and thematic nature of El Pez de Oro by Gamaliel Churata, a book that, in addition, has generated several studies and explanations of epistemological voids? Is it an oral text with a hidden symbolic cartography that reveals itself only to those elected with marked cultural competence of the Aymara and Quechua world? What textual and hypertextual nature alludes to in the traditional and personal myths that Churata constructs and deconstructs?