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                <text>Etnicidad y descendencia / Los incas hoy, de carne y hueso : Cusco 2020</text>
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                <text>los incas  que pactaron con la corona española lograron el reconocimiento de sus linajes y sobrevivieron durante toda la etapa virreinal. En 1825 Bolívar emitió un decreto aboliendo los títulos de nobleza indígenas y españoles. Algunos incas cambiaron  sus apellidos para poder seguir sobreviviendo a la estigmatización, otros, mantuvieron sus apellidos y tradiciones, llegando así hasta nuestros días. Ayllus y familias Incas que han tenido continuidad hasta nuestros días. El presente artículo reconstruye el caso del linaje familiar de los autores y de otras familias cusqueñas para, a partir de ellos demostrar la continuidad de los mismos y su renovada trascendencia social.</text>
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&#13;
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                <text>Americanía, revista de estudios Latinoamericanos, N° 11, 2020</text>
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                <text>Sevilla [ES] : Universidad pablo de Olavide</text>
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                <text>pp. 160-192</text>
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                <text>H_AN_9816+
&lt;p&gt;&lt;a href="https://www.upo.es/revistas/index.php/americania/article/view/5201" target="_blank" rel="noreferrer noopener"&gt;Descarga 1&lt;/a&gt;&lt;/p&gt;
&lt;p&gt;&lt;a href="https://doi.org/10.46661/americania.5201" target="_blank" rel="noreferrer noopener"&gt;Descarga 2&lt;/a&gt;&lt;/p&gt;</text>
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                <text>El mito de Inkarri narra el retorno del inca muerto, cuya cabeza está creciendo bajo la tierra. Cuando esté completo volverá. Este mito en la literatura se ha representado en diversos géneros: teatro, narrativa, poesía, en cantos tanto en quechua como en español.  Se analiza en los cantos quechuas, cómo la muerte del inca y el mito de Inkarri se invocan en momentos de grandes crisis que atraviesan la historia del pueblo quechua. Se utiliza la categoría del Pachakutiy  y la concepción andina de la muerte que declara que no se muere, sino que se parte o se siembra para seguir viviendo.  Existe plena vigencia del mito de Inkarri en la memoria del pueblo  quechua peruano,  adecuado a los procesos socioculturales.</text>
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                <text>Mauro Mamani Macedo</text>
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                <text>Telar, N27 jul-dic 2021</text>
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                <text>Tucumán [AR] :  Universidad Nacional de Tucumán :  Facultad de Filosofía y Letras : Instituto Interdisciplinario de Estudios Latinoamericanos [IIELA]</text>
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                <text>pp. 259-284</text>
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                <text>Como un homenaje al recordado Hugo Hevia, editan "Comer, beber y hablar", un estudio de la oralidad nuestra de cada día... / En este libro Hevia habla de una "triangulación oral"nacida de prácticas culturales báseicas como las del comer, el beber  y el hablar...</text>
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                <text>p. 6</text>
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                <text>H_LN_9805++
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                <text>Presentación de un libro que reúne los dos manuscritos del sacerdote mercedario fray Martín de Murúa, los cuales contienen hermosas láminas - muchas de ellas dibujadas por el cronista indio Felipe Guamán Poma de Ayala - que narran en colores, la vida y costumbres de los reyes incas del Perú</text>
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                <text>[ref. :  Reciprocidad y redistribución en tempos prehispánicos, numismática]</text>
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                <text>Dominical, supl. El Comercio, 28 jul. 2019</text>
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                <text>H_H_9793++
&lt;p&gt;&lt;a href="https://drive.google.com/file/d/1wdf6vLZvC7PSJqG8WM-hyg6VpKzPtAU4/view?usp=sharing" target="_blank" rel="noreferrer noopener"&gt;Descarga&lt;/a&gt;&lt;/p&gt;</text>
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                <text>¿Le provoca un emoliente caliente? ¿Sabía que contiene sustancias que pueden prevenir una serie de enfermedades?  Le invito a examinar el contenido de esta infusión tan apetecida en este invierno</text>
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                <text>Ref. : Inca Garcilaso de la Vega, Juan espinosa Medrano "Lunarejo", Mercurio peruano, Manuel Lorenzo Vidaurre, Manuel Gonzáles Prada, Javier Prado, Pedro Zulen, Dora Mayer, José Carlos Mariátegui, Francisco Miró Quesada, Augusto Salazar Bondy, María Luisa Rivara</text>
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                  <text>Chirapaq</text>
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                <text>¿Qué hacer con el indio? Un análisis de las obras de Franz Tamayo y Alcides Arguedas</text>
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                <text>Análisis de las obras de Alcides Arguedas, Pueblo Enfermo y Raza de Bronce, y de Franz Tamayo, Creación de la Pedagogía Nacional.  Su enfoque sobre el problema indígena y  la relación que existe entre el indio y el mestizo respecto a la cuestión electoral. Discusión sobre la conversión de Bolivia en un  Estado-nación moderno cuyo trasfondo es, en realidad, encubrir una competencia en el interior de la élite, por controlar el poder político a principios del siglo XX</text>
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                <text>Marta Irurozqui</text>
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                <text>Revista de Indias,  V. 52, N° 195-196,  1992</text>
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                <text>pp. 559-587</text>
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                <text>H_L_9785+
&lt;p&gt;&lt;a href="https://doi.org/10.3989/revindias.1992.i195-196.1163" target="_blank" rel="noreferrer noopener"&gt;Descarga&lt;/a&gt;&lt;/p&gt;</text>
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        <name>pueblos indígenas</name>
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