Modern life may offer certain benefits for humanity, but it can also create a barrier between humans and the natural world. In contrast, the millenarian Aymara culture of the Bolivian Andes exhibits a harmonic interrelation with nature, ecology, and the cosmos, and it also represents a living system of indigenous knowledge and knowledge production/transformation. The Aymara system of knowing and knowledge production, like other indigenous systems, should not be mistaken for antiquated elements of culture and folklore but should be seen as a distinct and dynamic epistemology. The Aymara cosmovisión is similar to the philosophy of ecology, sharing some general descriptions of interactions in the natural world and the cosmos. However, the two perspectives differ when they are analyzed in their proper systems of knowledge production. In this analysis, the epistemological difference between how ecology and the cosmovisión relate to the natural world is seen as a gap in the two distinct traditions of knowledge production. By first describing characteristics of the Aymara cosmovisión as envisioned by several ritual and spiritual masters (amawt'as), other involved Aymara people, and several Aymara academics, these findings are then analyzed in their relationship to ecology and the natural world. This analysis included many distinct voices, illustrating the non-dogmatic nature of the cosmovisión. Ultimately, each interviewee spoke towards the aspect of the cosmovisión which he/she is most interested in without being bound to a certain doctrine or creed by an authoritative body. Most of the ritual and spiritual specialists generally focus on interacting with the beings of the natural world through diverse ritual conversations. Other spiritual specialists focus on the study and interpretation of a cosmic order and code. Aymara academics are more interested in describing issues surrounding Andean culture and its interaction with the modern Bolivian society, especially in terms of decolonization. The different perspectives of the interviewees yield a data set that is descriptive of the Andean cosmovisión in general, and that offers insight into comparisons with occidental notions of nature and culture.

The Andean Cosmovision is a way of perceiving and interacting with reality that has its roots in the traditional, indigenous culture of the high Andes. It is fundamentally different than the Western worldview. This Cosmovision is not a set of concepts or beliefs. It cannot be described or encompassed by words. It can, however, be experienced and it can be explored. This is a guidebook for exploring the Andean Cosmovision. The Cosmovision provides a path for discovering profound aspects of ourselves and the Cosmos. It is a path with a heart. It nourishes a more loving and mutually supportive relationship between ourselves and nature and the Cosmos. In addition to being personally significant, this relationship may be exactly what our species needs to start heading toward a future of greater beauty and greater health for the planet. For this path you don't need a guru. You need the Pachamama (the great being who is the mother earth); you need the Apus (the great beings who are the majestic mountain peaks); you need the stars, the wind, the trees, the rivers, the sun. This book will open the door to new territory and give you a map and some advice. It will then be up to you to determine whether what you find touches you deeply.

Above Misminay, the sky also is so divided by the alternation of the two axes of the Milky Way passing through the zenith. This mirror-image quadri-partition of terrestrial and celestial spheres is such that a point within one of the quarters of the earth is related to a point within the corresponding celestial quarter. The transition between the earth and the sky occurs at the horizon, where sacred mountains are related to topographic and celestial features. Based on fieldwork in Misminay, Peru, Gary Urton details a cosmology in which the Milky Way is central. This is the first study that provides a description and analysis of the astronomical and cosmological system in a contemporary community in the Americas. Separate chapters take up the sun, the moon, meteorological phenomena, the stars, and the planets. Star-to-star constellations, the "animal" dark-cloud constellations that cut through the Milky Way, and certain twilight- and midnight-zenith stars are analyzed in terms of their spatial and temporal integration within an indigenous cosmological framework. Urton breaks new ground by demonstrating the indigenous merging of such forms of "precise knowledge" as astronomy, meteorology, agriculture, and the correlation of astronomical and biological cycles within a single calendar system. More than sixty diagrams clarify this Quechua system of astronomy and relate it to more familiar principles of Western astronomy and cosmology.

This is the first study that provides a description and analysis of the astronomical and cosmological system in a contemporary community in the Americas.

Not every world culture that has battled colonization has suffered or died. In the Ecuadorian Andean parish of Salasaca, the indigenous culture has stayed true to itself and its surroundings for centuries while adapting to each new situation. Today, indigenous Salascans continue to devote a large part of their lives to their distinctive practices—both community rituals and individual behaviors—while living side by side with white-mestizo culture. In this book Rachel Corr provides a knowledgeable account of the Salasacan religion and rituals and their respective histories. Based on eighteen years of fieldwork in Salasaca, as well as extensive research in Church archives—including never-before-published documents—Corr’s book illuminates how Salasacan culture adapted to Catholic traditions and recentered, reinterpreted, and even reshaped them to serve similarly motivated Salasacan practices, demonstrating the link between formal and folk Catholicism and pre-Columbian beliefs and practices. Corr also explores the intense connection between the local Salasacan rituals and the mountain landscapes around them, from peak to valley. Ritual and Remembrance in the Ecuadorian Andes is, in its portrayal of Salasacan religious culture, both thorough and all-encompassing. Sections of the book cover everything from the performance of death rituals to stories about Amazonia as Salasacans interacted with outsiders—conquistadors and camera-toting tourists alike. Corr also investigates the role of shamanism in modern Salasacan culture, including shamanic powers and mountain spirits, and the use of reshaped, Andeanized Catholicism to sustain collective memory. Through its unique insider’s perspective of Salasacan spirituality, Ritual and Remembrance in the Ecuadorian Andes is a valuable anthropological work that honestly represents this people’s great ability to adapt.

Informed by Gloria Anzaldúa's and José Carlos Mariátegui's work, as well as by Andean cosmology, Omar Rivera turns to Inka stonework and architecture as an example of a “Cosmological Aesthetics.” He articulates ways of sensing, feeling and remembering that are attuned to an aesthetic of water, earth and light. On this basis, Rivera brings forth a corporeal orientation that can be inhabited by the oppressed, one that withdraws from predominant modern/Western conceptions of the human. By providing an aesthetic analysis of cosmological sensing, Rivera sets the stage for exploring physical dimensions of anti-colonial resistance, and furthers the Latinx and Latin American tradition of anti-colonial and liberatory philosophy. Seeing aesthetic involvements with the cosmos as a source for embodied modes of resistance, Rivera turns to the work of María Lugones and Enrique Dussel in order to make explicit the aesthetic dimensions of their work. Andean Aesthetics and Anticolonial Resistance creates a new dialogue between art historians, artists, and philosophers working on Latin American thought, phenomenology, and hermeneutics. It weaves together a Latin American philosophy that connects pre-Columbian cosmologies with contemporary thinkers. Rivera's original approach introduces us to the living, evolving and aesthetic alternatives to coloniality of power and of knowledge, overhauling current understandings of decolonial theory and opening the tradition in transformative ways.

Concerned with Andean cosmology both as the manifestation of a system of belief and as a way of thinking or worldview that orders the social environment, this volume advances an explanation of why Andean indigenous communities are still recognizably Andean after a half-millennium of forced exposure to Western systems of thought and belief. Dealing with cultural authenticity in an Andean context, the essays describe a process facilitated by a cosmology which readily integrates the accoutrements of non-Andean community. At issue is not so much what is authentic but, rather, how it is perceived to be authentic and how it is so maintained. The nine authors explore a model in which a consistent and persistent cosmological discourse leads, not to an emergent social order, but to a social order which continually emerges as a peculiarly Andean phenomenon.