AMERICAN MODERN HISTORY

Author: ATIENZA DE FRUTOS DAVID.
Year: 2005.
University: COMPLUTENSE DE MADRID [www.ucm.es].
Place of defense: FACULTAD DE GEOGRAFÍA E HISTORIA.
Place of preparation: FACULTAD DE GEOGRAFIA E HISTORIA.

Summary: The travel and trade have been since pre-Hispanic times a characteristic identitatia of kichwa-octavaleños. The abandonment of agriculture as the economic mainstay and growth in demand for textile products otavaleños during the years 60 to 90 of the twentieth century have reconfigured emigration to the first world bringing in its symbolism and expanding the geographic scope and human traditional mindaláe. Thus, migration is resemantiza and assumes the form and function of a rite of passage required to access the elite Indian kichwa-otavaleña. At the same time migration, economic growth and reconfiguration cognitive power it produces, allowing the kichwa-otavaleños establish a dialogue with the West to generate a new indigenous identity that is geared entirely within the mechanisms and requirements of a postmodern world and globalized. This process of survival identitatia are some costs that are also part of the process without being able to know to what extent they are necessary or anecdotal. The travel and contact with the West increased market individualism of kichwa-otavaleños and increase social inequalities causing growth Mimetic desire, ie of envy and tension intraétnicas. Faced with new sta envy, before this tension before intra minimum, the ancient rituals prophylactic are inadequate. There thus new rituals "globalized" supported by a new mythology laboratory that give a prophylactic response to the new global envy. These rituals like Pawkar Raymi or Inti Raymi, for its adaptability of the global context, are also a function of etnogénesis. There is a need to create or invent a neo-comunidad elite that can cure jealousy and overcome violence that threatens to dilute intra identity kichwa-otavaleña in indiferenciación, disorder and chaos.