Recuperando el rol de la mujer y la familia en la unión del Chacha-Warmi en la cultura aymara del altiplano peruano desde la perspectiva del Derecho de Género
Recuperando el rol de la mujer y la familia en la unión del Chacha-Warmi en la cultura aymara del altiplano peruano desde la perspectiva del Derecho de Género
Authors
Espinoza, Michael
Casazola, Juan
Ccari, Ana
Casazola, Johnn
Rojas, Kelly
Chambi, Yaneth
Casazola, Juan
Ccari, Ana
Casazola, Johnn
Rojas, Kelly
Chambi, Yaneth
Profesor Guía
Authors
Date
2023
Datos de publicación:
10.7770/rchdcp-V14N1-art91
Revista Chilena de Derecho y Ciencia Política, Vol.14, Nº 1, 1-16, 2023
Revista Chilena de Derecho y Ciencia Política, Vol.14, Nº 1, 1-16, 2023
Tipo de recurso
Artículo de Revista
Facultad de Ciencias Jurídicas, Económicas y Administrativas
Keywords
Derecho - Género - Mujer - Familia - Cultura
Materia geográfica
Perú
Collections
Abstract
Los grandes esfuerzos de la resistencia intelectual, así como su capacidad de incidencia en la teoría y funciones del Derecho, en las reformas legales que se ven opacadas en su implementación práctica por parte de los Estados, ocultaron la realidad de la marginación de las mujeres. Propiciaron una desigualdad que instaló a la mujer en una situación donde se incrementó su vulnerabilidad, y los Estados no han logrado establecer medios efectivos que permitan prevenir, investigar, sancionar acciones que contravengan con el respeto de los derechos que emanan en la legislación peruana. Este problema se ha ido asentando en nuestra realidad, ya desde épocas pasadas, siendo relativamente una postura heredada a partir de nuestra herencia occidental, quienes por la gran influencia que mantenían de la religión, posturas filosóficas antropocentristas y una crianza patriarcal, lograron expandir esta ideología hasta los años ochenta donde se dio una revolución doctrinal que ocasionó diversos cambios en la sociedad, por ende, en las normas y el Estado. Como resultado, consideramos que el Perú, usando su potestad normativa, está intentado mejorar la situación de desprotección a la mujer. Empero concluimos que es necesario conseguir la convergencia de una pluralidad de culturas, en las que se resalta la forma en como se ha desarrollado el matrimonio, siendo la concepción del Chacha-warmi una manifestación de la cultura aymara y andina, en donde, por la aplicación de los principios que caracterizan su cosmovisión cultural, pueden servirnos para revalorar el rol de la mujer tanto en su desempeño en la familia y en la sociedad.
The great efforts of intellectual resistance, and the real ability of such resistance to influence legal theory and functions in legal reforms whose practical implementation has been debilitated by States, have concealed the reality of the mar¬ginalization of women. They have fostered an inequality that places women in a situation where their vulnerability is increased, and States have been unable to establish effective means to prevent, investigate, and sanc-tion actions that contravene respect for the rights arising from Peruvian leg-islation. This problem became established in our society in the distant past, being principally a position inherited from those who imposed our Western heritage, and who expanded this ideology through the powerful influence of their religion, their anthropocentric philosophy and their patriarchal system of bringing up children. It was only in the 1980s that a doctrinal revolution oc-curred that led to various changes in society, and therefore in the laws and the State. We consider that Peru, through its legislative powers, is now trying to reduce the vulnerability of women. However, we conclude that it is necessary to achieve the convergence of a large number of cultures, as can be seen in the way in which marriage has developed: the Chacha-warmi form of marriage is a manifestation of the Aymara Andean culture which can help us to reassess the role of women both in their position in the family and in society, through the application of the principles that characterize this cultural worldview.
The great efforts of intellectual resistance, and the real ability of such resistance to influence legal theory and functions in legal reforms whose practical implementation has been debilitated by States, have concealed the reality of the mar¬ginalization of women. They have fostered an inequality that places women in a situation where their vulnerability is increased, and States have been unable to establish effective means to prevent, investigate, and sanc-tion actions that contravene respect for the rights arising from Peruvian leg-islation. This problem became established in our society in the distant past, being principally a position inherited from those who imposed our Western heritage, and who expanded this ideology through the powerful influence of their religion, their anthropocentric philosophy and their patriarchal system of bringing up children. It was only in the 1980s that a doctrinal revolution oc-curred that led to various changes in society, and therefore in the laws and the State. We consider that Peru, through its legislative powers, is now trying to reduce the vulnerability of women. However, we conclude that it is necessary to achieve the convergence of a large number of cultures, as can be seen in the way in which marriage has developed: the Chacha-warmi form of marriage is a manifestation of the Aymara Andean culture which can help us to reassess the role of women both in their position in the family and in society, through the application of the principles that characterize this cultural worldview.