The National Festival of Independence of Peru 2020 mark the 199th, anniversary that precedes the Bicentennial 2021
Jorge Yeshayahu Gonzales-Lara
COVID-19 and the pandemic have changed the style of communities
abroad to celebrate their parties and events that perceive their identities in
the diasporas. The Peruvian Diaspora is
no stranger to this, and the new social space in a digitized cyber world is on
social networks, through various platforms Facebook, Twitter, LinkedIn,
WhatsApp, Telegram, Zoom as a communication video; Peruvians communicate the
world to celebrate the 199th-anniversary homeland of Peru's Independence and
thus prevent the spread of coronavirus disease 2019 (COVID-19). This shows that
Peruvian has no borders and over the classical concept of the Nation-State.
Peruvian present in Peruvian diasporas in the world in the era of
globalization
Peruvians have to do with our history of life and are influenced by the concept of world we manage, by the concept of the world that prevails in the time and place in which we live. Peruvian identity is linked to the tradition of the indigenous people of the ancient Andean world, of the Amazonian communities, the African tradition, the Chinese-Cantonese tradition, since the Spanish and Western tradition are inseparable parts of Peruvians.
As for the celebration of the 199th anniversary of Peru's independence, Peruvians residing abroad settled in the United States and several countries of the world where Peruvians have chosen a place of residence and are preparing to celebrate with various cultural, religious and artistic activities on the 199th anniversary of the proclaimed National Independence of Peru.
The celebration of Peruvians abroad reaffirms Peru and is evoked in various cultural manifestations, being Peruvian in the diaspora acquires a dimension of transmigration that reaffirms Peruvian identity. Identity is a necessity of every individual. it has to do with our life story and is influenced by the concept of the world we manage, by the concept of the world that prevails in time and where we live. Peruvian identity is linked to the tradition of the indigenous people of the ancient Andean world, the Amazonian communities, the African tradition, the Chinese-Cantonese tradition, since the Spanish and Western tradition are inseparable parts of Peru and Peru.
The issue of identity and Peruvian has been extremely conflicted in the social history of Peru. Certainly since the "independence" of Peru one of the constant characteristics of Peruvian political thinking and projects was the denial of the past and the traditions of Peru as a multi-ethnic and multicultural nation to establish new models of society. To argue that the incario sums up the history of ancient Peru. It is to reduce centuries of rich pre-Incan cultures and societies, (basic foundations of our national identity) to its last period, it is an arbitrary idealization, which in the form of the incario's own heritage as a great advanced society and is to ignore that there are other peoples, such as the Amazonian communities that are not recognized as their heirs and that has another genesis, is to think with an imperial mind or try to intubate history, to doctrine.
The
Peruvian in the diaspora and the celebration of the Patriot Anniversary.
However, in the context of international migration and globalization, these regional identifications, races, ethnicities, and identities are symbolic spaces that can be modeled on their dimensions and borders. The tradition of the indigenous people of the ancient Andean world as a Spanish and Western tradition are inseparable parts of The Peruvian. In this context, the expectations of the Peruvian immigrant in the host society are at stake, United States, Germany, Algeria, Argentina, Australia, Austria, Bahamas, Belgium, Belize, Belarus, Bolivia, Brazil, Brunei, Bulgaria, Canada, Chile, China, Cyprus, Colombia, Korea, Costa Rica, Cuba, Denmark, Ecuador, Egypt, El Salvador, Slovakia, Spain, Estonia, Finland, France, Greece, Guatemala, Honduras, India, Indonesia, Israel, Italy, Japan, Luxembourg, Mexico, New Zealand, Panama, Paraguay, Poland, Puerto Rico, United Kingdom, Czech Republic, Dominican Republic, Russia, Serbia and Montenegro, Singapore, South Africa, Sweden, Switzerland, Uruguay and Venezuela, moving people from the same meaning to the new social context.
Peruvian concept
In the reconstruction of the concept "Peruvian” and "national identity" in the diaspora it is presented as a network of possible and "virtual" identities. The "Peruvian identity" loses its centrality and moves. Then we find the categories of national ethnic identity related to the components: "Afroperuano" "Indian". "Andean", "Amazon" "mestizo" and the breed "copper" is diluted. Both the "Andean" component and the "Afro-Peruvian" component transcend Peruvian national borders, symbolically extending to a process of transculturation and redefining the Peruvian concept. Peruvian in the diaspora revalues the traditional "Andino" "Afroperuana" with Spanish and Western tradition as an indispensable part of Peruvian and Peruvian identity. In turn, the various genres of music produce multiple effects and feedback the identity constructions of the Peruvian diaspora. These expressions are reflected in the diversity of ethnic-cultural associations, sports organizations, cultural organizations, folk groups, Romanian Afromusic, religious organizations, departmental-regional associations, solidarity associations and assistance create fluid and multiple identities, deeply supported by both the society of origin and destiny.
The migration
flows of the Peruvian community are characterized by the configuration of
social networks, as well as by activities and patterns that link the home
society with the recipient. Transnationalism is one of these frameworks, heirs
to globalization, which allows us to explain the characteristics of the
redefinition of the concept of Peruvian in the environment of the globalization
of culture: to be Peruvian in the diaspora, which is not the same as being
Peruvian in Peru.
Being Peruvian in the diaspora
The Peruvian being in the diaspora takes on a transmigration dimension. The spirit of the Peruvian man, shaped by art and religiosity, has given rise to great creativity manifested in countless forms, rhythms and rituals. More than 3,000 popular festivals, 1,500 musical genres and countless craft trades confirm Peru as one of the most varied countries of folklore in the world. With these expressions, Peruvians feed on deep roots to project an immemorial alliance with nature and expand through rhythms and colors their commitment to life. Today, they mix the sounds of wind and percussion instruments that come from pre-Inca times with other more recent creations, and more traditional dances, such as sailor and huayno, with more modern rhythms, such as Creole waltz and chicha lately. This musical fusion capability is the strongest realization of a culture that does not admit exclusionary purisms, which is forging a collective identity based on a multiculturalism full of differences of the Peruvian diaspora.
The Peruvian diaspora redefines the concepts of Peruanity and identity and restores the cultural tradition in the diaspora with an element of nostalgia for collective identity, incorporating the Andean, Afro-Peruvian, religious traditions of the colony, Peruvian gastronomy as a symbol of the collective Peruvian. The "half-man" has become a cultural label. Peruvian food is home to at least 5,000 years of pre-Inca, Inca, colonial and republican history. And almost three centuries of Spanish culinary contribution are considered; Initially influenced by 762 years of Muslim presence in the Iberian Peninsula, the gastronomic customs brought by the slaves of the African Atlantic coast and the strong influence of the culinary customs and customs of French chefs. Equally transcendental is the influence of the Chinese-Cantonese, Japanese, Italians since the 19th century and other Europeans. The result is an exceptional diversity marked by the confrontation and encounter of multiple cultural traditions.
Therefore, there is in this concept of Peruvian, on the one hand, an individual-group-society crossover, and personal history with social history, on the other. Individuals, groups, and cultures have conflicts of identity. There is a personal identity and several collective identities. There is not a single "we", but several, not exclusive, but overlap in the uniqueness of the person. Identity distinguishes our collective from others, just as individual identity distinguishes our individuality today from Peruvians in the diaspora. Collective identity is common and different depending on context. Peruvians residing abroad are exposed to a conglomerate of the most diverse cultures and the interrelationship with each other in the various official social, professional, labor, and cultural activities of the country that have chosen the residence. The immigrant interrelates with other cultural ones that the various immigrants bring with them as an intrinsic value of national identities. The daily interrelationships in the various roles and functions of society, the construction of imaginary bridges with other cultures is the point of intercultural confluence where immigrants incorporate the culture identitarian that they bring with them incorporating other values or supporting identity. Sociocultural elements in different aspects of the social mobility of the individual- as a citizen and immigrant of the diaspora in his new place of residence, consolidate this process of cultural feedback and develop in various social and intra-family fields.
We Peruvians
In the diaspora the "Peruvian Somos" acts as a contextual mobile of solidarity and there are many collective identities, and some include others, but the Peruvians are talking about us. The feeling of Peruvians in the diaspora is the product of imaginary reconstruction with deep emotional content, the primary role of structural determinations, their perception of them and the attribution of our identity as individuals by others play a predominant role. There is not a single "we", but several, not exclusive, but overlap in the uniqueness of the person.
The representation of the Peruvian is articulated to the contradictions between the country of entry with the country of origin. This is clearly seen in stereotypes: being "Indian", being "cholo", being "white," being "black", being "mixed," are typical stereotypes of Peruvian society that are diluted; and the half-breed becomes a cultural label. Peruvian is the imaginary, symbolic identity and presents itself as a network of possible and virtual identities, transcends national borders by symbolically extending to a process of transculturation, Peruvian redefines its social dynamics and is marked by collective history and subject to permanent changes. Peruvians does not have this strong sense of the "choleo" used in Peru, Peruvians have other ties that bind them in a comminatory way due to the need to incorporate them, in this way they develop other connotations, musical preferences and especially fashion, where, for example, "choleo" marks a rhythm that can hardly impact with the pejorative and devalued sense used in Peru. "Darkness," not "darkness," changes its connotations to become a factor of agglutination in the preferences of black-majority countries.
Peruvian being
in the diaspora acquires symbolic and nostalgic dimensions in a process of
transculturation. The Peruvian diaspora redefines the concept of Peru and
identity and joins the cultural tradition with an element of nostalgia for
collective identity, incorporating Andean, Afro-Peruvian, religious traditions
of the colony, African tradition, Chinese-Cantonese tradition, such as Spanish,
Western tradition and Peruvian gastronomy as a symbol of the collective
Peruvian. The revaluation of cultural traditions feeds back the construction of
Peruvian as the identity of the diaspora. The half-breed really becomes a
cultural label and Peruvians as collective identity is revalued and becomes
us. There are its own traits in the culture that the migrant develops within
the diaspora space, which,
although hybrid does not add up to factors from both geographical locations but
means the creative process of new cultural manifestations.
Homogenization factor
Another factor of homogenization, but nevertheless unique for migrants given only in space, is the sending of remittances to family members. It is such a particular phenomenon, according to the regulations and the degrees of difficulty of dispatch in the host country, that it is understood only by migrants in its entirety. Relatives in Peru rarely understand how difficult shipping can be, but they mean an impressive amount of money in the economies of some countries, such as in Central America. The economic recession in the United States has represented the loss of numerous jobs, thus declining remittances. The mutual feeding at both ends of this event is obvious.
The identity of our collective
Identity distinguishes our collective from others, just as individual identity distinguishes our individuality today from Peruvians in the diaspora. Collective identity is common and different depending on context. In the diaspora it is the "we Peruvians", and acts as a contextual mobile of solidarity and there are many collective identities and some include others, but we talk about us Peruvians.
Miami, Julio 22,
2020
