Dr. Tancara Chambe, Juán Jacobo

• Teología Latinoamericana
• Literatura Latinoamericana y Boliviana
• Pentecostalismo

 

Books

• 2011. Teología Pentecostal Popular. La fe en comunidad pentecostales peri urbanas y andinas. La Paz: ISEAT - Palabra Comprometida.
• 2006. La Palabra comprometida: Apuntes para una hermenéutica literaria, a partir de algunos elementos de Teología y Filosofía de la liberación. La Paz / México D. F.: Driada.
• 2005. Teología pentecostal. Propuesta desde comunidades pentecostales de la ciudad de El Alto. La Paz: ISEAT - Palabra Comprometida.

Journal articles and book chapters

• 2014. El refugio del sujeto: una teología “terrenal” y “mundana” (en el contexto de las iglesias evangélicas y frente a las sociedades capitalistas). In: Revista Fe y pueblo Segunda Época, No. 23, Instituto Superior Ecuménico Andino de Teología, La Paz, Bolivia).
• 2014. La teología en perspectiva liberadora y el pensamiento crítico en América Latina: Gustavo Gutiérrez, Rubem Alves, Franz Hinkelammert (una herencia a seguir, re-impulsar y re-crear). In: Revista Fe y pueblo Segunda Época, No. 24, Instituto Superior Ecuménico Andino de Teología, La Paz, Bolivia.
• 2012. Sight for the Blind? Education for people "on the periphery" and support for them by the Christian Church. In: International Review of Mission, 101.2 (395), November 2012. New Milestone in Mission. A World Council of Churches Publication. Basel, Switzerland.
• 2012. Resistance and Reinvention: On Being an Urban Indigenous Christian. In: The Ecumenical Review, 64.4, December 2012. Justice, Peace and Marginalized Communities. A World Council of Churches Publication. Basel, Switzerland
• 2012. Del poder del amor al amor al poder: Notas sobre el poder en la Iglesia desde una perspectiva teológica y utópica. In: Revista Fe y pueblo Segunda Época, No. 21, Instituto Superior Ecuménico Andino de Teología, La Paz, Bolivia).
• 2011. El cuadado de la Madre Tierra. Un presupuesto "ecoteológico" y un salto poético al vacío. Apuntes de la Palabra creadora en la relación ser humano-medio ambiente natural. In: Fe y Pueblo Nro. 19, IInstituto Superior Ecuménico Andino de Teología, La Paz, Bolivia)
• 2010 Bosques nublados. El cuerpo y sus luchas por la vida (intuiciones para una estética de la liberación). In: Jonathan Pimentel (editor). Teologías latinoamericanas de la liberación. Pasión, crítica y esperanza. Universidad Nacional de Costa Rica y Universidad Bíblica Latinoamericana. San José (Costa Rica).
• 2010. Retorno à Pachamama - Racionalidade indígena e a Mãe-Terra. In: Revista Eclesiástica Brasileira (REB). Vol LXX. Fasc. 277-Janeiro -2010. p. 184-186.
• 2008. Poesía y rebelión: los sueños y la pasión del sujeto rebelde. In: Revista Pasos segunda época. Nro. 134. Costa Rica.
• 2007. Florestas profundas, mares desconhecidos: o corpo e a nostalgia no pensamento de Rubem Alves. In: Antônio Vidal Nunes (org), O que eles pensam de Rubem Alves e de seu humanismo na religião, na educação e na poesia. Sao Paulo: Paulus.
  • mehr...

 

• Since 2012 Candidato PhD. Bielefeld university (Germany)
• 2012 Diplomado en Pedagogía en Educación Superior. Universidad Santo Tomás (Chile).
• 2006 - 2007 Magíster en Ciencias Teológicas. Universidad Bíblica Latinoamericana. San José (Costa Rica).
• 1998 - 2000 Licenciado en Ciencias Teológicas. Universidad Bíblica Latinoamericana. San José (Costa Rica).
• 1993 - 1998 Licenciado en Literatura Latinoamericana. Universidad Mayor de San Andrés. Nuestra Señora de La Paz (Bolivia).
• 1997 - 1999 Bachiller en Teología. Instituto Superior Ecuménico Andino de Teología. Nuestra Señora de La Paz (Bolivia).

 

Working title in English: Subjectivity, Theology, and the K'epiri – Construction of the subject in Theology of Liberation and in marginal Bolivian literature. An interpellation to Theology.

Spanish title: Subjetividad, teología y el K'epiri – construcción del sujeto en la teología de la liberación y en la literatura marginal boliviana. Una interpelación a la teología.

(The dissertation is being written in Spanish.)

The research focuses on the literary construction of subjectivity in Latin American Theology of Liberation in contrast to literature from the margins of society. It aims at contrasting the constructs in order to interpellate the theological concepts from the point of view of social marginality; that is, precisely from that social position Theology of Liberation claims to represent. However, the construction of categories of subjectivity and agency in Theology of Liberation in a closer look in itself.

The construction of subjectivity in Liberation Theology anchors in the "option for the poor" (Gutiérrez) and further theoretical development of this concept employing the very category of “subject” in dialogue with philosophy and economy (Hinkelammert). The corresponding proposals are: a) the theology of Peruvian theologian Gustavo Gutiérrez (one of the founders of the Theology of Liberation), b) the ethical theory about the subject” of the Costa-Rican author Franz Hinkelammert (he is one of the main theorists at the Departamento Ecuménico de Investigaciones in Costa Rica, institution that plays a crucial role for Latin American Theology of Liberation). As the counterpart in literature is concerned, c) the construction of marginal subjectivity in the peri-urban literature of the Bolivian writer Víctor Hugo Viscarra serves as an example (Viscarra himself lived in extreme poverty and marginality, and he produced, consciously out of this condition of existence, literature of different genres, mostly chronics and short stories).

According to Gustavo Gutiérrez, the subjectivity of the “poor” is the one of the Christian person who takes part of the popular Christian communities, conscious of his social situation and who is highly politicized. The “poor” has the mission to transform the society. Gutiérrez calls him the “subject of the history”. The poor persons are not only poor, rather they are God's children and they build God's kingdom.

Franz Hinkelammert postulates the category of “subject” to broaden the concept of the “poor” of the Theology of Liberation. With this concept Hinkelammert alludes to the subjectivity of the persons who act in a certain social and economic context dominated by Neo-liberalism. In this context the actors recognize that they are, firstly, beings with body and material needs. Also, they have to satisfy these needs in order to stay alive. (It is the “corporal and needy subject” that Karl Marx postulated). Hinkelammert wants to oppose a concrete subject to the abstract subject presented by some ideologist of the capitalist market. Likewise, the subjectivity of these actors consist in that they are not reduced to a certain social role, rather they are human beings, complete persons, and transcend any social role. Finally, the subjectivity of the actors consists in the recognition of the others persons as human beings. In this way, the recognition of the Other means the recognition of oneself. The subjectivity postulated by Hinkelammert is based upon the affirmation of the life of the Other as the condition to affirm one's proper life. This idea is expressed with the phrase: “I live, if you live”, or: “I am, if you are” (Desmond Tutu). This ethical subjectivity of the recognition of the Other, especially the recognition of the poorest, might allow, according to Hinkelammert, to affirm the life of all the persons (poor and not poor).

The third author, the writer Víctor Hugo Viscarra, focuses one of his narrations strongly on the construction of subjectivity: “El k'epiri” (the story that was elected to be analyzed in our research). The k'epiri is an indigenous carrier of heavy objects on the popular markets of Bolivia. It is emblematic figure of urban-marginal indigenous identity. Viscarra presents the subjectivity of the k'epiri in contrast to the subjectivity of the established urban classes (“el caballero”, for example). The k'epiri aspires to be recognized primarily as a person, but also for his agency, the trade that he realizes daily on the markets. He is marginal, but has dignity, and he will endeavor to maintain his dignity despite its social exclusion. The subjectivity of the k'epiri could be the author's own subjectivity, who sought to be recognized through its literature.

The subjectivity of the K'epiri comes from the author's own experience and contrasts with the theoretical subjectivities presented by Gutiérrez and Hinkelammert. From the subjectivity postulated by Viscarra, it is possible to construct an argument in order to interpellate those theoretical subjectivities. The contrast between them allows me to visualize the differences between the subjectivities constructed on each side, what these differences are, and what consequences may be drawn to rethink the theological language on the subjectivity of human beings in the special regard of Theology of Liberation.