In every society, under different regimes and in the most diverse cultural systems, certain groups called “elites” are eventually formed; some for social, economic recognition or those closest to political or religious power. Tawantinsuyu was a highly stratified society, the descendants of the Incas held religious and military power, as well as administration of the empire; Below are the local authorities and chiefs of the various conquered cities. In the colony, most of the nobles, especially the royal “panacs” (families close to the Inca lineage), were recognized by the Spanish crown as noblemen. According to Juan Carlos Estenssor, this group of nobles maintained direct communication with the king, in addition to having direct “lobbyists” at his court. Not only did they use their influence and power to maintain their status, but they carried out constant mediation work, for what we would today call the achievement of equal “rights” between the Spanish and the native population.

Abdication of the elite

Later, with the introduction of the republican regime, these elites disappeared. Thus, the State would be left without an interlocutor with the indigenous world, and the indigenous population would be left without a group that represents them and mediates before the political power.

It was only in the 20th century that an elite was formed again, this time marked by political participation in left-wing groups in the country. Since then, a political elite has been born, composed of “leaders” born in social organizations, who become a representative and negotiating group with the state.

This group ends with professionalization and closure with the formation of national organizations and the Pachakutik electoral party. The contemporary autochthonous elite are its political leaders and, like any elite, they retain the privileges that derive from their ability to put pressure on the state. It is the most visible elite and the problem with it is not only its closedness and rigidity, but the lack of virtues that it is capable of radiating to its voters, which is generally the problem of the entire national political elite.

Contempt for utopia

In the case of the indigenous people, it is more complicated, since that elite was in charge of turning the “resistance” into a new morality, with the sole aim of securing their privileges.

Among the indigenous people there are other less visible elites, connected to the intellectual and economic sphere.

In the first case, they remain subordinate to social organizations and act as their sounding board, repeating political discourse to secure their share of privilege. Gospodarski is where we begin to see transformations in its formation and operation at the national level. They do not reach the level of influence on the state, but this will change over time. Changes in indigenous society, with higher levels and greater specialization of knowledge, will end with the opening of the closed system of the political elite, giving way to a new representation. (OR)