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PROGRESSIVE CYCLE OF PERUVIAN CULTURAL POLICY: PARTICIPATION AND THE RIGHT OF PRIOR CONSULTATION REGARDING THE CULTURAL HERITAGE OF INDIGENOUS PEOPLES
The aim of the article is to analyse the rights of Indigenous Peoples to the protection, preservation, and management of their cultural heritage. The second element of the research is the analysis of the politicisation of the cultural heritage of Indigenous Peoples in the context of their right to participation andconsultation. Considerations on this subject are presented in the context of the phenomenon of ethnic revival and empowerment of indigenous communities (both in Latin America and on a global scale), which has been developing for several decades, in line with the slogans of democratisation and decolonisation.These phenomena coincided in the first decades of the 21st century with an unprecedented moment in the political history of Latin America – the so-called progressive cycle of public policies, according to which the governments of subsequent countries rejected neoliberal concepts in favour of greater involvement of the authorities in building egalitarian societies, and in the field of cultural policies, the pursuit of 'democratisation of culture'. As a case study of the discussed phenomena, the article presents the progressive cycle of cultural policy in the Republic of Peru and an example of the activity of the interdisciplinary program Proyecto Qhapaq Ñan, established in 2001 by the authorities of the Republic for the purpose of inventory, documentation and safeguarding the remains of the Andean Qhapaq Ñan Trail. Its trajectory reflects both the variables of Peru's cultural policy, shaped in relation to the operational guidelines and international standards of the UN system, and the evolution of Peruvian ethnopolitics toward indigenous peoples in the last two decades.

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El objetivo del artículo es presentar las relaciones entre los países de América del Sur en cuanto a la política de la protección y salvaguarda de uno de los elementos más excepcionales del patrimonio cultural de los pueblos indígenas de la región, representado por el Sistema Vial Andino – Qhapaq Ñan. La primera parte describe el sistema de las rutas precolombinas y su significado para los habitantes de la región andina desde tiempos prehispánicos hasta los tiempos modernos. Las partes siguientes presentan el proceso de la nominación y la declaración de Qhapaq Ñan como el símbolo del Patrimonio Cultural Mundial por la UNESCO (2001–2014). La nominación fue posible gracias al esfuerzo de los representantes de los seis países vinculados actualmente por el Sistema Vial: Colombia, Ecuador, Perú, Bolivia, Chile y Argentina, y se presentó en términos de la integración y la cooperación interregional (a través de las estructuras de la Comunidad Andina de Naciones, OEA o CONSUR). La última parte del artículo presenta algunas reflexiones sobre el estado actual de la política cultural y el proceso de implementación de los derechos de los pueblos indígenas en relación con el derecho a la participación y la gestión de su patrimonio cultural.

The article aims to present short review over the relations between the countries of South America regarding the policy of protection and safeguard of one of the most exceptional elements of cultural heritage of the indigenous peoples, represented by the pre-Columbian Andean Road System – Qhapaq Ñan. The first part describes the road network and its meaning for the inhabitants of the Andean region from pre-Columbian to modern times. Further section presents the process of the nomination and declaration of Qhapaq Ñan as a symbol of the World Cultural Heritage by UNESCO (2001–2014). The nomination was possible thanks to the effort of the representatives of six countries linked nowadays by the Trail: Colombia, Ecuador, Peru, Bolivia, Chile and Argentina, and in official discourse on regional and international level was presented in terms of pan-Andean integration and cooperation (via structures of the Andean Community of Nations, OAS or CONSUR). The last part of the article offers some reflections about current condition of cultural politics and the process of implementation of the indigenous peoples' rights regarding the right to participation and the management of their cultural heritage. ; El objetivo del artículo es presentar las relaciones entre los países de América del Sur en cuanto a la política de la protección y salvaguarda de uno de los elementos más excepcionales del patrimonio cultural de los pueblos indígenas de la región, representado por el Sistema Vial Andino – Qhapaq Ñan. La primera parte describe el sistema de las rutas precolombinas y su significado para los habitantes de la región andina desde tiempos prehispánicos hasta los tiempos modernos. Las partes siguientes presentan el proceso de la nominación y la declaración de Qhapaq Ñan como el símbolo del Patrimonio Cultural Mundial por la UNESCO (2001–2014). La nominación fue posible gracias al esfuerzo de los representantes de los seis países vinculados actualmente por el Sistema Vial: Colombia, Ecuador, Perú, Bolivia, Chile y Argentina, y se presentó en términos de la integración y la cooperación interregional (a través de las estructuras de la Comunidad Andina de Naciones, OEA o CONSUR). La última parte del artículo presenta algunas reflexiones sobre el estado actual de la política cultural y el proceso de implementación de los derechos de los pueblos indígenas en relación con el derecho a la participación y la gestión de su patrimonio cultural.

The purpose of this article is to give a brief overview of the evolution of the socio-political and legal status of indigenous peoples in the Republic of Peru, and to present one particular example of the struggle for respect and implementation of their rights, as enshrined in international documents and the Constitution of Peru (1993). In the article the historical and problematic perspective has been assumed, discussing the problem from Colonial times, when important decisions were made by the Spanish administration regarding legal and political aspects of indigenous peoples' status. Next it is discussed the Republican period, which was characterized by a policy of integration and forced acculturation of indigenous peoples into Creole-mestizo mainstream of society. Then the article focuses on the 20th century and the first attempts to acknowledge the diversity and cultural and ethnic identity of the indigenous population, albeit as part of a paternalistic indigenism movement. Finally, it examines the recent decades, which saw the introduction of multicultural policy principles in the form of particular amendments to the Constitution and ratification of major international documents relating to the rights of indigenous peoples. This last period is characterized by a new model of relations between the state and indigenous, and represents an official effort to move away from discriminatory and marginalizing attitudes towards the Indian community, although implementation of multicultural principles is still a very difficult process due to the ossified and inflexible system of dependency and indolence at the level of local administration. The article concludes with a case study of Comunidad Nativa Tres Islas (Madre de Dios), one of the native communities which has for years been fighting for the implementation of a favorable decision of the Constitutional Court of Peru, which at the regional level is still not respected.

In the early 21st century, in countries such as Peru and Bolivia, political leaders used an "arsenal" of pre‑Columbian symbols, creating the feeling of national unity and the beginning of a "new era" in a totally unique and spectacular way, and achieving the most important political purpose – the votes of the indigenous electorate and victory in the presidential election. The purpose of this article is to attempt to interpret the events that took place in 2001 (Peru) and 2006 (Bolivia) in the context of the interesting phenomena known as the "politicization of myths" and "spectacle of power," which were used in the policies of these two countries during the election campaigns of Presidents Alejandro Toledo de Manrique and Evo Morales Ayma.