https://dictionaryofradicalalternatives.org/api.php?action=feedcontributions&feedformat=atom&user=192.107.171.39&*The Dictionary of Radical Alternatives - User contributions [en]2026-05-27T22:04:40ZUser contributionsMediaWiki 1.31.3https://dictionaryofradicalalternatives.org/index.php?title=Contribution:20260420232325&diff=911Contribution:202604202323252026-04-21T00:05:45Z<p>192.107.171.39: The notion of ch’ixi, like many others (allqa, ayni), reflects the Aymara idea of something that is and is not at the same time. It is the logic of the included third.</p>
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<div>{{Contribution<br />
|contribution:type=New Concept<br />
|contribution:newconcept=Ch'ixi<br />
|contribution:name=Ricardo Sosa<br />
|contribution:email=ricardo.sosa@sydney.edu.au<br />
}}<br />
"The word ch’ixi has many connotations: it is a color that is the product of juxtaposition, in small points or spots, of opposed or contrasting colors: black and<br />
white, red and green, and so on. It is this heather gray that comes from the imperceptible mixing of black and white, which are confused by perception, without ever being completely mixed. The notion of ch’ixi, like many others (allqa, ayni), reflects the Aymara idea of something that is and is not at the same time. It is the logic of the included third. A ch’ixi color gray is white but is not white at the same time; it is both white and its opposite, black. The ch’ixi stone, therefore, is hidden in the bosom of mythical animals like the serpent, the lizard, the spider, or the frog; ch’ixi animals belong to time immemorial, to jaya mara, aymara, to times of differentiation, when animals spoke with humans. The potential of undifferentiation is what joins opposites. And so as allqamari combines black and white in symmetrical perfection, ch’ixi combines the Indian world and its opposite without ever mixing them. But ch’ixi’s heteronomy also alludes in turn to the idea of muddling, to a loss of sustenance and energy." Source: Cusicanqui, S. R. (2012). "Ch'ixinakax utxiwa: A Reflection on the Practices and Discourses of Decolonization." South Atlantic Quarterly 111(1): 95–109.</div>192.107.171.39