One of the post-Columbian Espinar rock art panels of Chaupiqaqa-Andasco, Calca, contains the figure of a horseman with a lightning-like antler headdress, known in the local oral tradition as “Túpac Amaru.” These paintings were made when Túpac Amaru’s Great Rebellion troops attacked Calca at the end of 1780. It is the only known case of a Peruvian pictogram that recalls a historical figure. The analysis allows stating that the depicted rider is not José Gabriel Túpac Amaru but his first cousin, Diego Cristóbal, who commanded the army in the area and became the rebellion leader after José Gabriel’s execution. It would be a case of syncretism between symbols of power and legitimacy, which used the name of Diego and the Hispano- Andean symbolism of lightning to present Diego Cristóbal as a Santiago-Illapa-Amaru personification.

The Battle of Tarapacá in 1842 was a socio-political turning point for the Tarapacá Province as it showed the consolidation of saltpeter businessmen as a corporate group with distinct economic and political interests. Eventually and rather hastily, this made them clash with the remnants of the former dominant group, whose origins lay in silver mining and agriculture. In this context, this article aims to describe and analyze a rarely addressed period and an absolutely forgotten process, namely, how the groups with power of the Tarapacá Province understood and what stance they took on the constant revolts and revolutions in Peru between 1840 and 1850, where the unique scenario, on the one hand, strained the local dynamics with the general processes and, on the other, aggravated the continuing conflict arising from the efforts of the Tarapacá inhabitants to promote the saltpeter industry and the emergence of a local caudillismo willing to fight for small amounts of power.

We believe that time as a social representation and a form of arranging collective experience can express the ways in which small-scale fishermen from Chiloé organize and ensure their survival as a defined social group. To this purpose, they use a common memory and time-related orientations towards the future. In this paper, we aim to analyze how they perceive, organize, and experience time as strategies to creatively confront new conditions of life, fostered by accelerated transformations of their environment. The results that we present here are sorted out into two sections: one showing how the time-space conceptual coupling in Chiloé gains great richness in the bordering life of the shores; the other analyzing the main narratives that organize the existence of small-scale fishermen and fisherwomen in Chiloé timewise.