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RESUMEN El estudio, es una aproximacion a la comprension epistemologica y ontologica aimara a partir de las expresiones de pensamiento y actitudes de los pobladores aimaras asentados en la zona sur de la region de Puno-Peru, que en el ano 2011 protagonizaron grandes movimientos sociales y politicos con resonancia mundial, en oposicion a las concesiones y actividades mineras en sus territorios.  Los resultados ponen de manifiesto la gran polaridad cognitiva entre la racionalidad aimara y el oficial-dominante y que la actividad minera  para los aimaras, es peor que la muerte misma.  El aimara no es un salvaje que se opone al progreso y al bienestar comun, sino para el, el bienestar del ser (disfrute a plenitud), expresado por la armonia inconmensurable entre hombre-universo (relacion interdependiente entre sujeto-objeto), es lo esencial, para vivir como ser humano. El bienestar no se alcanza sacrificando el presente, porque el concepto de vida no es lineal y progresivo, lo logico para los aimaras, es “estar bien” ahora y tambien en el futuro. Finalmente, las actitudes de protesta de los aimaras se dirigen ante las injusticias sociales-economicas y cognitivas; y, al reconocimiento como nacion y restitucion de sus derechos y territorios, fundamentalmente.  ABTRACT The study is an approach to the epistemological and ontological understanding aimara from expressions of thought and attitudes of the aimara people settled in the southern region of Puno-Peru, which in 2011 staged large social and political movements with global resonance, as opposed to concessions and mining activities in their territories. The results demonstrate the great cognitive polarity between rationality and the official aimara-dominant and that mining for aimara, it is worse than death itself. The aimara is not a savage who opposes progress and the common good, but for him, the well-being of being (fully enjoy) expressed immeasurable harmony between man-universe (interdependent relationship between subject and object), it is essential to live as human beings. Welfare is not achieved by sacrificing the present, because the concept of life is not linear and progressive, it is logical for the aimara, is "being good" now and in the future. Finally, attitudes of protest are directed to the aimara-economic and cognitive social injustices; and recognition as a nation and restoration of their rights and territories, mainly.

Aimaras de Puno y la actitud Minera: ’¿para llegar a la vida hay que pasar por la muerte ?