In Peru, for an absurd reason, we believe that realistic fiction is the only way to confront with seriousness, maturity and commitment to creative writing. One has the feeling that it is the only valid to refer to reality, to represent the world, its facts, issues and people. It also considers the realistic fiction, realism, is the panacea to unravel the Peruvian and inspire the construction of a national project. It is thought that realism is less fanciful, illusory and fictitious and therefore is less "contaminated" by the imagination, which becomes a tool to analyze, study and understand the complex reality. Has penetrated very deeply the false idea that only by reading Arguedas can be understood to Peru, Peru-term deep-misleading and exclusionary because it does not distinguish the scientific Arguedas Arguedas author of fiction. And to depart from Arguedas is betraying the writer's commitment to the society of the Andes, others disproportionate idea, wacky and childish. What is not understood and does not want to notice is that both fantasy fiction and realistic fiction are two ways, among others, to take the literary, that is, both lie, both invented, both fantasize, disfigure and distort equally with the same weight and self-confidence, all the elements of reality. The unwary reader, on the basis of some typecasting biased critics and researchers administering the national literary device, it confuses mimesis with diegesis, reality realistically impossible with unusual fantasy and banality, frivolity and futility.
In this disorder, in this context of terms used interchangeably, with total arbitrariness and laziness, as this international conference activities and research as impossible world. The fantastic in Peruvian narrative Honors Elton allow the community to understand that fantasy fiction is no less or more than realistic. That one is not on the other, forward or backward, or to the right or left of the property, either in or out of evil. Both are equally interesting, relevant, timely and relevant. That the two are as valid as valuable. This and that are able to cope with the physical and the metaphysical with the same intelligence and intuition, and both are the result of the same dose of wit, talent, effort and debt to the language, the only commitment outside ideological fashion, political and religious. And that reality, the world we live in, is just as near and far on these two types of fiction.
At this point, it is worth noting the contributions of the Honors Research. Beyond its intention to prove that the fairy tale of Peru is closely linked to processes of urban modernization-and even dialogue with its social and historical context, "Honors develops concepts transverse end providing a broad overview that focuses on the Generation of 50, particularly in the work of Luis Loayza, Luis Felipe Angell (Sofocleto), Edgardo Rivera Martínez and Alfredo Castellanos, to refer the stylistic-minificcional, the humorous, the marvelous and absurd, existentialist, respectively. But from another angle, they articulate the production of many writers, among whom mention should be made to Felipe Buendia, Julio Ramón Ribeyro, Luis León Herrera, José B. Adolph, José Durand and Manuel Mejia Valera.
Without But this approach is rooted in a before and is projected at a later. Regarding the former, Honors traces its time-space coordinates from the review of the concept of assimilation Generation of 50 during the 1950's written in the Peruvian press. To do so, makes a summary of what journalistic criticism of these writers spoke at the time. It also examines how the narrative production was critical of this generation in this decade. Honors ends the chapter with the fantastic as a problem within the literary tradition of Peru, where more than answers, what matters are the questions posed to the narrative corpus great place in Peru during the time: Is it possible to speak of a fantasy narrative Peruvian?, who make up this great corpus of texts? why this corpus has been overlooked by literary studies?, is there any particular, local features or marks in this narrative to recognize as Peru?, what kinds of fantastic stories occur in the early 1950?, "also referred to the processes of change and modernization of Lima?, to what extent?, what does this narrative in the early 1950?
then from the critical reception, it is possible to see how they built the great Peruvian narrative corpus. In this area, Honors stops on the relationship between fantastic fiction and the process of modernization as well as the systematization and analysis of primary sources, ie publications of the 1950's: the daily El Comercio , La Prensa and Chronicle, and magazines Peruvian Culture, Idea, Free Peruvian, South Sea and Mercurio Peruano.
Following this analysis, Honors proposed, as already mentioned, a fantastic tale classification according to their representatives, in order to provide stylistic differences between "minificcional, the humorous, the wonder and absurdity-existentialist, which shows the richness of our tradition of storytelling and serves as a platform to display the items presented this narrative in the process of modernization.
Finally, Honors synthesises his analysis to establish the thematic elements, structural and ideological fairy tale Peru. And from this perspective focuses sharp criticism of modernization involving these elements. In this respect, Honors sparing no effort to explain, and reiterate, that while the fantasy narrative of the Generation of 50 makes use of innovative narrative techniques and resources, these works contain a rejection of urban change and even rural.
Honors lay important groundwork has been able to continue with the task of investigating the great tradition of Peru. In this sense the book is an invitation to continue exposing fantastic works fantastic. Thanks to impossible world. The fantastic in Peruvian narrative is clear that the narrative corpus had not become a tradition because it was accepted without any consideration of objective criticism, nonfiction that is naturally valid, useful and, therefore, prestigious, reasons for enjoying the disproportionate attention of researchers, who not only strive to elevate it, even if many nonfiction texts are mere exercises in which the diegesis mimetics absent-but to minimize or no fantasy fiction. In accordance with Honors, from the moment when the fantasy narrative uses language is inserted into the social. (This single idea is more than enough to give back to the Peruvian fantasy fiction rightful place in our literary history.) Also Honors believes that talking about fiction fantasy in Peru is very problematic for several reasons. Problems throughout the book, wisely, wit and passion, this researcher gets overcome to note that the absence of studies is not sufficient reason to deny that something exists.
On the other hand, a careful drawing of this idea, Honors provides a key to explain the invisibility of the great Peruvian tradition: the ignorance of the theory of the fantastic. This ignorance, at the extreme, causes them to consider any text mimetic and fantastic, and locate it outside of the "literary" accepted, which is the realistic trend, which is a mistake.
impossible world. The fantastic in Peruvian narrative guess was a double challenge for Elton Honors: confirm a hypothesis but, above all, to demonstrate the supposedly unprovable, so many sacred cows have been committed reproached as fruits of madness , trifles fictional or literary extravagances without artistic importance or cultural significance. The researcher in an apparent fantastic exercise has given rise to the "nothing", the emptiness of a black hat, white rabbit Peruvian fantastic tradition. It looks like magic. Looks like a miracle. It stands as a prodigy inexplicable and impossible to believe, but it is and is. And because the author of this work went beyond the appearance and followed is because your inner voice. And now, before our eyes, our understanding of reality, of real and verifiable by objective reasons, has been expanded. Has changed for the better. With impossible world. The fantastic in Peruvian narrative we are closer to the truth and this is certainly worth celebrating.
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