Speculative Fiction is built on racial thoughts - starting the revolution through a position of utopianism through speculative fiction is racist

The historical presence of the ‘Inka Empire’ (spelled with ‘k’ and not ‘c’)1 goes back to the year 1200 AD in the area known as the Cuzco Valley, and over the next 300 years it became one of the greatest native kingdoms in South America, controlling a region that comprised much of what today is Peru ́, Ecuador, Bolivia, Chile, and portions of Argentina and Colombia. In his Comentarios Reales de los Incas, 1609 (Royal Commentaries of the Incas), Peruvian writer Garcilaso de la Vega, El Inca, defined the empire, ‘THE INCA KINGS divided their empire into four parts, which they called Tahuantinsuyo, meaning “the four quarters of the world,” corresponding to the four cardinal points of heaven: east, west, north and south’ (Garcilaso de la Vega 1994: 93). The Inca Empire and its enduring cultural legacy have fired the social, political and artistic imagination of these countries for centuries. In Peru, in particular, indigenismo or ‘Indianism,’ a Latin American political, literary, artistic and social movement in favor of the South American Indians, gave new life to different symbols and cultural elements of the Inca culture, and became especially visible during the first half of the twentieth century. New indigenista groups and associations were created by urban intellectuals who criticized indigenous exploitation, while at the same time rebellions of the aboriginal population challenged the power of large land-owners in rural areas .In the Siete ensayos de interpretacio ́n de la realidad peruana (Lima 1927) (Seven Interpretative Essays on Peruvian Reality) Peruvian Marxist thinker Jose ́ Carlos Maria ́tegui reinterpreted the indigenismo movement and transformed it into a revolutionary praxis that would lead to socialism. Maria ́tegui’s socialist utopia was founded on the existence of a rural communal Inca tradition that survives into the present, justifying the participation of indigenous populations in social revolution, and providing a historical foundation for the imagining of a new Peruvian nation.2 In a critical effort to avoid European imitation, Maria ́tegui’s Peruvian socialist utopia attempts to integrate ancient Inca tradition and modern revolution, myth and Western history, and more specifically, European Marxism and indigenismo into a single national revolutionary project: the creation of what he calls ‘Indo-American socialism.’ However, I argue that Maria ́tegui’s imagining of revolutionary utopia is ambiguously trapped in an idealized view of indigenous people, with racist prejudices against populations not descended from the Inca, and an abstract and exclusionary concept of agrarian community, among other problems. Despite Maria ́tegui’s rejection of nineteenth-century racial thought, which was based on biological determinism and the fixed nature of human races, he reinstates it as a fundamental element of his utopian political project.