Guía Aymara
Guía Aymara
Guía Aymara
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NDICE
6 Presentacin del Ministro
ISBN: 978-956-8327-90-3
Consejo Nacional de la Cultura y las Artes
10 Introduccin
12 Caractersticas generales
14 Cosmovisin
18 Historia
22 Territorio, sitios y smbolos
de significacin cultural
24 Jerarqua social clsica
26 Salud y medicina tradicional
28 Ritos
32 Relatos
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tradicional
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Gastronoma
tradicional
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44 Arquitectura tradicional
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46 Artesana
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Knowing theAymaraCulture
88 Introduction
90 General characteristics
91 World view
95 History
99 Territory, sites and symbols of
cultural significance
100 Social hierarchy
102 Health and traditional
medicine
104 Rites
108 Tales
111 Traditional clothing
113 Traditional cuisine
117 Traditional music
119 Traditional architecture
121 Craft
122 Bibliografa
guas de dilogo intercultural trilinge para el turismo indgena tienen por objeto promover el respeto y las buenas prcticas
entre el turista nacional o extranjero y los pueblos originarios. Estas
guas sitan al viajero, al otro, dentro del territorio fsico y mental
de la cultura con que estn entrando en contacto: all encontrarn su
cosmovisin, costumbres, estructura social y formas de relacionarse,
entre otras valiosas informaciones que enriquecern la experiencia y el
intercambio cultural.
El mayor desafo es lograr transmitir al usuario de estas guas una descripcin apropiada y efectiva de la cosmogona de estos pueblos, de
modo que el acercamiento sea enriquecedor para las partes. Este delicado balance debe considerar el hecho de que tradicionalmente los mecanismos de transmisin de este tipo de conocimiento han sido orales
en lo fundamental, a travs de cuentos, leyendas, narraciones, mitos
y canciones. Con esto, invitamos al visitante a vivir una singular experiencia turstica cultural, protagonizada por comunidades o familias
indgenas insertas dentro de su entorno natural, donde sus costumbres
y tradiciones ancestrales hallan una armoniosa simbiosis con su forma
de vida actual. Esperamos que este material sea una ayuda eficaz para
facilitar un encuentro y dilogo significativo entre culturas.
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El Cndor y la Doncella
El kuntur y la imilla
INTRODUCCIN
lutamente esencial que cualquier estrategia de turismo tenga repercusin y
apoyo local en base a valores comunes. Del mismo modo se debe reconocer
el bienestar ms all de lo econmico que incluya el bienestar social, cultural, psicolgico, espiritual, emocional y fsico, todos los cuales dependen
de un medio ambiente saludable. (...) Cualquier estrategia de turismo debe
tener un mensaje comn: el patrimonio cultural y natural son indivisibles
y el bienestar y desarrollo de la poblacin no es separable del bienestar y
sustento del medio ambiente. 1
Este enfoque de integridad entre patrimonio natural y cultural, se corresponde con la cosmovisin indgena que hace convivir lo material con lo inmaterial, la realidad con la imaginera, lo posible con lo imposible. Son escasos los
instrumentos
pblicos interculturales que reflejan esta mirada pareciendo
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mejor facilitan la comprensin y la comunicacin que se desea
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logestimular. Esta gua pretende aportar a este desafo.
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1. Robyn Bushell, Juan F. Salazar. 2009. Estudio de prefactibilidad. Turismo Indgena en San Pedro de Atacama. Centro de Investigaciones Culturales, Universidad de Western Sydney, Australia. Pgina 42.
CARACTERSTICAS GENERALES
La zona de asentamiento de la cultura aymara2 en el territorio chileno se extiende de norte a sur, desde la frontera
con Per y Bolivia y hasta el sur de Tarapac. De oeste a
este (costa a cordillera), lo hace entre las cotas 0 y los 4500
metros de altura sobre el nivel del mar. La fuerte pendiente
de este declive es una caracterstica esencial de su territorio que adems involucra la presencia de un paisaje intensamente desrtico. En ambos extremos, una caracterstica
comn es que el agua y los recursos son escasos. Solo all
donde estn los bofedales, los oasis y los valles, estn los
recursos y el agua.
COSMOVISIN
Mallku se asocia a los cerros a los que adjudican cualidades de proteccin y de
castigo. Representa la fuente de la vida, pues de sus cumbres, en pocas de
deshielo, cae el agua tan preciada en este territorio.
Ms abajo, en el altiplano mismo, el reino es de la Pachamama, la que suele relacionarse con la fertilidad exuberante, los alimentos y la proteccin. Pachamama sera una categora csmica de tiempo y espacio, que mantiene un vnculo
de correspondencia y reciprocidad con la sociedad aymara. En verano meridional (enero o febrero), la fiesta del Floreo de los Llamos es un regocijo para
los corrales del ganado que reciben ofrendas que refuerzan el agradecimiento
a la deidad por el alimento. Desde el punto de vista iconogrfico, el puma, el
lagarto o el sapo son los animales que indistintamente simbolizan este halago a
la naturaleza
y sus otros habitantes. Los motivos principales de demanda para
.pe se relacionan con la abundancia de la vida, el agua, la fertilidad
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logy la prosperidad del ganado.
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La complementariedad dual es otro componente de la cosnew
movisin aymara y se basa en la pareja divina como principio acha
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fundamental. En este espacio, protegido por los cerros -como
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guardianes divinos-, nace el equilibrio y la reciprocidad
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el hombre, la mujer y su entorno.
Sus cultos se articulan en torno a tres divinidades claves que
representan esta centralidad de la naturaleza-vida-divinidad:
el Mallku (espritu de las montaas que circundan sus pueblos); la Pachamama (madre tierra, cuyo culto se realiza en la
zona altiplnica) y, Amaru (la serpiente que se liga a la economa de las aguas de los ros y canales en la zona agrcola).
El culto a estas tres deidades representa la ms antigua celebracin de los aymara de la actualidad y en la que el jefe de
familia, el ms antiguo y depositario de la tradicin, es el que
oficia de celebrante3.
3. Bernardo Guerrero en El culto de los aymaras en el Norte de Chile. Extrado
en Agosto de 2011 de la pgina web: http://www.nuestro.cl/biblioteca/textos/
guerrero_aymara2.htm
Por su parte Amaru tiene que ver con el agua que corre por los ros y vertientes
en la precordillera y que la hacen apta para la agricultura.
El pez y la serpiente son los animales que simbolizan a Amaru y su fiesta, en
el mes de agosto, consiste en la limpieza de los canales que se lleva a cabo en
los campos regados.
As, los cultos a las divinidades tienen su expresin en la percepcin del
espacio de los aymara: las altas cumbres, la cordillera para el pastoreo y su
agricultura de complemento y los valles y quebradas de la precordillera con
su agricultura de terrazas. Pero la mirada est siempre en el oriente donde
ellos identifican que se origina todo, la luz y el nacimiento del agua que
brota de las montaas.
No existe en la concepcin aymara la idea de un edn y de un paraso final.
Es un mundo en el que la presencia de estas deidades participa diariamente
en la vida, una que es cclica. Partiendo de la idea de la eterna repeticin
de los ciclos de la vida y la naturaleza, y de la eficacia de observar fielmente
las fiestas y costumbres, el aymara pretende sostener ritualmente la continuidad del cosmos y de la comunidad; la prosperidad y la reproduccin
permanente del ganado, la perpetuidad de la vegetacin y la chacra, la
transicin de verano a invierno y de invierno a verano y as asegurarse de
una existencia duradera y tranquila. Concibe el tiempo como un ciclo de
vida -la vida de la pachamama o madre tierra- y como un ciclo delicado,
frgil y detalladamente articulado. El valor econmico supremo es el Buen
Vivir o Suma Qamaa4.
El rostro era remodelado con una mscara de barro y sobre la cabeza se agregaba
una peluca confeccionada posiblemente con el mismo cabello del individuo5.
Esta prctica -abandonada hacia el 3.700 a.p.- fue reemplazada por un sistema
funerario de las poblaciones postChinchorro en la que los muertos eran enterrados en una posicin flectada y se momificaban naturalmente debido a la accin
desecante del desierto.
5. Catlogo de la exposicin Pescadores de la niebla. Los changos y sus ancestros. 2008. Museo Chileno
de Arte Precolombino. Fundacin Familia Larran Echenique. Ilustre Municipalidad de Santiago.
HISTORIA
Las evidencias de los primeros asentamientos humanos muestran;
cierto xito y comenzar una fase alfarera. Esta tecnologa va a ser complementaria a
la agricultura porque gracias a los cacharros podrn almacenar y transportar lquidos
y alimentos. Las familias se incorporan de lleno a las nuevas actividades, generando
herramientas como palos con puntas aguzadas que sirvieron para roturar la tierra y
hacen surcos de cultivo. Son, las primeras tecnologas para el trabajo agrcola.
conocan las bondades del caliche mucho antes de la explotacin salitrera. De hecho, los agricultores de estos valles serranos raspaban el caliche para usarlo como
abono en sus cultivos; an hoy, todava es posible ver campesinos aymara que
bajan a las abandonadas salitreras a buscarlo para sus sembrados. Una vez establecidas las oficinas salitreras, parte de la poblacin aymara se emple en ellas -como
trabajadores temporales o permanentes, o como vendedores de sus productos agrcolas originados en los valles serranos.
A mediados del siglo XIX se crea el puerto de Iquique para la exportacin
del salitre. El puerto y la pampa y sus oficinas salitreras, as como los valles
interiores, harn comunidad administrativa y econmica, generando un polo
de atraccin que ir vaciando paulatinamente los poblados del altiplano como
resultado de la notoria migracin hacia los pueblos de la pampa. La incorporacin al ciclo salitrero condujo a un ajuste estructural de la economa y sociedad
aymara, no tanto porque los cambios tecnolgicos fueran muy profundos, sino
por la reorientacin de la produccin.
6. Informe de la Comisin verdad histrica y nuevo trato. 2003. Volumen I, Primera parte: Los pueblos indgenas del norte. El pueblo aymara. 5. La ocupacin chilena en territorios aymara. 5.1. Las
primeras polticas del Estado chileno y la chilenizacin.
7. dem. Volumen I, Primera parte: Los pueblos indgenas del norte. El pueblo aymara. Comunidades
aymara, minera y reajustes en las economas tradicionales.
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Igualmente, los lugares arqueolgicos merecen respeto pornew
que se encuentra en ellos el espritu de los gentiles o abuelos acha
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que pueden castigar con enfermedades o desgracias; dentro
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de estos encontramos chullpas, enterratorios, pukaras,
ww pinturas rupestres, roquedales y cumbres. Mencionaremos con
especial nfasis dentro de esta categora a las apachetas que
son apilamientos piramidales de piedras, que se les presume
un uso de demarcacin de caminos y ramales de la ruta que
una el Cusco con las poblaciones gobernadas por los incas
(Qapac an o Camino del Inca).
Asimismo, la pictografa es una de las primeras expresiones
grficas inscritas en los muros de las cavernas de refugio de
cazadores y que muestran su estrecho vnculo con la naturaleza. Entre los sectores ms conocidos del periodo arcaico
estn: Vilacaurani, Patapatane, Mollipungosector de Ticnamar, Pampa El MuertoComuna de Putre. Los vestigios
datara del 5000 ap.
En
Despenseros:
En las fiestas de las comunidades, los alfrez deben nombrar a
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alguien
de administrar la bodega donde se encontrar los alimentos,
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bebidas,
chicha,
alcohol,
y todo lo necesario para la fiesta. Siempre se designa
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a alguien de confianza de la familia.
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Citani: En las ceremonias de floreos de llamas y alpacas, el Citani es el
dueo principal de la tropa, y que en el da de la tradicin se enviste y
dirige el evento.
RITOS
Las tradiciones y ritos comunitarios aymara deben distinguirse entre
sincrticos religiosos; costumbres o ritos ancestrales y, ritos de pasaje.
El sincretismo religioso alberga las festividades que combinan la
fe catlica con la cosmovisin indgena aymara, y son el resultado
ms visible del proceso de sobrevivencia de la cultura aymara. Se
vinculan a la celebracin de un santo ya que todos los pueblos
poseen un patrn o patrona extrado del santoral catlico. De esta
manera es ese calendario el que determina la fecha de la festividad. Por ejemplo entre las festividades ms importantes que se
celebran en las regiones de Arica Parinacota y Tarapac tenemos:
Como se ha sealado este tipo de celebraciones se inserta dentro de lo que el ayOtro ritual de importancia es el Pachallampe o Rito de la Siembra de la Papa, que
mara llamaecostumbres, reservando el trmino religioso para las fiestas catlicas en
es una fiesta agrcola festiva que se realiza en la Provincia de Parinacota, en los
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ta.los
honor
santos patrones de cada pueblo pero la religiosidad aymara es por esenpueblos de precordillera como: Putre, Socoroma, Beln, Chapiquia y Pachama.
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s sincrtica, sin que puedan realmente separarse los elementos autctonos de
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Es un acto ritual, que representa la siembra de las papa y se realiza en los meses
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los catlicos. Ms relevante es el protocolo que se cuida en cada celebracin: Los
de Octubre o Noviembre. Adems, es una actividad ritual de carcter econmica
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hombres siempre acompaados por su mujer traen sus chuspas (pequeos bolsos
del hombre y la mujer aymara, que se realiza en forma comunitaria, y est relah
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tejidos) llenas de hojas de coca, al cuello o en la mano. La ubicacin de las personas
cionando con la siembra de papa, y tiene como fin el autoabastecimiento de este
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en cada ritual, obedece a una jerarqua determinada, as como todos los pasos que
producto en forma individual y colectiva de una comunidad.
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se siguen en cada momento de la fiesta. La msica es un elemento imprescindible,
y su ejecucin depende del tipo de ritualidad determinada, en la cual podemos
El pachallampe, adems de ser una forma de trabajo comunitario, es tambin un
mencionar algunos como la Tarka o Tarkeada para carnaval; guitarra, acorden
ritual en el cual los aymara realizan una ceremonia en que le solicitan permiso a la
o violn para el Pachallampe, la bandola para los floreos de llamas y alpacas y el
pachamama para sembrar, y a su vez piden que la semillas de la papa sean bien reSiku o Zampoa para las fiestas patronales12.
cibidas por la madre tierra, que haya una siembra con alegra, bastante lluvia y una
abundante cosecha para su pueblo. La actividad ritual agrcola del pachallampe,
se inicia con un acto en terreno agrcola preparado para esa ocasin, all sobre un
stos y otros procedimientos, como la manera en que se ofician los cantos y bailes,
awayo o lliclla extendida en el suelo, se colocan las semillas de la papa adornadas
el intercambio de alimentos y bebidas, las ofrendas de hoja de coca, alcohol, harina
con serpentinas y otros elementos sagrados, se hace el acto del ritual de iniciacin,
de qunoa y maz, responden a reglas transmitidas de generacin en generacin.
para despus proceder a la siembra de papa. Es el mayordomo o encargado de la
Por ello las ceremonias son encabezadas por un mayor, un cargo especializado para
iglesia, quien como alfrez de la fiesta, reparte las semillas entre las mujeres, y los
este fin y reconocido por la comunidad. Son tambin protagnicos el yatire, sabio y
hombres, alistan sus chontas y palas para dirigirse al terreno de siembra. Son los
conocedor de todas las costumbres, as como el presidente de la junta de vecinos y
hombres los que abren la tierra con las chontas y palas, seguidos de la mujer la cual
otros principales, que son comuneros de reconocimiento pblico.
echa las semillas y las cubre con tierra. Durante la siembras el mayordomo ofrece
una colacin de comidas tpicas como papa cocidas, chuos, maz tostado, carnes
12. Rosario Mena. Hijos de la Pachamama. www.nuestro.cl
RELATOS
En la cultura aymara los ciclos de la naturaleza y la concepcin
circular de la vida son los organizan su visin de la narrativa.
De acuerdo a la leyenda aymara el actual mundo del sol nace de
un cataclismo mitolgico, en el cual el sol, irrumpiendo en el
mundo de la oscuridad, lo incendi: As comenz el tiempo del
sol: antes haba gentiles que vivan en chullpas. El sol todava
no haba aparecido. En el cielo estaba solamente la luna. Entonces se dijo a la gente que el sol vena. Ellos pensaban que vena
del occidente. Entonces hacan sus casitas con muros gruesos
y puertitas chiquititas al oriente, para no quemarse. Slo unos
pocos se hundieron en el agua y ellos se salvaron13.
Todos estos relatos son de origen oral y tienen una intencin pedaggica de acuerdo a normas y principios comunitarios que an
sobreviven en las comunidades como el respeto por lo mayores,
respeto y cuidado de las tradiciones yel trabajo o faena comunitaria. Algunos de los elementos que dan vida a los relatos son:
El Lagarto: Representa en los relatos la suerte, buena fortuna y el dinero. En otros relatos anuncia la llegada de un yerno o una nuera, por lo que para los padres se transforma
en una molestia que no se debe dejar ingresar a las casas o botarlo.
VESTIMENTA TRADICIONAL
Las vertientes: Las vertientes riegan lo bofedales, alimentan la agricultura
de los pueblos, son lugares de mucha energa y se les venera mucho a travs
de ritos ancestrales, por esta razn en los relatos aparece como que solo est
permitido para ciertas personas y en determinados tiempos, y est prohibido
para otras. Por ejemplo las mujeres embarazadas no se pueden acercar a estos
lugares nunca.
El Perro: Tambin esta presente en todas las comunidades, y se le asocia
con las malas costumbres impropias para la casa y la comunidad. Por esta
razn en los relatos no representa nada bueno cuando a alguien se le asocia
con el perro.
La vida cotidiana para las comunidades aymara se desarrolla tanto en las ciudades como en los pueblos, por lo cual
la ropa tradicional es normalmente de uso para las fiestas
y costumbres tradicionales. Tambin surge una diferencia
cuando distinguimos entre altiplano y quebradas, mantenindose con mayor arraigo el uso de ropas tradicionales en
el primero.
GASTRONOMA TRADICIONAL
En los rituales es muy importante que tanto los mayores o sabios, las autoridades, los alfres o pasantes de fiestas y quienes ofician las ceremonias como
matrimonios o bautizos, adems de los propios festejados usen sus ropas
tradicionales. En el caso de las autoridades existe un implemento que los
distingue llamado Tata Rey o Bastn de mando y generalmente es de plata.
La textilera aymara es muy fina, sus tejidos son producto de una actividad
ganadera especializada en la obtencin de lana de camlidos, mostrando altos
grados tecnolgicos, no slo en la confeccin sino adems en la decoracin,
empleando diseos complejos asociados a su religiosidad. Estas cualidades se
exhiben en su vestuario como elemento de distincin social.
Los aymara, sean rurales o urbanos, an mantienen en su alimentacin bsica la gastronoma propia de su cultura. De esta
manera en los pueblos de la Precordillera y Altiplano se puede
encontrar el corazn de la tradicin de la comida andina chilena.
A continuacin se muestran algunos platos tradicionales de la
cocina andina presentes en la Regin de Tarapac:
Kalapurca (Piedra caliente): Es uno de los platos tpicos ancestrales de la cultura aymara que hoy en da se cocina en ocasiones
especiales como; en fiestas patronales de los pueblos del altiplano, donde desde muy temprano se realiza un ritual llamado
Vilancha
(que es el sacrificio de una llama blanca), donde la
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sangre
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animal es ofrecida a la Pachamama (Madre Tierra)
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antes
de
ser
consumida.
Luego las cocineras de desvelan prepa.bl rando a lea esta exquisita sopa que contiene carne de llama,
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maz pelado, papas, cilantro, introduciendo una piedra caliente
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de ro en la olla, para darle un sabor distinto y mantener su tema
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peratura. Este plato se sirve a las 07:00 hrs. de la maana y va
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acompaado con un pebre de locoto y pan amasado.
Humitas en hoja: Es un plato regional de la cultura aymara, que
se come durante la cosecha de choclo en los meses de febrero hasta mayo, puede ser cocinado de forma dulce o salada. Existen dos
formas de coccin, una envuelta a la olla y otra abierta en horno a
barro. Generalmente se come durante las tardes despus del trabajo
en la chacra, o tambin se comen fras acompandolas con t o
agua de yerba. Su receta es muy simple.
Guatia: Es una comida tpica de la Regin de Arica Parinacota. Este
plato es cocido al vapor bajo tierra y consiste en un cocimiento de varios tipos de carnes de llama, vacuno, pollo, cordero, cerdo y se acompaa de humitas, papas, habas, camotes, choclos y todas las verduras
con piel que se cocinan entre las piedras calientes.
Tamales de maz pelado: Alimento parecido a las humitas. Se debe tener maz
blanco con leja (ceniza de cactus). Debe estar bien lavado y se pone a secar. Una
vez seco se muele y con esa harina resultante se hace una masa, agregndole el
caldo del charqui de llama ya cocido, sal a gusto y manteca derretida. Aparte se
prepara una especie de pino con este charqui picado, aj molido frito en aceite.
Para envolver la masa hay que tener hojas de caa de junquillos ya sancochados
sin el amargo de la hoja. En esta hoja se coloca la masa con el pino en el centro.
Se envuelve con las hojas de caa y se amarra con junquillos en lugar de pitas. Se
pone a cocer igual que las humitas. Es un plato tpico del norte de Chile que se
come para el desayuno.
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Papa chuo: Es un alimento que se conserva por mucho tiempo sin alterarse,
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con la excepcin de que su poder nutritivo es menor al de la papa fresca.
wwLa papa
chuo se elabora durante el invierno dejndolas sobre las pajas de los techos de
las casas para que en la madrugada reciba la helada. Al da siguiente las papas
congeladas se depositan en un estanque con agua para que otra vez reciba la
helada. Despus se extrae todo el lquido con la mano o pisndola con los pies,
y se exponen al sol.
Picante de conejo: Es uno de los platos tradicionales de las zonas andinas, como
tambin el picante de Llama. Su preparacin es a base de conejo y locoto, servido
con arroz o quinua graneada, y acompaado de chuo puti. La particularidad de este
conejo es que es muy picante. Dicen que mientras ms picante mejor queda.
El Charqui: En aymara se escribe charkji, es la carne deshidratada de alpaca o llama, cubierta de sal y puesta a secar al sol, usada desde tiempos antiguos para conservar las carnes las carnes en las regiones andinas, se usa como ingrediente principal de guisos o como relleno de tamales y empanadas, entre otros preparados.
Tambin podemos
mencionar algunos productos locales, que se producen de
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acuerdo
la geografa del territorio en las comunidades aymara precordillerao
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lognas y altiplnicas.
Papa Oca: Papa andina denominada en pueblo aymara como kawi. Es un sustituto de la papa, mrito logrado por su resistencia a las plagas, por lo tanto
apreciada por los pueblos originarios. De un sabor suavemente cido por lo
cual es recomendable lavar varias veces. Se produce en el altiplano andino y su
poca de cosecha es entre mayo y julio.
Papa Lisa: Smil del ulluco, planta rastrera (silvestre), pero para su cultivo se
seleccionaron plantas trepaderas, estas crecen a los pies de todos los andes,
por lo tanto en la puna de nuestro norte chileno. En el altiplano con las bajas
temperaturas, su color exterior matiza entre el blanco y el color anaranjado, la
pulpa es blanca con tonos amarillos limn. La temporada de cosecha es entre
mayo y junio.
Caigua: Es un fruto domesticado en los Andes (achocha en quechua), es
una flor trepadora que llega aproximadamente a los 5 metros de largo. Conocida por tener muchas propiedades medicinales en la cuales destacan la
capacidad analgsica y excelente adelgazante, regulando el metabolismo
de las grasas y reduciendo el colesterol. Es de color verde en su exterior, de
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Quinua: Denominado como un seudo cereal, cultivada a lo largo de los anewa
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graneada es conveniente tostar antes de lavar, tambin podemos encontrarla
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en formato dulce, confitada. Su temporada de cosecha es entre septiembre
y noviembre.
Locoto: (del quechua Luqutu), su color caracterstico es el rojo variando tambin en amarillo y verde. Se puede encontrar en el comercio en polvo y en
pasta, es de semillas frescas y muy buen sabor y un intenso picor.
Tumbo: Planta trepadora tipo enredadora, crece muy bien en zonas con
altura hasta 4.000 (msnm). Se distribuye a lo largo de los Andes desde el
norte de Chile hasta Colombia. Esta se cultiva principalmente en las zonas
de Camia y en las comunidades del Alto de Chusmiza, es un fruto ovalado
de corteza amarilla cuando est maduro y su pulpa es anaranjada y de pequeas semillas negras; su sabor es suave, perfumado y ligeramente cido,
tiene un smil con el maracuy ya que pertenecen a la misma familia de las
pasifloras. Su temporada de cosecha es de enero a marzo.
MSICA TRADICIONAL
Ms all de la panoplia instrumental, la msica y el baile han sido dos expresiones culturales muy importantes para los aymara porque no son slo
consideradas como diversin ya que cumplen un rol fundamental en los ritos
y fiestas religiosas. Muchos hombres de las zonas rurales tocan algn instrumento y casi todas las mujeres bailan y cantan. En las festividades tradicionales o costumbres, tanto como en los santorales catlicos, cada cofrada representa un segmento de la sociedad, ofreciendo un baile que han preparado
por todo un ao y por lo tanto no se constituye como una actividad elitista
o especializada.
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que las comunidades han estado expuestas.
De esta manera y en la actualidad, el altiplano se caracteriza por
los instrumentos como la bandola (una variacin de la guitarra),
el siku (tipo de zampoa de caa) y el pinguillo (muy parecido a
la quena de caa). En las quebradas en cambio, el instrumento
caracterstico es la zampoa de caa, el lichiguayo (tipo de quena de
caa), la tarka (tipo de quena de caa y cuadrada) y la quena.
En el altiplano la tropa de bandolas se manifiesta para los
floreos de llamas y alpacas. En las quebradas se utilizan en
las festividades de los Santos Patronos las tropas de lakitas
con sus zampoas, las tropas de lichiguayos y las bandas de
instrumentos de bronce.
ARQUITECTURA TRADICIONAL
Con el sedentarismo, se levantaron aldeas con viviendas aglutinadas y cada recinto tena como soportes, los troncos de un rbol
frondoso, que serva para dar firmeza a la estructura y se cubra
de totora, tanto en el techo como en las paredes. Las evidencias
arqueolgicas de este perodo se encuentran en la ladera sur del
valle de Azapa, en la terraza de Alto Ramrez, especialmente donde haba vertientes, estos afloramientos de aguas subterrneas,
eran de aguas dulces provenientes de la cordillera.
o patios de uso comunitario. Todos estos elementos de la arquitectura se encuentran rodeados por un muro perimetral que permita el amurallamiento
defensivo de la aldea.
La mirada de los aymara siempre tiene como su principal objetivo el oriente. All se genera la vida, en el nacimiento de las aguas. De ah que sus casas
y templos siempre estn mirando respetuosamente hacia los Mallkus. Las
casas no tienen un nombre caracterstico tanto en el altiplano como en
las quebradas, pero hay diferencia de materiales de construccin y de las
tcnicas arquitectnicas, que obedecen a la disponibilidad que les otorga
la geografa.
ARTESANA
Ahora en el contexto de las ciudades han nacido muchas iniciativas que usan
en los tejidos el insumo de la lana de alpaca y vicua, sin embargo es muy
difcil encontrar venta de ropa tpica tradicional ya que siempre son reliquias
familiares de mucho valor sentimental.
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En la actualidad la recuperacin de las tcnicas y los finos k
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dos de alpaca se han rescatado en diversos puntoswdel
En particular se destaca la aldea de Lirima, ubicada a 135 kilmetros de Huara, famosa por sus tejidos, especialmente las
alfombras y en otras localidades de Isluga y Enquelga, se producen tejidos en lana de camlidos.
Las artesana en piedra liparita extradas de las canteras de la
zona donde se producen; Comunidades de Mamia y Macaya.
Son tradicionales las casas y torres de Iglesia construidas con
este material.
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QALLTAWI
Anchhichax
Ukatxa jaqinakax jayanakat purinipxi aymar ayllu markanaka ujaataki ukhamaraki jaqinakpampi parlaataki, jupanakax uta munapxi kunjams nayra pachan ukhamaraki aka pachan sarnaqapxi.
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Aka ayllu jaqin aymar irpaataki, amtiwa Consejo Nacional
a
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.
de la Cultura y las Artes, Seccin de patrimonio Cultural,
www Departamento de Ciudadana y Cultura, akampiw jiwas jilatanaka
ukhamaraki jaya jilatanakat puriniri kuna suma sarakinakas
utayasipjani.
Uka ayllu jaqin suma irpatax nayaptaniw suma utjaataki,
ukatakix yatiqaaw suma apnaqaa jani anqhachaataki suma
pacha mamaru, anchhichax uka suma ujaax ayllunakaw lurasiskapxi.
kuna ayllu jaqin amtatanakas nayraqat wakisiwa ayllu uthirinakan nayaptaa
suma apnaqaataki.
Ukhamaraki suma qamaatakix janiw qullqikiw wakiskiti ukatakix uthapaw suma
qamaa, ayllu jaqin saratapa, ajayunaka, suma kusisita, ukatakix pachamamaw
suma uthapa (...) ukatxa kuna machaq amtatanakas ayllu jaqin ut`aataki sa-
1. Robyn Bushell, Juan F. Salazar. 2009. Estudio de prefactibilidad. Turismo Indgena en San Pedro de
Atacama. Centro de Investigaciones Culturales, Universidad de Western Sydney, Australia. Pgina 42.
TAQI UTAWI
SARNAQAWI
Aka Chili markanja aymar sarawinakax qalltiw alax tuqut Peru Bo-
Aymaranakatakix Pachamamax jakaskiwa, aka pachamamaw jiwasanakar jakayistu, manqaanaka churistu, uywanakas jakayi.
Alax tuqut aynach tuquru quta thiyax ancha challakiwa ukatxa Arik
markat Pisawa markarux uthiw qhirwanaka qawanaka.
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ukatxa
wa.
ne
cha
Aka pachansti mallkunakaw suma uywistani, ukatx chacha warmimp ayni ustayapxi.
Jupanakax kimsa amtat qullnipjiwa, ajayu markan mallkunakparu, pachamamaru ukhamaraki jawir uma amarutaki.
www
Aymar jaqi jacha markan utjirin janiw ayllupat armaskiti, ukatakix sapa maraw
ayllupar sari santu patrun ujiri.
Uywanakax chimpuraaw chinuqa anata paxsinja, ukatakix tinkhanaka qawranakar uskua jupaw jiwasar manqaaka churistu.
Marka thuquanakax ujir sarasinj amtasiaw qullunakat ukhamaraki apachitanak nayra uthatata.
Ukhampachax, pata markanakan uthaskiw uywa uywaax ukhamaraki qhirwa yapuchaa, ukampiw aymaranakax apthapipxi aka jacha alaxpacha Chili markata,
ukhamaraki nayra amtatanakax lurapxiw jacha markana.
Akanakampiw ancha jakaa mayisiani ukhamaraki allux umanaka allux uywanaka uthapataki.
Aka allintaax armataxiw 3.700 mara a.p. ukatxa jaqi marka chinchur qunqur quntat allintatapxi ukatxa lupi pampaw waachayi.
Pata markan jaqinak ukhirinakax aka qhirwa tuqunsti ukhamaraki amuyatanakax luraskapxi.
Nayra jaqinakax jutapxiw tiwanaku sarnaqawipampi, ukatakix amtapxiw wiraquchat tunupat m jacha jaqi jisqa ikutampi amawta isimp istata jilaqat pusi ayllu
chamampi
Jaqi jiwatanakat amuyatax nayraqat uskutaw sawuanakaru.
3. Catlogo de la exposicin Pescadores de la niebla. Los changos y sus ancestros. 2008. Museo Chileno
de Arte Precolombino. Fundacin Familia Larran Echenique. Ilustre Municipalidad de Santiago.
NAYRA SARNAQAWI
Ukatxa, chawlla katurinak uthapax wakisiw qhirwa pata marka yapuchirinakampi,
ukatakix janikiw wakikiti yapu quta manqanak munaax wakisirakiw lura ynak
jaqukipayaa ukhamaraki machaq amtatanak yatiqaa.
Chawlla quta katurinaka ukhamaraki qhirwan uthirinak jupanakaw nayranakan akanakan uthapjanja.
Sapjiw 11.000 maranak alluxani jaqinaka aynaqiri ukatja chawlla
katusin jakapji.
Jacha jilir jaqi jiwatanakarux chawlla apnaqasip apkataa, ukaw ujayi aka
markan jaqinakpax quta manqanakat jaqapxi.
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Ukhamaraki
janiw sapru uka utanakan utjapkiti, quta markas
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nakaruw saraqanipx uthaataki qhirwa puqu manqaataki.
Aka chimputanakax geoglifo satawa ukat qullunakan suma apnaqatawa ukax jayat
ujaataki.
Aka machaq luraampix nayaptaniw sawu apnaqataru uka phukhunakan manqanak umanak imapjani ukhamaraki apapjani.
Nayraqat utatax ancha munataw aka uraqin uthaataki, ukatxa tarapak kamia qhirwan
chacha uthirinakax jupanakaw kalich nayraqat apsu utapjatayna ukat qullpa apsupxi.
Jichax qhirwa aymar yapuchirinakax uka qullpampiw yapuchat uskupxi, ukatakix pampar aptir saraqanipxi.
Aymar markax uka qullpa irnaqir apnaqaataki mantapjiwa, ukhamaraki yaputanak aljasiataki.
phisqha patak waranqa mararaki D.C. sumaw ayllunak utjapxi, aksa tuqur titiqaqa
qutat saranaqawip purtani.
Chikat tunka llatunkani patak maranxa, ikikin quta punku aptapxi ukatat qullpa jaya markanakar aljaataki.
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Aka sarnaqa aljasiax aynach tuqur purtatayna, pika sapa markan mayja piqinak phukhunak qirus ujaapjatayna ukhamaraki pusi arin lluchhunaka akanakax
tiwanaku sarnaqat amtatawa.
Pata
spomarkanakat jaqinaqpax saraqanipxiw m machaq marka aptaataki uka
g
o
l markax aptataw quta pumkum uraq pampamp qullpa irnaqirim ukhamaraki
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qhirwa jaqinakampi ukatxa pata markanax chusaptaskiwa.
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Aymar markan qullqitapax mayjtataw aka qullpa apnaqatampix ukatxa suma
jakasiatakix maytayaaw yapu mirayaataki.
Tunka llatunkani patak mara tuktayasinja jacha markanakur nuwasipxi (18791883) uka nuwasitax aymar uraqin markanakan mayjtayaniwa.
Uka nayra jacha markanak nuwasipxix aka uraqinakax Peru markapataynawa.
Aka aljasiax waranqa marat D.C. aymar sarnaqirix suma yatiqatayna sapa yaputanak aljasia.
Suma yapuchaatakix araqinak askichapxi ukhamaraki suma uma irpaanaka ukatxa quta jamach wanunak apnaqapxi.
Aymar jaqinakax Arika Tarapac markankirix janiw nuwasiar mantapkiti, uka nuwasit tukutax aka aymaran uraqinakpax kimsa jacha markanakaru jaljataynawa.
Aka Arika Tarapac aymaran sarnaqawipax janiw suma ujapkit aka Chile machaq marka sata. aymar jaqinakax qatuqapxix Chile markan amtatapa, uka
4. Informe de la Comisin verdad histrica y nuevo trato. 2003. Volumen I, Primera parte: Los pueblos indgenas del norte. El pueblo aymara. 5. La ocupacin chilena en territorios aymara. 5.1. Las
primeras polticas del Estado chileno y la chilenizacin.
Aka pacha utjatax anchapiniw uisita aymar jaqinakax, ukhama siwa pankanakaxa.
Uka pacha P tunka pataka maranakanja uisitaw aymaran uraqipasx sarnaqatapas amtatapas ukhamaraki qullqichaasa.
Uywan uthir uraqipanx satarakiwa chamani uksatuqun uywanakax qawanakan qutanakan umapxi.
Tunka mara pachanja suma uthatapax mayjtayiw mayjar uthaataki, ukhamaraki ustayiw kuna luratanakas qullqimpiw phuqhatawa.
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Qullpa jacha quta punku apnaqirinakax mayja manqanak munapji, ukatakix yapuchirinakax yaqha achunak yapuchapxi ukhamaraki yapux allux achunak yapuyapxi.
.
Janiw
potmallkunakat armasiakiti, jupaw uywistu jasuttistu ukhamas
g
lo raki wawachayistu.
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Ukhamaraki Nayra uthatanakax suma ykaaw ukankaskiw jintilinakan ajayupa jupanakax usunakamp chijinakam jassuttiri
ukankaskiw chullpanakax pukaranakax mallkunakasa.
Aka patat sarnakawinakaw aymar jaka mayjtayi aymar jaqinakax uthaatakix saraqanipxiw qara uraqinakaru ukhamaraki quta thiyan markanakaru ukanwa aymar
apnaqasiax mayat wakistayapxi5.
Jichax utataw allux aymaranak quta thiya markanakan uthiri, ukan uthirinakax mayjanakaw janiw kipkakiti, ukhamas nayra sarnakatap amtatapiniwa.
www
Anchhichax suma uthaatakiw pisiskiw ukat mayipxi aka Chile marka apnaqirinakaru,
ukhampach mayipjarakiw suma yqa aymar markat sarnaqatapa.
5. dem. Volumen I, Primera parte: Los pueblos indgenas del norte. El pueblo aymara. Comunidades
aymara, minera y reajustes en las economas tradicionales.
7.000 A.P. maranxa mayja allintapjiritayna jaqi jiwatanak chawlla katurinakax ukax suma sarnaqat amtataw aka Chili markanxa.
Ukham allintatax pusi waranqa mara apnaqataw ukax sataw chinchur sarnaqata uka allintatanakax alaxtuqun allux utji azapan kamarunan qhirwan tukuyata.
Aymar sarnaqat utaani | 61 |
TAQPACH PATAWINAKA
Uywirinaka: ichutatax ujapaw suma sartaapap machaq chacha warminja,
jupanakarux wakisiw suma iwjaanakax suma sarnaqapataki.
Anchhichanja aymar jaqi quta thiya markan utjirinakax janiw jilaqatanak nayrjam aptkapjiki, uka jilaqat aptatax jichha
amtat apnaqata.
Kapural: aymar marka kirkirinakanx uthiw m jilir thuqiri jupax kapural satawa.
Maya saani, jichax jilir marka apnaqirinakax apsutapax janiw nayra markan jilaqanakjamax amtatakiti, jicha amtatanakax junta de
vicinu ukhamaraki Liy indiqina janirakiw kuna nayra luraanakas
uttatakiti.
Imiri: alfiris marka kirkirinakax utxatayapaw m imiri kirki uta, jupax utan
manqanaq kusanak umaanak kirkiatak imapaxa.
Utxatayatax wilamasinakan utatapawa.
Chili sarawinja aymar markanakan sarnaqatapax chhaxjiw ukhamaraki janiw jilaqatanax utjkiti pachamamarukiw amptapxi.
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Akanakax:
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Uma lakiri: jichhax uma lakirinakax janiw ancha utkit jupanakaw
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uma markan lakiriwa.
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Alfiris: ukham sataw chachax warmipampi thukhu amtat
markapanxa.
Aymar sarnaqawix siwa marka piqinchiatakix alfirisanak pasaawa.
Mayurdumu: ukham sataw jacha tatanakan tatitun utap ujirinakaxa.
Ukatxa, tatitun amtatapanja mayurdumux suma jilirjam utataw,
janiw ukham ujatakit markanakanja.
Rutu ichutata:
piqinchiripaxa.
wawa
qatuqaatakix
ichutataw
rutu
Ayrunakakiw jichha pachan pata markan jacha markanakans apnaqaskapxi, uka ayrunakax qhatunakam alasiax utji.
Qullanakax suma amtataskiwa, ukatxa yatiriw suma qullirix jupaw ajayunakas sarjatayi ukhamaraki ayllunak suma ajayi.
Jupax ancha
thaqatuw ayllunakanja, ukhamaraki yatianak sarnaqapat ancha
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Anchaw qullatapax: kuka akulliax puraq usutaki, jani manqa
ww mu-
an
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Suma waliptaatakix usutax walipta munapa pintikustal qulla Tarapakan mantatayna ukatxa aymar qullaax pintikustal qullaampix apnaqat qullaataki.
Mayja qulla utharakiwa ukax sataw tiyuyatria ukampiw tatitux usutanakar qulliri, nayra
aymar suma sarnaqatax uthaskarakiw tarapaka tuqunja ukachanakax sataw suma qullaanak luraataki.
Ukataw jayanakat jaqinakax purinipxi waliptaataki ukatakix wakisiw kirkianak suma waliptaataki.
uka kirkianakax sapaw pusi ujatanak amtasiani suma sarnaqaataki, ukanakax sataw pachamama, juchanaka, suma qamaa amtatanakaraki.
Suma aymar qamaax mayjtataw ukatakix aka alax pacha Chili markanj apnaqatarakiw cristianu qullanaka.
LUQTAANAKA
Ujaaw aymar sarnaqaw luqtaanakax ukanakax sataw tatitu
amtat nayra luqtasianak ukhamaraki jiccha luqtasiaraki.
Amtat yupaychawinakax lurataw tatitut amtat ukhamaraki aymar uthaa, ukatxa aymar sarnaqawix jakaskiwa.
6. Achachila
7. Tata mallku
8. Challa
9. Kacharpaya.
Uta tatit ujirix jathanak warminakaru lakirpayi chachanakast chuntanak lampanaqampi wakiyapxi uraq sataataki.
Ukanwa jawir umanakax pichsutapaw ukhamaraki pachamamar allux uma mayisiani yapuanakataki.
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Aka amtatax luraaw thaya pachan San Santiago tuquru, p tunka phisqhan
willka kuti paxsina.
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Aka amtatax suxta uruw luratapax, purinipxiw marka wilamasinak ukhamaraki
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yaqip jilatanaka.
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Akax markanakan uttawitakiw, ukatakix wayna wilamasinak jacha markanakat nayapaatak jutapxi.
Ukatakix jawir Amat iqinak qalanak quranak apsupxi suma uma sarapataki.
Aynach qullu thiyan luqasiax wakisi.
Yaqha amtatax utharakiw ukax pachallampi satawa, chuqin sata kirkiapawa,
phutiri, chukuruma, bilin, chapikia pachaman lurapxi.
Aka chuqi sata amtatax lurapxiw taypi paxsi qhipa phaxsiru.
Aka luratax aymar chacha warmi qullqichasiatakiwa, chuqi amta sataax lurataw
ayllu chuqi manqapataki ukhamaraki jupanak manqapataki.
UJATANAKA
Luqasiatakix wakisiw suma amtatanak luraa, ukatakix sapa jaqinakaw suma
sapjatuqur chuktapa.
Sapa luqatanakanja uthapaw kirkiax, anataatakix tarqanak kirkipjani, pachallampitakis tarqanak kirkipjani allpach qawranak thikhaatakix wantulina kirkipjani marka amtatakix sikunakaw kirkipaxa10.
Ukatxa
pot jaqinakaruw intiw jutaski sapxatayna.
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Jupanakax jalanta tuqut mistunin sapjanwa.
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Nayranja urutat taqpach tumpatanakax arusipxanja ukhamaraki markanakan uthaatakix iwxatanakaw uthapa saani jilirinakarux ykaawa, amtatanakax yqaarakiwa, ukhamaraki markanakan apnaqaa
Phuju: aka phujunakax xukhunak umampi kayiri, markanakan qhirwap uma churi
aka phujunaka ancha chamaniwa ukat luqasiapiniwa, ukatxa janiw taqi jaqinakax
uka phuju uja wakiskiti.
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Usurowarminakax
janipiniw uksa tuqunakar jakachampakiti.
Mallku ujatanakax anchanwa uka nayra pachanja ukat sapjiriw mallkunakax kasarisipjiw ukhamaraki nuwasipji yuqanakat amtasipjaraki.
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Larixa: qamaqix uri uywawa ujatanakanja larix ancha yaruir karinakampi manqacha
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anak ituqiri ukat janipiniw atipirikiti.
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Kunturi: aka jacha mallku jamachiw jupan utjatax mallkunkiw ukhamaraki tallanakan,
ujatanakatanja jupax ancha suma mallku sarnaqi ujaax ancha suma amuyani.
Puma: aka uywa urix mallkurakiw jupax utjatarakiw mallkunakaru ukhamaraki
tallanakaru, ujawinakan jupax ancha thuru chamaniwa.
Viskacha: aka uri uywax ajnjam ujataw, ujawinakan thanthall jaqinakjamaru
ujata jani yatichata jani yatisina.
Khirkhinchu: aka uri uywax utanakaruw suma uji, ujawinakan jupax suma uywiriw ukhamaraki lunthatanakarux mutuyiwa.
Ukat utanakan m khirkhinch uthapa.
Jararankhu: ujatatanakanja aka ujaax ancha sumapiniwa qullqiniataki.
AYMAR ISINAKA
Warmin isipax jani kuna mayjakiti ukatxa mayjtataw patan sami isinak qawa
sami isinakampi
Aymar sarnaqatapax kipkakiw ayllunakan ukhamaraki markanakana, aymaranakax amtatanakataki luqasiataki isinakap
ustasipxi.
Pata markan uthirinakax aymar isimpiw
qawanakansti janikiw uka isimpi sarnaqapkiti.
sarnaqapxi
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AYMAR MANQANAKA
Aymar
Qalapurkha: akax aymaran manqapaw, wakisiw luratapax wilancha marka luqasia ukatakix m janqu qawra khariax wilparaki
pachamamaru churaaxa.
Mayjachaqan
charki wayka thiximpi luraaxa.
spo
Suma waatax piqaaw jaku apsuataki ukatxa jaku natu luraataki ukaruw
qawra charki luxru yaptaani ukhamaraki jayumpi likimpi.
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og
bl
wa.
han
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Chuu: aka manqax jaya suma imaax walikiskiw, janiw chuqi ancha
chamanchaanikiti.
jupha: pata uraq tuqunakan yapuchaax utji aka maqaax ancha suma
chamanchiri ukatakix nayraqata suma jariqaa ukat qallquw mistuni jimpit
manqaax nayraqata jariqaaw ukat jimpi musqat utharakiwa. Sata qalltu qhipa
sata paxinakan yapuchan wakisi.
Charkhi: qawra allpachu aycha waatawa, jayumpi lupir waachata ukatxa jaya
pacha suma imaataki ukampiw manqanak phayaani.
Tunqu kusa: aka umaax tunqu kusa juqa alkulanikiw luratpax tunqunak usayata. aka kusa umaax ancha chama churistu. Umatapax wakisiw jiwat amtatanka
ukhamaraki luqasia phuqachaya satu markanakaru.
Tumpu: aka ayrux patar mistsuri, pata markanakan suma aliritana. Uthataynaw taqpacha pata uraqin aka Chili markat Colombia markaru jiliritayna. Aksa tuqunsti camia
markanakan jiliritayna ukhamaraki alto chuzmisa ayllunakana, achupax qillunapaw
manqaatakix ukhamaraki achu manqaax wila qilluwa jathupasti chraraki, janiw
ancha kallkukiti
.pe maracuya akhamjamakiwa.
t
spo
g
o
bl Chinuq achuqam yapucha wakisi.
wa.
pa
ne
cha
i
Chuqi lantiw aka achuka phayaataki, janiw kuna sillaris mantiti ukat aymar
.ka
w
w
jaqinakax ancha munapxi. Phayaatakix walljaw jariax kallku apsuataki
Pata
w
aymar uraqinakan utji yapuatapax wakisiw llamayu mara taqa paxsinakana.
Ulluk Chuqi: aka chuqix jiliriw pata qullu thiyanakan aka Chili alaxpacha markanakan. Ancha thaya patanakan jiliri samipax janqu wila qillumpiwa manqaapax janqu qillumpiwa.
Llamay mara taqa paxsinakan yapucha wakisi.
Limun de pika: ispaulanakaw aka limun pikar apanipxi, aka qhirwa sumapiniw limun
sataataki ancha musqaw sillpipax ukhamaraki mukhutapax ukaw mayjtayi Peru
marka limunanaka. Yapuchatapax ujatawa. Umaapax ancha umaniwa sillpipax
qilluwa ukhamaraki mukhutapax ancha sumawa
Sapa maraw yapucha wakisi.
Azapa asituna: aka achux aka Chili alax pacha markan jiliri ukatakix apsuskapxiw
kawkits yapuchatapax ukampiw yakha jacha khatunakaru aljapxani, kulli saminakaw qallquraki ancha suma akchanakawa.
Kaywa: aka achux ynakataw aksa tuqunxa, aka panqarax ancha patar jiliriwa.
AYMAR KIRKIANAKA
UTACHAANAKA
Tarqax suxta piyamp m lawar luratawa. Tuqhuatakix tarkampipiniw kirkia. Janiw ispaulankiti.
Uka jachan
aptat uraqinakanja tuturanakampiw pirqanak uta
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t
o
wayllas
aptata.
p
c
ipa
Qawa markanakan sikunakamp tarkanakamp pinkillup kirkipjiwa.
a
k
.
www
ha
s
log
b
.
a
Uka jacha uraqinj taypipan utaw utji ukhamaraki paypach tuqunj
new
uthiw jaqi jiwat imaa, phuju umax jakankiwa utanakar apaataki.
AMPARAMPI LURATA
Aka taqpach utachatarux m jacha pirqampiw arjataatakix muyuntatawa.
Utanakpax janiw patat qawanakpat sutinikiti, utachatanakax janirakiw kipkakiti, kunay utachataatakix utji uksatuqunakanja ukumaw utachapxi.
Ukatakix tiwanaku amtatap apnaqatawa. Ukataw qhirwa azapan ukam allintatanak jiqhatata.
.pe
Aka pachanj utachatanakax kuna pacha luratapax utsnawa, uta kirkiataki, samartaataki ukanakax markankiwa, ukat ayllunakat purinipxi, ukatxa utax utharakiw
qhirwa yapunakanja.
han
c
ipa
Aka utanakax p wayllataniwa ukatakix qiwampiw Murata, ukhamaraki utanakax
a
k
.
utjiwa pyaataki, ikiataki, manqa imaataki.
www
Janiw piyanikiti jani thaya mantapataki ukhamaraki punkupax jalsur tuqur utatawa, aduwimp qalamp luratawa. utax jakaatakiwa ukatxa tawra sirsillunakamp
chimputa. Yaputuqunakansti utax mayakiwa ukat janiw sumapin luratakiti.
t
Chaman
spo jiwat jaqinakax awayunakampiw allintapxi, piqinakpax
g
o
tikhanakampiw
uskuntapxi ukhamaraki amparanakpax kayu
.bl muqunakampix tawra tikhampiw uskupxatayna.
a
w
e
Taqpach akanakax sawutanakawa.
Ukatx chakha jatha wallqanak jikiapxatayna ukhamaraki
asirjam tika kurukuru jikiapjarakitaynawa.
Anchhichasti nayra suma sawu allpach tawramp alaxpacha
amtapxataynawa.
Lirim ayllux utxataw 135 km. waratxa, uka ayllux suma sawu
jantakunakat utata, ukhamaraki isluqan inqillqan allpach
kawramp tawramp sawuanak lurapxi.
13. Chuspa
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KNOWING THEAymaraCULTURE
They say in ancient times, before the awti timpo in
the month of June, when it was colder than in all other
months, a condor named Mariano went to find a very
strong and well formed girl to marry her. It was the empty
time when the earth rests from the long labor of producing
and bearing fruit. This time was called the awtichiri, dry
and empty time and it was a good period to start grooming
for the long awaited ceremony.
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INTRODUCTION
environment. (...) Whichever tourism strategy must have a common message: the cultural and natural heritage is indivisible, and the welfare and
development of the people is inseparable from the welfare and sustenance
of the environment.1
Cultural
.pe
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gsp
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TheGuide to intercultural dialogue for indigenous tourism is an
new
initiative of the Cultural Heritage Branch, Department of Citizen- acha
p
ship and Culture, of the National Council for Culture and the Arts,
kai
.
w
and is intended to contribute to the exchange that
wwdevelops
between visitors and hosts, when the chosen travel destination
involves a contact between human beings who come from very
different worldviews.
Sustainable tourism is a key that contributes to socio-economically disadvantaged realities. While considering the lessons
of mature tourist destinations that have been damaged by a
lack of regulation, it now focuses on self-management and
custody of shared values, in the hands of the communities
themselves and their families. In order to deliver welfare it
is absolutely essential that any given tourism strategy should
have an impact and local support on the basis of common
values. Similarly, welfare must be recognized beyond the economic to include the social, cultural, psychological, spiritual,
emotional and physical, all of which depend on a healthy
| 88 | Knowing theaimaraculture
1. Robyn Bushell, Juan F. Salazar. 2009. Estudio de prefactibilidad. Turismo Indgena en San Pedro de Atacama. Centro de Investigaciones Culturales, Universidad de Western Sydney, Australia. Page 42.
Knowing theaimaraculture | 89 |
GENERAL CHARACTERISTICS
WORLD VIEW
The settlement area of the Aimar2 culture in Chilean territory extends from north to south, from the border with Peru and Bolivia
and till the south of Tarapac. From west to east (coast to cordillera),
it extends between the levels 0 and 4500 meters of altitude above
sea level. The steep slope of this decline is an essential feature of its
territory that also involves the presence of an intense desert landscape. At both ends, a common feature is that water and resources
are scarce. Only where wetlands, oases and valleys are found, both
resources and water are available.
For the Aymara world vision, the land and all its biodiversity have quality and range of a living body: the Holy
Mother Earth, Pachamama, is the generator of flora, fauna
and human beings.
The marka -as center of the Aymara space- forms a vital unity with
its surroundings. The housing center, the agricultural working environment and wild periphery conform the akapacha , this, our
world, which is in turn located between the world above or arajpacha including Sun, Moon, Milky Way, comets and other stars, next
to heaven and its court of saints, angels and virgins. And the world
below or manqhapacha comprising the spirit of the mines, devils and
condemned,
which is associated with the ominous, evil, darkness
.pe
t
o
and
rebellion.
Worlds that find their balance or tense and fertile
sp
g
o
encounter
called
tinku.
bl
The dual complementarity is another component of the Aymara
worldview, based on the fundamental principle of a divine couple.
In this space, protected by the mountains as divine guardians-,
is born the balance and reciprocity between men, women, and
their environment.
Their cults are organized around three key deities representing the
centrality of nature-life-divinity: the Mallku (spirit of the mountains surrounding its villages); the Pachamama (Mother Earth, whose worship is held in the high land zone); and Amaru (the serpent
linked to the economy of the waters of rivers and canals in the
agricultural area). The worship of these three deities is the oldest
celebration of the Aymara today, in which the head of household,
the oldest and repository of traditions, acts as celebrant3.
2. When consulting Spanish texts it is advised not to use the Aymara spelling since they do not fit into the orthographic rules of contemporary Spanish language.
http://buscon.rae.es/dpdI/SrvltConsulta?lema=aymara
| 90 | Knowing theaimaraculture
Knowing theaimaraculture | 91 |
Mallku: is associated with the hills to which protection and punishment qualities are awarded. It represents the source of life, because from its summits, in
times of thaw, the precious water falls onto this territory.
This conceives time as a life-cycle the life of the Pachamama or mother earth- and
as a delicate, fragile and detailed articulate cycle. The highest economic value is
the Good Life, or Summa Qamaa.4
Below, on the high land itself, the rule belongs to the Pachamama, which is
usually associated with exuberant fertility, food and protection. Pachamama
would be a category of cosmic time and space, which maintains a reciprocal
link with correspondence to the Aymara society. In the southern summer
(January or February), the celebration of the Floreo de los Llamos is held with joy
by cattle farms, receiving offerings that reinforce the gratitude to the deity
for food. From an iconographic point of view, the puma, lizard and frog
are the animals that indistinctly symbolize this compliment to nature and
its other inhabitants. The main demands for this divinity are related to the
abundance of life, water, fertility and cattle prosperity.
There is a socio-emotional and empirical identification of Aymara urban migrants to their origins, a dimension that is updated through the religious celebration of the patron saints of villages, where many urban dwellers climb to the
altiplanic highlands. The festivities allow a renewed appreciation and material
and symbolic link with a sacred landscape, with the pilgrimage around sacred
mountains and cairns of foothills, mountains and highlands one of the most
eloquent of these processes. At the same time, the rural -now understood as
agricultural and farming- continues to perform functions of production and economic circulation
that connects the Aymara with the macro region in northern
.pe also has allowed developing expressive practices that have resulted
t
Chile,
while
o
sp
login ritualizing these activities in the city.
.
For its part Amaru has to do with the water flowing through rivers and streams
ewa
n
a
in the foothills of the cordillera that make it suitable for agriculture. The fish and
h
pac
the snake are animals symbolizing Amaru and his celebration, in August, consists
i
a
k
of cleaning of the water channels, carried out in irrigated fields.
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Thus, the cults of the gods are reflected in the Aymara perception of space: the
high peaks; the mountains for grazing and complementary agriculture; and
valleys and ravines of the foothills with agricultural terraces. But the focus is
always in the east which they identify as the origin of all, the light and the water
source that flows from the mountains.
In the Aymara conception the idea of a paradise and a final haven does not
exist. It is a world in which the presences of these deities are involved in daily
life, one that is cyclical. Based on the idea of eternal repetition of the cycles of
life and nature, and the effectiveness of fine observation of the celebrations and
customs, the Aymara ritual intendes to maintain the continuity of the cosmos
and the community; the prosperity and permanent reproduction of cattle, the
perpetuity of the vegetation and the orchard, the transition from summer to
winter and winter to summer and so to ensure a lasting and peaceful existence.
| 92 | Knowing theaimaraculture
Also, in the valleys and the coast, Chinchorro mummies suggest a strong belief in
an afterlife being a very early manifestation of religious experience and artistic
representation of pre ceramic Andean populations. (...) it was a body where
the process of putrefaction stopped; the mortuary arrangers removed the internal organs and added substances such as salts or smoke to minimize bacterial activity. The skeleton of the individual was exposed and then reinforced
with wood along the legs, arms and spine. The body surface was remodeled in
clay, sometimes covered with skin from the same individual or another type
of skin, such as seabirds, to be finally painted with natural pigments. The face,
remodeled with a clay mask and a wig over the head, possibly made with the
same hair of the individual.5 This practice was abandoned by 3700 a.p, and
was replaced by the funeral system of the post-Chinchorro culture in which
the dead were buried in a flexed position and naturally mummified due to the
drying effects of the desert.
Knowing theaimaraculture | 93 |
HISTORY
The beliefs of the people coming down from the altiplano (highlands), evenEvidence of the earliest human settlements shows coastal fistually added to the beliefs of the valley. The first are strongly influenced by
hing and camp inhabitants in the valleys. Dating back 11,000
Tiwanaku culture, and one of its spiritual and artistic marks for this contact
years they were nomadic and lived in gathering, fishing and
period, is Wiracocha or Tunupa, described as a being endowed with supernatural
hunting. Among the oldest remains are those of the Quebrada
power, tall, short haired, dressed in the costume of the priests and astrode Acha, which connects to the Azapa Valley. This is an impornomers with a robe and cap of four points. Linked to human sacrifices, its
tant archaeological site of 10,000 years old and its ruins reveal
image appears first in textiles. Therefore, the coexistence of fisher-gatherers
settlements with dwellings characterized by a circular base and
in search of an agricultural process with altiplanic population was not only
a central hearth where presumably the Aymara ate, prepared
to secure access to the products of the valleys and the coast, and exchange
their tips and spears for hunting and fishing. They had poles to
technologies, but also introduced a new ideology, made of other beliefs. The
hold the roof which resulted in a conic look of the houses. It is
productive and spiritual mixture is visible in the artifacts accompanying bualso believed that made occasional use of these housing because
rial pits. For adults, the offerings are their tools, weights, harpoons, hooks,
they migrated to coastal camps to supplement the diet of the
and sunfish to extract seafood, bags and nets. This reveals that the economy
valley. Agricultural
experimentation in these lands began only
.pe
t
of these towns was closely linked to sea fishing and gathering. In other cases,
o
three
thousand
years
ago while still keeping the hunting, gathesp
g
the burial objects found are linked to agriculture: digging sticks, lithic knives
o
ring
and
fishing
activities.
The diet that provided by the swampy
.bl areas of the valleys and river deltas, were seeds, roots and edible
a
and axes made of stone; a variety of agricultural products such as corn, lima
w
e
beans, pacae, potato, sweet potato, pumpkin, cassava, quinoa, as the most
han
fruits of wild plants. There are also clear indications of the proc
a
p
i
frequent; and accompanying or holding these products pottery or basketry.
duction of maize, cassava, yams, beans and chili, among other
a
.k
In the case of children, the offerings are animals, ornaments suchwas
wwnecklaspecies. The interest aroused by this new way of obtaining food,
ces and bracelets of vegetable fiber in the wrists and ankles.
caused a more stable displacement from their homes into the
valleys and the start of a semi sedentary life, moving materials
from the coast such as marine mammal bones, especially of sea
lions and whales. These new homes were always close to water
courses; in Lluta, Azapa and Camarones. This new way of living
allowed them to experiment with textiles through the use of
some species such as reed, slim reed, and cotton with which
they made baskets and rest mats and other artifacts that complement hunting or even for garments and apparel.
These relative calm conditions made them experiment with
clay, which allowed them to cook their first pieces with some
success and start a pottery phase. This technology was complementary to agriculture because pottery provided store and
transport for liquids and food. Families are incorporated fully
| 94 | Knowing theaimaraculture
Knowing theaimaraculture | 95 |
into the new activities, generating tools such as sticks with sharpened points
used to plow the land and make rows of crops. These were their first technologies for agricultural work.
today, it is still possible to see Aymara peasants who go down to the abandoned nitrate mining companies to gather for their crops. Once the nitrate
mining companies were established, part of the Aymara people was employed
in them, either as temporary or permanent workers, or as sellers of their agricultural products originated in the mountain valleys.
From 500 and up to 1000 A.D. and the developmental stage of consolidation of
village life, the arrival and influence of Tiwanaku culture from Lake Titicaca is
In the mid-nineteenth century the port of Iquique was created for export of nitrate.
clearly seen. Its inhabitants made contact with the people of the highlands or
The port, the pampas, the mining companies and the inland valleys, would form an
altiplano and particularly the inhabitants of the valleys near the coast, such as
administrative and economic community, creating an attraction pole that gradually
Lluta, Azapa, Camarones, and other valleys of the mountains or foothills, such
emptied the villages of the highlands as a result of the marked migration to the
as Socoroma, Codpa, Tarapac and the oasis of Pica. The exchange network was
towns of the Pampas. The incorporation of the nitrate cycle led to a structural adenhanced for capturing and sharing of resources persisted over time, generating
justment of the Aymara economy and society, not because of very deep technological
an economic complementarity with other ecological zones allowing each of the
changes, but
rather by the reorientation of production.
communities established in the different altitudes to have access to resources
.pe
t
that were not produced in their environment. This generated a mixed economy
o
spthe late nineteenth century, a geopolitical event though of economic origin-,
of agricultural and sea products that will inevitably bring cultural influence. This
ogIn
l
b
.
was going to affect the Aymara population and its territories: the War of the
economic exchange shows higher levels of cultural involvement to the south,
ewa
n
a
Pacific Ocean (1879-1883). Before this event, the described the area belonged to
particularly in the oasis of Pica where deformed or modeled skulls are found,
h
pac
i
the Republic of Peru. The indigenous populations of Arica and Tarapac stayed
and also pottery, textiles, keros (ceremonial glasses), four-cornered hats, wooden
a
.k
w
out of this conflict, but at the end of it, its territory was divided between three
spoons, among others, but all clearly influenced by the Tiwanaku.
w
w
states that worked to form three different cultural nations. The Chileanization
left traces in the Aymara identity of Arica and Tarapac. Undoubtedly, this natioSince 1000 A.D., the intensive exchange allowed the Aymara culture to learn to
nalist ideology was assimilated, at least formally, by the indigenous population,
make efficient use of existing resources in different ecological zones. In the settand was the support that legitimized the exogenous forces that triggered the
lements, agriculture was improved with technologies such as terraces, irrigation
transformations of the early decades, but after a few generations, some elements
canals and the use of seabird guano as fertilizer. All this trade generated the need
of the Western worldview were assimilated.6
for a thorough knowledge of the desert. Signals were needed for large displacements to demarcate strategic locations that had water, shelter and pasture.
These were marked with geoglyphs, generating a truly artistic cartography in the
This process was not free of racial prejudice and enormous abuses that
hills, which allowed long-distance viewing.
are documented.
Thanks to this and other customary knowledge on living in the desert is when
the caliche exploitation starts; the first prospectors and searchers must have
been the men of the valleys of Tarapac and Camilla, because they knew the
benefits of caliche long before nitrate exploitation. In fact, farmers in these
mountain valleys scraped caliche for use as fertilizer on their crops; and even
| 96 | Knowing theaimaraculture
Throughout the twentieth century the territory of the Aymara has been
affected, in the cultural, political, demographic and economic. But it is the
6. Report of the Commision of historic truth and new deal. 2003. Volume I, First part: Los pueblos
indgenas del norte. El pueblo aymara. 5. La ocupacin chilena en territorios aymara. 5.1. Las primeras
polticas del Estado chileno y la chilenizacin.
Knowing theaimaraculture | 97 |
7. dem. Volume I, First part: Los pueblos indgenas del norte. El pueblo aymara. Comunidades aymara,
minera y reajustes en las economas tradicionales.
| 98 | Knowing theaimaraculture
Caporal: In the traditional music groups that liven up any party in a village, there is a leader invested with authority that is named caporal within the group.
Stewards: In the celebrations of the communities, the alfrez should appoint
someone responsible for managing the warehouse where they keep food;
drinks, chicha, alcohol, and everything necessary for the party. They always
appoint someone trusted by the family.
Citani: In the
e ceremonies of floreos of llamas and alpacas, the Citani is the
.powner
t
principal
of the troop, and that on the day of the tradition is invested
o
sp runs the event.
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and
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wa
ane
ach
ip
.ka
remains is the traditional character that assumes the role of healer: the Yatiri. It heals the spirit or soul of the Aymara, and also restores the balance
within the community. It is highly sought after in the communities, and its
networks and knowledge are protected. The results of its care rely heavily on
the psychological disposition of the affected and according to some authors,
the expansion of Pentecostalism in the highlands of Tarapac, have established a relative continuity of their role, even when there are clear differences
between the conception of Andean medicine and Pentecostal.
Among the herbs, the leaf of the coca plant has been the
Another contemporary hybrid expression is teoyatra -which is a traditional
most typical use. It is a shrub of 3 meters high and belongs
view of therapy according to which god or deity heals the sick-. It is typical of
to the genus Erythroxylacene (eritroxilon-coca). It is not
the ancient Andean world but persists in popular shrines in Tarapac which
grown in Chilean territory but was part of the Andean traare mixtures
and true popular medical practice centers. Pilgrims regularly
de in antiquity. It was used in everyday life incorporated
pe
.to
t
migrate
them and the subjective process of healing is accompanied by
into food, rituals and medicine. Its properties are manio
sp that play a leading role to ensure their effectiveness. The analysis of the
ogsongs
fold: chewing coca leaves relieves stomach pain, help them
l
b
.
contents of the hymns of the pilgrims suggests that they are adding to these
stave off hunger, thirst and drowsiness. An infusion of five
ewa
n
a
subjective conditions conveying an understanding of four pre-Christian eleh
coca leaves eliminates the soroche -or altitude sicknesspac
i
ments present in this form of health care: mother-all, sin, the concept of life
and headaches. In compresses, relieves toothache. Until
a
k
and health, and the manda or petition. The Andean myth of health then
its ban, it was always consumed by farmers andwminers
ww. in
has modified but would live on many popular sanctuaries in northern Chile
hard labor where the lack of water, food and the effects of
where it is expressed in combination with practices of Christian origin.
altitude were difficult to resist
Another commonly used herb is the retama (sorathamus scoparia, spartium scoparium, genista scopara). It is a plant that grows predominantly
from 2500 to 3500 above sea level, in ravines, on the banks of the
roads. It has yellow flowers, a gnarled stem, straight and hard and
the leaves are small and lanceolate. Its fruit is a black string bean
with tiny seeds. Its medicinal properties are related to liver disease. It is used in floral poultices for abscesses helping to accelerate
the process and remove the infection. It can also be used to make
tea with its leaves and flowers, which are useful for heart disease,
rheumatism, gout, sciatica, skin conditions and herpes.
While the pharmacopoeia is preserved in a residual way what
RITUALS
The Aymara community traditions and rites should be distinguished from religious syncretism; ancestral rites or customs;
and, rites of passage.
The religious syncretism hosts the festivities that combine the
Catholic faith with the Aymara indigenous world and are the most
visible result of the process of survival of the Aymara culture. They
relate to the celebration of a saint being all villages have a patron or
saint extracted from the extracted from the Catholic calendar. Thus
it is that calendar determines the date of the holiday. For example,
among the most important festivities celebrated in the regions of
Arica -Parinacota and Tarapac are:
the community, they are marks of their identity and recognition. Some of
them are: hair cutting or childrens presentation to the community; the Sarta
or Aymara marriage; the Paygasa or delivering, which is the ceremony performed for the dead 7 days after its funeral; the challa or blessing that is performed
for all new assets acquired.
Lets take a look at the description of some of the most important customs
or ancestral celebrations:
The carnival or anata aymara -which lasts from Sunday to Sunday-, is the most
widespread of the festivities in the Andean community. It is intimately linked
to the farms celebrating their fertility, which is why it is very common during
the party for
men and women to carry a awayu or llicllla on their backs with the
.pe of their harvest. Today is full of mixtures between Christian cont
bestoproducts
sp
and proper Aymara practices. The elements which characterize it until
ogceptions
Fiesta of St. Francis of Assisi (October 4)
l
b
.
a
today is the personification of the old carnival called grandfather carnavaln
Fiesta of the Virgen de la Candelaria (February 2)
w
e
who is carried on a donkey with his suit, floured, confetti necklace, hat and
han
Fiesta of Corpus Christi (June 24)
c
a
p
i
sunglasses, and which during the week of partying would come alive and be
Festivity of Easter (April)
a
.k
w
faithfully accompanied in all of his movements by the group that celebrates
w
Fiesta de las Cruces (1 al3 May)
w
the carnival. Some argue that it may be the personification of achachilla8 or malku9
Fiesta of the Holy Spirit
.Another characteristic of this carnival is a celebration with music of tarkas,
Fiesta de la Virgen del Carmen (July 16)
streamers and challa10. During the week of celebration takes place the worship of
Fiesta of San Santiago (July 25)
the divinity of the farm, Tuesday is carnival and the following days are dedicated
Fiesta of Virgen de Asuncin (August 15)
to visit the homes of friends, relatives and compadres. The last day is cacharpaya11.
Fiesta of the Virgen del Rosario (first Sunday in October)
Celebration of All Saints (1 and 2 November)
Another important and extended ritual is the Floreo on Llamas and Alpacas or Waynu,
designed to celebrate and to thank reproductive the care and affection given by the
For their part, customs, celebrations, or ancestral rites reflect more
Pachamama and the Malku to the cattle. This coincides with the rainy season for
deeply the Andean worldview and are therefore directly related to
camels, and sheep in winter. The ceremony typically uses material and symbolic
events or processes of nature: for example, the celebrations in the monelements of Aymara culture to entertain the cattle: they are challaed with paper
th of February of the Carnivals or Anatas, the floreo (wayu) of llamas and
alpacas, the cleaning of channels and Pachallampe.
As the rites of passage or those special celebrations dedicated
to the evolution of a person in their life cycle or its role within
and wine, animals are decorated according to their role and importance within the
troops with earrings made by women on the previous day and Chimpu (red
wool).
A third important ritual is the Cleaning of Channels, which is closely linked to water,
savior and object of worship. It merges work, holidays and rituals, with prayers to the
Virgin and the saints. In it the ditches are cleared and Pachamama is asked for abundance
of water for crops. This ritual is made in the winter solstice, around the feast of Santiago
on July 25th. It lasts six days and involves families in each village, visitors and foreigners. It is a mechanism for social structuring and consolidation for the community
because younger relatives and descendants come from urban centers along the coast
to support the ritual. Ditches are repaired, taking away the mud, stones and grass that
impede the smooth flow of water.
of typical food such as cooked potatoes, potato starch, roasted corn, meat and
dried beef, kneaded bread or sopaipillas and drinks. Once the planting is over starts
the pachallampe dance which is danced and sang in couples in the rhythm of the
group that performs the music, imitating the planting they done. The food that is
consumed is roast, stew and casserole llama and alpaca meat with rice, quinoa or
other foods. The dance that is performed is called Baile del Cachallampe.
The Day of the Compadre commemorates the Mallku or spirit of the mountains. This is best represented by the condor and is celebrated in the month of
January. Its cult is usually at the foot of a hill. The Mallku represents the summit
not only in geographical terms, but also hierarchical.
As noted, e
this type of celebrations are inserted what is called customs by the
.preserving the term religious for Catholic feasts in honor of the patron
t
Aymara,
Another important ritual is the Pachallampe or Rite of Seeding of the Potato,
o
sp of each village, even if Aymara religion is inherently syncretic, and
which is an agricultural celebration festival that takes place in the Province of
ogsaints
l
b
.
native elements may not really be separated of the Catholic. More relevant is
Parinacota, in the foothill villages such as Putre, Socoroma, Beln, Chapiquia
ewa
n
a
the careful protocol at every celebration: Men always accompanied by their
and Pachama. It is a ritual act, which represents the planting of the potatoes
h
pac
i
wife bring their chuspas (small woven bags) filled with coca leaves, either in
that takes place either in October or November. It is also an economic ritual
a
.k
w
the neck or hand. The location of people in each ritual is due to a particular
activity of the Aymara men and women, which takes place in community,
w
w
hierarchy, as all the steps followed in every moment of the party. Music
related to potato planting, and aims at self-sufficiency of this product indiviis an essential element, and its implementation depends on the particular
dually and collectively in a community.
ritual, in which we can mention some as the Tarka or Tarkeada for the
carnival; guitar, accordion or violin for the Pachallampe, the bandola for the
The pachallampe, besides being a form of community work, is also a ritual in which
floreos of llamas and alpacas and the Siku or Zampoa to the festivities
the Aymara perform a ceremony in which permission is asked to the Pachamama
of the saints.40
to plant, and in turn ask that the seed potatoes are well received by the mother
Earth: a seeding with joy, a lot of rain and a bountiful harvest for its people. The
Agricultural activity of pachallampe ritual begins with an act in agricultural land preThese and other procedures, such as the way they officiate the singing and
pared for the occasion, over an awayo or lliclla spread on the floor; and placing the
dancing, exchange of food and beverage, offerings of coca leaves, alcohol,
potato seeds decorated with streamers and other sacred elements the initiation
quinoa and corn flour, respond to rules handed down from generation to
ritual takes place, and then proceeding to planting potatoes. It is the steward or
generation. This is how the ceremonies are led by an elder, a specialized hiecaretaker of the church, who, as alfrez of the party, divides the seeds between worarchy for this purpose and recognized by the community. Other protagomen; and men prepare their chontas and shovels ready to go to the planting field. It
nists are starring the yatire, wise and knowledgeable of all customs, as well as
is men who open the ground with chontas and shovels, followed by the woman that
the president of the board of neighbors and other main people, which are
lays the seeds and cover them with soil. At planting, the alfrez provides a collation
commoners of public recognition.
TALES
In Aymara culture, the cycles of nature and the circular conception of life organize their vision of the narrative. According
to the Aymara legend the current world of the sun is born from
a mythical cataclysm in which the sun, bursting into the world
of darkness, burns it: Thus began the time of the sun: before
that the gentiles lived in chullpas. The sun had not yet appeared.
In the sky only the moon resided. Then the people were told
that the sun was coming. They thought it came from the West.
So they built their houses with thick walls and little doors to
the east, to avoid burns. Only a few sank into the water and
they were saved13.
or task. Some of the elements that bring these stories to life are:
The hills: This is a fundamental element in the Aymara culture, representing the
protection of a father or mother to their children. Every community has one or
more protective hills, and according to their shape and size they are assigned
gender. Mallku represents a protective and male hill and Talla represents a female
one. The stories and myths of how these protecting characters were related to
human history along time is abound in every village, and tell stories on how they
married, how they quarreled or mention their children.
The Fox: It is always identified as a cunning animal, and in the tales is found
as a character that fools and creates entanglements to achieve its goals, but in
the end always lose.
pe
TRADITIONAL CLOTHING
The Falcon: It is also an animal of Mallkus or Tallas.
The creeks: The creeks water the wetlands, feed the agriculture of the people,
and are places of great energy, much venerated by ancient rites. Therefore in
the stories its visit is permitted only for certain people and certain times,
and it is forbidden for others. For example, pregnant women cannot approach these places ever.
The Dog: is also present in all communities, and is associated with bad habits
unsuitable for home and community. For this reason, when someone is associated
with the dog in the story it does not represent any good.
TRADITIONAL CUISINE
and those who officiate ceremonies such as weddings or baptisms in addition to those being celebrated. In the case of the authorities there is an
implement that distinguishes them called Tata Rey or Bastn de mando and is
usually made of silver.
The Aymara textiles are very fine, their weavings are products of livestock
specialized in obtaining camelid wool, showing high degree of technology,
not only in clothing but also in the decoration, using complex designs associated with their religion. These qualities are displayed in their dress as an
element of social distinction.
The Aymara, whether rural or urban, still maintain the gastronomy of their culture in their basic diet. This is how we can find
the heart of the tradition of the Chilean Andean food in the peoples of the foothills of the Cordillera and Altiplano.
Here are some traditional dishes of the Andean cuisine present in the Region of Tarapac:
festivities of the altiplanic peoples. It is consumes only during one day in the eve
(first night of the party), around midnight. The purpose of this drink is to warm
the body, as in the altiplano it is quite cold.
Corn Chicha: It is a fermented low-alcohol drink, from two to a maximum of
seven degrees, which is obtained by fermentation of starches into alcohol by
the action of yeast. It is a source of energy that can contribute calories, minerals and vitamins to the diet. Its use is associated with festivals and rituals
such as the Day of All Saints and feasts of Patron Saints.
We can also mention some local products which are produced according to the geography of the territory in the Aymara communities of the foothills and altiplano.
pe
TRADITIONAL MUSIC
is particularly strong and tasty. The harvest season is all year round.
Chachacoma: A weed that grows in the altiplano, its name comes from the
Quechua (chacha = man / coma = poor) used to reduce the puna or mountain
sickness, and is also part of the ancient boil of Kalapurka Its harvest season
is throughout the year.
Quinoa: Referred to as a pseudo-cereal, cultivated throughout the Andes, considered the food of the future because of its high protein content, it is advised to wash
well before cooking to remove the bitter and if eaten grained it should be toasted
before washing. It can also be found in sweet preparation as confit. Its harvest season is between September and November.
Locoto: (from the Quechua Luqutu), its characteristic color is red, also varied
in yellow and green. Can be found in markets both in powder and paste, its
seed is fresh, has very good flavor and intense spicy itching.
pe
.
Pincullo
pot or Pinquillo is a wind instrument and has the form of
s
g
o a vertical cane flute, measuring fifty centimeters, with a no.bl zzle at its upper end. It emits a sharper sound than the quena.
a
w
e
Tumbo: A climbing plant grows well in areas with up to 4,000MT above sea level.
However, like other cultural manifestations, music has its dishan
c
a
p
i
It is distributed along the Andes from northern Chile to Colombia. It is grown
tinctions according to the ecological zone in which it devea
k
primarily in the areas of Camia and in the communities of Alto dewChusmiza.
loped and adopted the influences to which communities have
ww.
It is an oval fruit of yellow rind when ripe and its flesh is orange and with small
been exposed.
black seeds; the taste is soft, fragrant and slightly acidic, has a comparison with
the passion fruit and belonging to the same family of passiflora. Its harvest seaIn this way, and today, the altiplano is characterized by instruson is from January to March.
ments such as the bandola (a variation of the guitar), the siku (reed
type of panpipe) and pinguillo (very similar to the reed quena). In
Pica Lemon: Citrus of the town of Pica, introduced by the Spanish (1536) and
the ravines on the other hand, the characteristic instrument is
thanks to the microclimate of that commune developed properties mainly in
the cane zampoa, the lichiguayo (cane type of quena), the tarka (cane
its crust with its characteristic flavor and aroma that makes the difference bettype of quena and square) and the quena.
ween their similes mainly from Peru. It accounts with designation of origin. It is
characterized by moist pulp, its yellow and fragrant cortex. Its harvest season
In the altiplano or highlands the troop of bandolas manifests for flois year round.
reos of llamas and alpacas. In the ravines, during the festivities of
the patron saints these are used in the lakita troops with zampoas,
Azapa Olive: Product of northern Chile about to get a designation of origin
lichiguayo troops and bands of brass instruments.
thanks to the quality with which hits the market. Of a articular purple
color and bitter taste, and very good sizes. The harvest season is between
Beyond the instrumental panoply, music and dance have
TRADITIONAL ARCHITECTURE
been two very important cultural expressions because the Aymara not only
consider them as fun being they play a fundamental role in the rites and religious celebrations. Many men in rural areas play an instrument and almost
all the women dance and sing. In the traditional festivities and customs,
as well as in the Catholic calendar, each fraternity represents a segment of
society, offering a dance they have prepared for a whole year and therefore is
not constituted as an elitist or specialized activity.
With a sedentary lifestyle, villages rose with agglutinated homes and each room supported by the trunks of a leafy tree,
which served to give strength to the structure and covered
with reeds both in the ceiling or walls. Archaeological evidence of this period is found on the southern slope of the Azapa
Valley, on the terrace of Alto Ramrez, especially where there
were springs. These groundwater outcrops were fresh water
from the mountains.
CRAFTS
spaces that look like squares and playgrounds for community use. All these
architectural elements are surrounded by a perimeter wall that allowed the
defensive walling of the village.
The Aymara focus always had the east as its main objective. There, life is generated at the source of water. Hence, their houses and temples are always
looking towards Mallkus respectfully. The houses lack a distinctive name either
in the altiplano or in the valleys, but there is difference in building materials
and architectural techniques, which reflects the availability to them by the
geography.
In the case of the altiplano adobe is quite used for building houses and straw
roofs. In the valleys the river stones are used to build, edged stone or liparita
stone, and in both the roofs are made of straw.
What mainly characterizes the Aymara crafts in Chile is its fine textiles, noted for its technical excellence and for its materials (alpaca
and vicua wool). It has historically been intended for clothing and
ceremonial pieces, such as chuspas 15 and ritual use tablecloths called
tari or inkuas. The fabrics have also been exchanging goods because
they are highly valued, treasured for centuries within every family.
Its highest development is the result of Tiwanaku influence. In fact
evidence has been found in burials in Azapa. Powerful people were
wrapped in blankets, with a pubic cover, their heads adorned with
headbands or turbans and both wrists and ankles wore bracelets
and anklets of wool. All these were textile artifacts. Also, necklaces
in bone.and
peseeds have been found and metal ornaments made in
t copper
o
molten
representing snakes.
p
s
og
bl
wa.
Today one can recognize the influences of different times and there are die
fferent types of housing: that used in the festivities of the marka, in summer,
han
c
a
p
located in the area of people denoted by the ayllu of origin; and the residential
kai
.
w
home located in the farms and fields where they live during the year,
ww the uta.
This has a rectangular base, with gable roof and wooden beams of keua; it is
composed of independent modules for kitchens, bedrooms and storeroom. The
door is oriented toward the east and has no windows to keep out the cold. It is
built in adobe, based on stones. The house is also considered alive and is adorned with two earrings or wool flowers. Also in the fields, survive the paskana
or one-room housing, of sporadic use and lightweight materials.
BIBLIOGRAFA
Kessel, Juan Van (1980): Holocausto al Progreso. Los Aymaras de Tarapac.
Amsterdam, CEDLA.
Kessel, Juan Van (2003): El concepto de Desarrollo. IECTA Iquique. Cuaderno
de investigacin en ciencia y tecnologa andina.
Sitios web:
Bruno Serrano, Heddy Navarro,Tania Muoz (2006): Parlama
Amawtaa. Cuentos de la Madre Tierra. Presentacin. Cuentos digitales.
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http://biblioteca.serindigena.org/libros_digitales/cuentos_aymara/cuentos_aymaras.html
blo
Kessel, Juan (2006): Economa bidimensional andina. Revista de Ciencias Sociales, N 17. Iquique-Chile. Universidad Arturo Prat.
Pardo, Oriana y Pizarro, Jos Luis (2005): La Chicha en el Chile Precolombino.
Coleccin Chile Precolombino. Editorial Mare Nostrum.
Kessel, Juan Van (1977): La fiesta patronal, o fiesta del pueblo en la comunidad aymara.
Regin de Tarapac, Chile. Cultane.
a.
new
ch
ipa
e
Fernndez,
t.p Fernando y Huiarachis, Teodocia. Comidas Tpicas y Plantas
o
p
Medicinales.
Tomo I. Localidad de Codpa. Citado en: www.serindigena.cl
gs
Gentile, Margarita. Un poco ms acerca de la apachita andina. Investigador del Consejo Nacional de Investigaciones Cientficas y Tcnicas. Museo
de La Plata
Instituto Universitario Nacional del Arte, rea Transpartamental de
Folklore. Extrado en agosto de 2011 de la pgina web:
http://www.ucm.es/info/especulo/numero29/apachita.html
Mena, Rosario. Hijos e la Pachamama. Artculo extrado en Agosto de
2011 de la pgina web: http://www.nuestro.cl/notas/etnias/aymara_pachamama1.htm
Universidad Catlica Boliviana San Pablo. Diccionario religioso aymara.
Extrado en Agosto de 2011 de la pgina web: http://www.ucb.edu.bo/
aymara/index.php?title=Achachila
Sitio del Museo de Arte Precolombino. Los pueblos originarios de Chile.
Aymaras. Extrado en Agosto de 20011 del sitio web: http://www.precolombino.cl/mods/culturas/etno.php?id=105