Source: https://www.theguardian.com/world/2019/apr/04/peru-indigenous-names-public-records
By: Clarice Benney*
DISCLAIMER: The views and opinions expressed in this article are those of the authors and do not necessarily reflect the official policy or position of the KCL Latin American Society or El Cortao'.
Peru’s geographical diversity is typically summarised in three words: sierra (mountainous Andean region), selva (the tropical Amazon rainforest), and costa (coastal cities, towns and villages). Travel companies often capitalise on this diversity, marketing it as an ideal holiday destination for the variety of environments, however this presentation often idealises the situation and fails to nuance how regionalisation can have a negative impact on individual experience. This article will explore how indigenous and Hispanic identities intersect to form Peru, with regard to economic generation, cultural exploitation, linguistic diversity and political representation.
Source: https://portal.andina.pe/edpespeciales/2018/diversidad/index.html
The mountainous Andean region, home to the cities of Cusco and cultural site of Machu Picchu, is also home to many of Peru’s Quechua communities. 60% of land in Peru is in the Amazon basin, and when looking at the demographic makeup of the Amazonas and Loreto provinces, there are a combined 32 indigenous groups. The coastal area is where the majority of Peru’s cities are based, but when looking at Peru’s entire coastline, the presence of indigenous communities decreases, as shown in the map to the right, and aside from some Quechua communities in Ancash there is no presence at all within 50 kilometres of the coast.
Source: https://www.minem.gob.pe/_publicacion.php?idSector=1&idPublicacion=557
Peru’s three largest industries are mining, fishing, and tourism. When considering how these industries ‘map out’, as shown in the map to the left, mining is being undertaken and explored in areas that seem to follow the spread of Quechua communities: in the Andean region from Arequipa to Ancash. For tourism, I would argue that it is more useful to understand why tourists come to Peru than where tourists go. In 2017, a survey found that the top four motives for visiting Per were to see the nature and natural landscape (60.7%), to see Machu Picchu (60.4%), for the Peruvian cuisine (59%), and to visit Cusco (55%). Machu Picchu is an archaeological site of an Incan settlement, built into the mountains and so remote that it survived the destruction of the Spanish conquistadores, and Cusco is its nearest city, and a popular destination for hiking and its impressive landscape. When visiting for gastronomy, the capital city of Lima is home to many good restaurants, but not the only place to take advantage of Peru’s rich culinary culture.
In terms of the residential population distribution in Peru, about 40% lives in the costa, 36% live in the sierra and 12% in the selva. Almost one third of the population lives in the Lima and Callao Metropolitan area. With this in mind, it does make sense that there would be a centralisation of resources in the Lima area, however the extent of the centralisation of resources appears somewhat exploitative, given that the industries which finance it are linked to the sierra and indigenous culture. However, it is not just about economic resources and recognition; when considering the importance of indigenous culture to tourism, Peru’s institutions often exclude and disadvantage indigenous communities.
In 2002, the cultural and linguistic diversity in Peru led to a law being passed that is commonly referred to as Educación Intercultural Bilingüe (EIB), which aims to promote indigenous languages and cultures, keeping the languages ‘alive’ by creating bilingual schools that teach in indigenous languages. In practice, this has led to the development of some schools that offer bilingual primary education. For example, in the Cusco region some primary schools give education in Quechua, the indigenous language in this area, but almost all secondary education is taught in Castilian Spanish. Whilst the motive behind EIB was good, it has created issues. For one, the ‘othering’ of non-Castilian speaking children, as EIB schools are seen as different and separate from non-EIB schools, which make up the majority. Additionally, EIB aside, there is a higher rate of leaving education between primary and secondary in indigenous communities due in part to the increased expense of accessing schools that are further away. This disproportionately affects girls, who are less likely to be given the opportunity if a family can only afford to send one child, and is choosing between a son and a daughter. What EIB can do is to heighten the risk of dropping out of education if a child is uncomfortable or unable to speak Castilian. To improve this situation would either require the development of EIB secondary schools or the inclusion of indigenous language and culture in the mainstream national curriculum in order to address the issue of marginalisation.
With regard to political representation of indigenous culture in Peru, until 1979 voting was only possible for those who could speak and write Castilian, and there have been a number of cultural conflicts in recent years. For example, in 2006, María Sumire had to repeat her ‘swearing-in’ three times, as she insisted on doing it in Quechua, her native language. In 2009, in what is now referred to as el Baguazo, Congress suspended 7 elected members, three of whom identified as indigenous, for supporting protests in favour of demands being made by indigenous communities. The demands came in response to a government move to loosen legislation regarding extraction of resources in the Amazon. The protests came to a head in a confrontation which saw both police and protestor casualties, but only the prosecution of protestors. The significance of removing these members of Congress cannot be overlooked, given that from 2001-2016 only 7 members of Congress identified as indigenous.
Peru’s diversity is part of its identity, and yet sadly this diversity has not yet led to the social equity necessary to avoid economic exploitation of indigenous people. The seeds are there in the form of the EIB and perception of Peru to outsiders, however in their current forms, neither of these potential factors for change are doing their jobs properly. As such, work to help restore this balance falls to individuals offering community services. I would like to highlight the work of three organisations operating in the Cusco area: Casa Mantay, Sacred Valley Project and Mosqoy.
Casa Mantay provides a home for teenage mothers and their children and gives them the necessary support (both material and psychological) to continue their education, as well as giving them the opportunity to develop skills by working in their social enterprise, Taller Mantay, which produces artisan leather goods. Mantay has recently started having ‘Jueves de Quechua’ (Thursdays in Quechuan) for staff and girls, to recognise the importance of self-expression for those who speak Quechua as their native tongue, and to encourage non-native speakers to learn it.
Sacred Valley Project provides dormitories in Cusco for girls from indigenous backgrounds to come during term time and receive support and community when they attend secondary school. Similarly, Mosqoy has dormitories for secondary students and they also work with mostly female-run weaving cooperatives in the Sacred Valley as part of the Q’ente Society Textile Revitalization Programme, to give them an outlet to sell to international markets. This connects women’s often unacknowledged labour with a fair income source, fostering financial independence in their families, greater provision for their children, and a central, respected place in the rural economy.
Clarice is a student studying Spanish at Cambridge University. She is currently on her ‘year abroad’ and working with the NGO Latin American Foundation for the Future (LAFF) as Communications Coordinator. LAFF operates in Cusco, Peru and so Clarice is particularly interested in Peruvian current affairs, as well as protest culture in Latin American and grassroots activism.
*About LAFF:
Latin American Foundation for the Future (LAFF) is a UK registered charity operating in Cusco, Peru to increase access to quality education and personal development opportunities. LAFF believes that one of the best ways to create positive long term change is to support local grassroots organisations so that community leaders drive the change. To find out more about what we do, check out our website.
Facebook: https://www.facebook.com/laffcharity/
Instagram: https://www.instagram.com/
LinkedIn: https://www.linkedin.com/company/latin-american-foundation-for-the-future
