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Rucuyaya Alonso Y La Historia Social Y Economica Del Alto Napo 1850-1950

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Rucuyaya Alonso Y La Historia Social Y Economica Del Alto Napo 1850-1950 RUCUYAYA ALONSO Y LA HISTORIA SOCIAL Y ECONOMICA DEL ALTO NAPO 1850-1950 Blanca Muratorio RUCUYAYA ALONSO Y LA HISTORIA SOCIAL Y ECONOMICA DEL ALTO NAPO 1850-1950 Segunda Edicion revisada Ediciones Abya-Yala 1998 RUCUYAYA ALONSO Y LA HISTORIA SOCIAL Y ECONÓMICA DEL ALTO NAPO 1850-1950 Blanca Muratorio 1ra Edición: Abya- Yala, 1987 2da Edición, 1998 Ediciones ABYA-YALA 12 de Octubre 14-30 y Wilson Casilla: 17-12-719 Teléfono: 562 633 - 506 247 Fax: (593-2) 506 255 E-mail: editorial@abyayala.org. enlace@abyayala.org admin-info@abyayala.org Autoedición: Abya- Yala Editing Quito - Ecuador Impresión: Docutech Quito Ecuador ISBN: 9978-04-379-9 Impreso en Quito-Ecuador, 1998 Al Andi muntun y a los Panos, para que recuerden En memoria a Rucuyaya Alonso (1899? - 1990) INDICE AGRADECIMIENTO …………………………………………………… 11 INTRODUCCION ………………………………………………………… 17 CAPITULO 1 Los viajeros de la selva …………………………………………………… 41 CAPITULO 2 Etnia, lengua, cultura …………………………………………………… 71 CAPITULO 3 Familia y juventud ……………………………………………………… 91 CAPITULO 4 El monte y el río ………………………………………………………… 113 CAPITULO 5 El Estado, los misioneros y la conciencia indígena 1767-1896 ………………………………………………………………… 123 CAPITULO 6 El Cristianismo y las misiones……………………………………………… 161 CAPITULO 7 Liberalismo y caucho: los comienzos del siglo XX en el Oriente ……… 167 CAPITULO 8 El tiempo de las varas, los apus y los patrones ………………………… 205 CAPITULO 9 La compañía y los “aucas” ……………………………………………… \219 CAPITULO 10 Oro, petróleo y ganado. El siglo XX en Tena-Archidona ………………… 231 CAPITULO 11 Mis amigos los “Yachaj” …………………………………………………… 293 CAPITULO 12 Los sueños y la muerte …………………………………………………… 305 CAPITULO 13 Reflexiones ………………………………………………………………… 311 CAPITULO 14 Bases culturales de la resistencia ………………………………………… 319 EPILOGO ………………………………………………………………… 363 APENDICES: I. Contrato de peón cauchero, 1909 ……………………………… 371 II. Matrícula de peones, 1916 ………………………………………… 372 III. Contrato de concertaje de peón residente, 1927 ………………… 373 IV. Documento de compra de deuda de un peón, por un nuevo patrón, 1933 ……………………………………… 374 V. Documento de liquidación de cuentas por el cual el indígena demanda su libertad, 1926 …………………………… 376 VI. Página del libro de cuentas de un peón, 1931 …………………… 377 VII. Liquidación de cuentas de un peón, marcando artículos en conflicto, 1930 ……………………………………… 380 VIII. Hoja de libro de cuentas de un comerciante,1924 ……………… 383 GLOSARIO ……………………………………………………………… 385 REFERENCIAS …………………………………………………………… 393 ILUSTRACIONES 1.- Rucuyaya Alonso, 1985. Pág. 15. 2.- Paso del Cerro Huamaní en viaje hacia el Oriente. Pág. 43. 3.- Paso de un vado del río Cosanga (Napo). Pág. 44. 4.- Osculati abandonado por sus guías indígenas. Pág. 53. 5.- Indígena cargador llevando un viajero en su silla. Pág. 54. 6.- Vista de Archidona en 1847. Pág. 57. 7.- Puerto Napo en 1847. Pág.58. 8.- Indígenas reunidos en Tena. Entre págs. 64 y 65. 9.- Indígenas de Tena pescando en el río del mismo nombre. Pág. 74. 10.- Rucumama Helena Rebeca Cerda Andi. Pág. 101. 11.- Vista del río Pano en las cercanías de la purina chagra de Rucuyaya Alon- so. Pág. 102. 12.- Parte del Andi muntun que vive con Rucuyaya Alonso. Pág. 107. 13.- Vista del río Pano. Pág. 226. 14.- Vista aérea de la ciudad de Tena, 1985. Entre págs. 218 y 219. MAPAS I. Ubicación de las provincias Nororientales de Napo y Pastaza. Pág. 40. II. Región Noroccidental Ecuatoriana. Pág. 49. AGRADECIMIENTO Mi primer gesto de gratitud va, por supuesto, a Rucuyaya Alonso Andi (Bandio), a quien hicimos perder innumerables horas de sus noches llenas de interesantes sueños. Espero que este libro cumpla con su deseo de dejar un legado de experiencias y consejos a las jóvenes generaciones de Andis y de otros Napo Runas. A la Rucumama Rebeca mi agradecimiento por su generosa hospitalidad y, muy especialmente, por su huayusa, la me- jor del Napo. A Dolores Intriago (Lola) amiga, magnífica ayudante de in- vestigación y compañera de aventuras, le debe mucho este libro, lo mismo que a Francisco Andi (Guamundi), con quien tuvimos frecuentes, y a ve- ces acaloradas discusiones sobre su propia cultura, en las cuales aprendí, no sin resistencia, a destruir preconcepciones, debo decir, las mías y las su- yas. A Arturo, Teo, Carlos y Tonio Andi Intriago les debo el humor y la ca- maradería con que me recibieron y me seguirán recibiendo en su casa du- rante estas agitadas cenas. A todos los demás miembros del Andi muntun, les agradezco sus amabilidades y su paciencia; muy especialmente a Juani- ta, incansable conversadora de maravillas, y a los niños por sus dibujos de la familia, de los cuales pudimos publicar aquí sólo el de Marlon por razo- nes de espacio. A los Panos también está dedicado este libro, y muchos de ellos contribuyeron a hacerme entender su cultura. Particularmente quie- ro mencionar a Francisca Andi Cerda quien, a través de sus propias expe- riencias y de los recuerdos dejados por su padre, un famoso rebelde llama- do Basilio Andi, me ha proporcionado algunas de las citas más interesan- tes de este libro. Otros Napo Quichuas de las comunidades de Talag, Shan- dia y Chambira también me ayudaron a lo largo de este investigación , y les debo mi gratitud. De los rucuyayas de la generación de Alonso, mi aprecio por su colaboración va muy especialmente a Domingo Cerda Gre- fa (Milicuchi), Vicente Andi (Mishquilogro), Bartolo Shiguango Andi (Lo- gro), Venancio Andi Shiguango (Paqui), Domingo Cerda Andi (Cua), Do- mingo Andi (Plutarco) y Ventura Licuy (de Tálag). 12 / Blanca Muratorio Particularmente quiero también agradecer a Pablo López, famoso bancu, y a su familia, por la hospitalidad que me brindaron y por su gene- rosidad en permitirme el privilegio de presenciar el conmovedor ritual que se narra en el Epílogo. Espero haber hecho justicia a él, a su padre Qui- lluma, y a la especial amistad que los unía y los une con Rucuyaya Alonso. A la amabilidad e interés de Bolívar Tapuy debo mi entrada al Oriente, y mi primera observación de una boda Napo Quichua, así como mi inicial colaboración con la Federación de Organizaciones Indígenas del Napo (FOIN). Espero que este trabajo refleje mi deuda de gratitud, y res- ponda a algunas de las inquietudes de los miembros de las organizaciones por su propia cultura. Entre las autoridades de la provincia de Napo, debo especial grati- tud al ex-Gobernador Segundo Cordero, por permitirme el acceso al Ar- chivo de la Gobernación, que tan útil me ha sido en este trabajo, y al ex- Alcalde David Guevara por muchas gentilezas. En Tena, muchas otras personas han contribuido, de distintas for- mas, a facilitar mi investigación, especialmente agradezco a Ruth Guevara y a Héctor Silva. Todos los aquí nombrados han posibilitado mi compren- sión de la cultura Napo Quichua y de la vida en el Oriente. Sin embargo, ninguno de ellos es responsable por los posibles errores que puedo haber cometido en mis interpretaciones. Mi afiliación institucional en Ecuador desde 1981, ha sido con la fa- cultad Latinoamericana de Ciencias Sociales (FLACSO). A sus ex-direc- tores Gonzalo Abad Ortiz y Jaime Durán Barba, les agradezco por haber- me facilitado mi trabajo en calidad de investigadora afiliada a esa Facul- tad. Agradezco la gentileza del Embajador José Manuel Jijón Caamaño y Flores por haberme permitido fotografiar de su colección particular, las dos pinturas que aparecen en la portada y en la contratapa, y a Matthías Abram por facilitarme la edición de 1850 del libro de Gaetano Osculati, del cual usamos varias ilustraciones que aparecen en el texto. A mis cole- gas y amigas Cristina Farga y Carmen Dueñas les agradezco la competen- cia con que realizaron parte de la búsqueda de fuentes bibliográficas en las bibliotecas y archivos de Quito. Rucuyaya Alonso y la Historia social y económica del Alto Napo / 13 Los primeros quince meses de mi trabajo de campo en el Oriente, fueron generosamente apoyados por un subsidio del Consejo de Investi- gaciones en Ciencias Sociales y Humanidades de Canadá (SSHRC), Nº 410-81064. Agradezco también a la Universidad de Columbia Británica, Vancouver, Canadá por haberme concedido dos años sabáticos, 81-82 y 86-87, y los veranos de 1983, 84 y 85, que me permitieron realizar la inves- tigación y disponer del tiempo necesario para escribir este libro. A Juan Bottasso y José E. Juncosa, dedicados editores de Abya-Yala, les agradezco la eficiencia y diligencia que en todo momento demostraron en la publicación de este manuscrito; y también a Juan por las interesan- tes conversaciones que hemos mantenido sobre las relaciones entre misio- neros y culturas indígenas. Mis deudas intelectuales con antropólogos e historiadores sociales son muchas, y serán obvias para al lector que siga la línea teórica de este trabajo. En este sentido, quiero mencionar especialmente el libro de James C. Scott (1985) que llegó a mis manos cuando estaba escribiendo mi pro- pio trabajo en Tena y me proporcionó la satisfacción intelectual de encon- trar líneas comparativas entre campesinos y cazadores-recolectores. En re- lación a la Amazonía Ecuatoriana, el trabajo etnohistórico de Udo Obe- rem me sirvió de inspiración, así como las numerosas publicaciones de Norman E. Whitten Jr. sobre la cultura de los Canelos Quichua, en cierta manera, vecinos físicos y culturales de los Napo Quichuas. En conversacio- nes personales, y a través de sus análisis de la historia de vida de un indí- gena Hopi (1951), David F. Aberle me sensibilizó a los problemas metodo- lógicos del uso de historias de vida en antropología. Finalmente, a Ricar- do Muratorio
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