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Florencio Segura: Communicating Quechua Evangelical Theology Via Hymnody in Southern Peru Deborah Herath Chapman a Thesis Prese

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Florencio Segura: Communicating Quechua Evangelical Theology Via Hymnody in Southern Peru Deborah Herath Chapman a Thesis Prese Florencio Segura: Communicating Quechua Evangelical Theology Via Hymnody in Southern Peru Deborah Herath Chapman A thesis presented to the UNIVERSITY OF EDINBURGH for the degree of Doctor of Philosophy October 2006 Declaration I declare that the PhD thesis entitled Florencio Segura: Communicating Quechua Evangelical Theology Vie Hymnody in Southern Peru has been composed entirely by me, and is therefore my own work and not that of any other person. The named thesis has not been submitted for any other degree or professional qualification. Signed and dated: ii ABSTRACT Florencio Segura, bilingual in Spanish and Quechua languages, belonged to the Andean culture of southern Peru spanning most of the 20th century. A convert to evangelical Christianity, Segura chose to identify with the Quechua world. The inculturation of the Bible into his Quechua milieu, interpreted from an evangelical perspective, was in large part due to his work. He used his own original hymns to teach the message in an oral culture, drawing on a rich legacy of traditions. He recognised that sung theology was the quickest way for the Quechua to incorporate a heart theology into their evangelical communities. The thesis focuses on Segura and his hymnody. It examines the man in his culture, his appropriation of that culture and his dismissal of certain areas of it, his use of Quechua including his interpolation of Spanish, and his teaching methods. It is a thesis about missiological communication and the medium of hymns as interpreters in that process. Chapter one examines how the Quechuas view their world in order to give the cultural framework for Segura’s biblical interpretation via hymns. Chapter two reviews the historical framework that influenced Segura - particularly the role of evangelical missionaries and the reasons for his commitment to evangelical rather than Roman Catholic Christianity. Chapter three undertakes an examination of Segura’s use of the biblical narrative, comparing and contrasting it with parallel literature in the Inca and Roman Catholic tradition and analysing the theology of the hymnody. The focus on the content of Segura’s hymnody allows the conclusion to reflect on the theological significance of Segura’s work and its implications for the continuing development of Andean hymnody. [TEXT: approximately 100,000 words] iii LIST OF ABBREVIATIONS AWT Allin Willaykunaq Takinkuna BFBS British and Foreign Bible Society CALA Comisión de Alfabetización y Literatura en Aymara CEMAA Centro Evangélico de Misiología Andino-Amazónica CENIP Centro de Investigaciones y Publicaciones CEP Centro de Estudios y Publicaciones CLADE Congreso Latinoamericano de Evangelización CLAI Consejo Latinoamericano de Iglesias CONAEIQP Comité Nacional Evangélico Interdenominacional Quechua del Perú CONAEQP Comité Nacional Evangélico Quechua del Perú CONEP Concilio Nacional Evangélico del Perú DST Diospa Siminmanta Takikuna EUSA Evangelical Union of South America FIEL Fraternidad Indígena Evangélica Latinoamericana FTL Fraternidad Teológica Latinoamericana HCE Himnos y Cánticos del Evangelio HCJB Hoy Cristo Jesús Bendice (Radio from Quito, Ecuador) HSL Home Service League IEP Iglesia Evangélica Peruana ITAT Iñiq T’aqaq Akllasqa Takinkuna RBMU Regions Beyond Missionary Union RC Roman Catholic PUSEL Publicaciones Seminario Evangélico de Lima TAWA Tawantinsuyuman Alli Wuillacui Apajcuna ‘los que llevan el Evangelio a los cuatro puntos cardinales’ (those who take the Gospel to the four cardinal points)1 UNMSM Universidad Nacional Mayor de San Marcos 1 Fernando Quicaña, ‘El Evangelio y La Cultura Andina,’ in Todo el Evangelio para todos los Pueblos, ed. Ediciones Puma del Centro de Investigaciones y Publicaciones (Lima, Peru: CONEP – PROMIES, FTL and Comité de Seguimiento – CLADE III – Peru, 1992), 55. iv LIST OF SIGNIFICANT QUECHUA ENCLITICS USED BY FLORENCIO SEGURA I am indebted to Clodoaldo Soto Ruiz, Quechua: Manual de Enseñanza (Champaign, Illinois: Instituto de Estudios Peruanos, 1993), 427-8. Nominal Suffixes: -kuna pluralizer -nchik first person plural possessive (inclusive) -pa possessive -paq for -pi in -rayku because of -ta indicates the direct and indirect object and is also used with adverbs -wan with, in the company of -yku first person plural possessive (exclusive) Verbal Suffixes: -chka continuous -chun imperative -chi cause or permission -ku reflexive -mu ‘here’ or ‘there’ -naku reciprocal action -nchik first person plural (inclusive) present tense -niku first person plural (exclusive) present tense -pti when, because – used to construct subordinate clauses -stin used to construct subordinate clauses - gerund -yku action realised with accompanying emotive nuance v Ambivalent Suffixes: -á emphatic -ch/cha perhaps, maybe, who knows -iki obviously, for, because -m/-mi indicates assurance on the part of the speaker -ña now -pas also -puni without a doubt, definitely, precisely -qa signals the topic of discussion -raq still -taq contrastive – also used as connective to join sentences Derived Suffixes: -cha diminutive -na concretive -ntin inclusive -sapa multi-possessive -sqa perfective -y infinitive -yuq possessive -lla appears more frequently and has numerous uses. The most common is to indicate ‘intimacy and identification to the word.’2 It is also used to ‘express tenderness, pleading;…uniquely, only;…a relative attribute; sometimes it communicates threat;…with some forms of verbs it is equivalent to simply, merely….’3 2 William Mitchell, ‘Himnos Sagrados de los Andes: The contours of Andean piety,’ presented at United Bible Societies’ Triennial Translation Workshop (Iguaçu, Brazil, 16-27 June 2003), 14. 3 Jesús Lara, Enciclopedia Boliviana: Diccionario Qhëshwa – Castellano, Castellano – Qhëshwa (La Paz, Bolivia: Los Amigos del Libro, 1971), 152. vi SPANISH LOAN WORDS Proper names are always transcribed to their nearest Quechua equivalent: Noé ‘Noah’ becomes Nuwi Egipto ‘Egypt’ becomes Igiptu Moisés ‘Moses’ becomes Muysis Nicodemo ‘Nicodemus’ becomes Nikudimu Zaqueo ‘Zachaeus’ becomes Sakyu Goliat ‘Goliath’ becomes Hulyat David ‘David’ becomes Dabiy Belén ‘Bethlehem’ becomes Bilim Judío ‘Jew’ becomes Hudyu Simón ‘Simon’ becomes Simun Words used only once or twice because the referent did not exist in Quechua: amigu amigo ‘friend’ 2 animal animal ‘animal’ 2 ayri aire ‘air’ 1 bamilya familia ‘family’ 2 Bibliya Biblia ‘Bible’ 2 binagri vinagre ‘vinegar’ 1 binu vino ‘wine’ 2 Glurya Gloria ‘Glory’ (i.e. Heaven) 1 ispada espada ‘sword’ 2 ispigu espejo ‘mirror’ 1 klabu clavo ‘nail’ 1 kuruna corona ‘crown’ 2 lansa lanza ‘spear’ 1 libru libro ‘book’ 2 liyun león ‘lion’ 1 mundu mundo ‘world’ 2 riy rey ‘king’ 2 santu santo ‘saint’ 2 vii Other words used infrequently for varying reasons: arka arca ark 3 abrasa abrasar ‘to hug’ 2 admira admirar ‘to admire’ 1 aparistin apareciendo ‘appearing’ 1 bisyu vicio ‘vice’ 1 brasu brazo ‘arm’ 1 burla burlar ‘to joke or make fun of’ 1 disabyastin desafiando ‘challenging’ 1 disprisya despreciar ‘to undervalue’ 1 Diyablu Diablo ‘Devil’ 3 grosilla grosería ‘crude language’ 1 ingaña engañar ‘to deceive’ 1 Jesus Jesús ‘Jesus’ 2 kumbiya_ confiar ‘to trust’ 1 kundina_ condenar ‘to condemn’ 1 kunsuyla_ consolar ‘to console’ 3 kuyda_ cuidar ‘to take care of’ 4 milagru milagro ‘miracle’ 1 nasiy nacer ‘to be born’ 1 nigay negar ‘to deny’ 1 pisibri pesebre ‘manger’ 2 pilya pelea ‘fight’ 1 primyu premio ‘prize’ 2 pruyba prueba ‘trial’ 1 ruygay rogar, orar ‘beg, plead, pray’ 1 sina cena ‘main meal’ 1 Siñur Señor ‘Lord’ 2 timpuy tiempo ‘time’ 1 wirpu cuerpo ‘body’ 3 viii More frequently used Spanish loans: aduray adorar ‘to worship’ 17 alabay alabar ‘to praise’ 6 alma alma ‘soul’ 28 angil angel ‘angel’ 5 binsiy vencer ‘to overcome’ 6 grasyas gracias ‘thank you’ 15 Hisukristu Jesucristo ‘Jesus Christ’ 9 Imbirnu infierno ‘hell’ 9 Ispiritu Espíritu ‘Spirit’ 21 Kristu Cristo ‘Christ’ 11 krus cruz ‘cross’ 27 Silu Cielo ‘Heaven’ 25 sirbiy servir ‘to serve’ 18 ubiga oveja ‘sheep’ 5 The most common Spanish loans: Hisus Jesús ‘Jesus’ 279 salbay salvar ‘to save’ 150 Yus Dios ‘God’ 135 ix TABLE OF CONTENTS Title page i Declaration ii Abstract iii List of Abbreviations iv List of Significant Quechua Enclitics v Spanish Loan Words vii Table of contents x Preface xiv INTRODUCTION 1 1. Florencio Segura 4 2. Definitions of Terms 7 • Quechua 7 • Evangelical 8 • Hymnody 9 3. Thesis Structure 13 4. Materials 16 • Inca Empire/Spanish Conquest 16 • Quechua Hymns and Mission 17 • Quechua Literature 18 • Hymns and Choruses 18 • Language 19 • Indigenous Theology 19 5. Methods 20 Chapter 1 – The Quechuas in Their World 23 1.1 History 28 1.2 Geography 31 1.3 Quechua Identity 32 1.3.1 Language 33 • Quechua Language and the Bible 35 • Oral Tradition 37 1.3.2 Values 38 • Equilibrium 39 • Community Ayllu 41 • Reciprocity 43 1.3.3 Core Concepts 44 • Time and Space 44 • Unity 47 • Dualism and Verticality 47 x • Land, place or essence of being? Pachamama 50 1.3.4 Inca Religion 52 • Sun, Moon and Viracocha 53 • The Cosmos 53 • Tripartity 54 • Law 55 • Afterlife 56 1.4 Andean Perspectives 57 Chapter 2 – Florencio Segura: The Development of Quechua Hymns in Evangelical Mission 64 2.1 British Mission in Southern Peru 69 2.1.1 Hymns Introduced 73 2.1.2 Singing in Quechua 77 2.2 Peruvian Colporteurs and the Vernacular 80 2.3 The Influence of Evangelical Missionaries 84 2.3.1 Miss Pinn and Miss Michell 87 2.3.2 John Ritchie 93 2.3.3 Kenneth Case 94 2.3.4 Hymnbooks in Quechua 96 2.4 Oral Transmission 97 2.5 Florencio Segura’s Quechua Hymns 105 2.5.1 1943-1960: Partnership with
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