EXPLORING CASMA VALLEY GEOGRAPHICAL KINSHIP: MAPPING THE LANDSCAPE OF IDENTITY by Maria Orcherton B.A., National University of Distance Education (UNED), 1995 THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN SOCIAL WORK UNIVERSITY OF NORTHERN BRITISH COLUMBIA March 2012 ©Maria Orcherton, 2012 Library and Archives Bibliotheque et Canada Archives Canada Published Heritage Direction du 1+1 Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington Ottawa ON K1A0N4 Ottawa ON K1A 0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-87533-9 Our file Notre reference ISBN: 978-0-494-87533-9 NOTICE: AVIS: The author has granted a non­ L'auteur a accorde une licence non exclusive exclusive license allowing Library and permettant a la Bibliotheque et Archives Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par I'lnternet, preter, telecommunication or on the Internet, distribuer et vendre des theses partout dans le loan, distrbute and sell theses monde, a des fins commerciales ou autres, sur worldwide, for commercial or non­ support microforme, papier, electronique et/ou commercial purposes, in microform, autres formats. paper, electronic and/or any other formats. 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Canada ABSTRACT EXPLORING CASMA VALLEY GEOGRAPHICAL KINSHIP: MAPPING THE LANDSCAPE OF IDENTITY by Maria Orcherton Social work as a profession historically advocates that communities deserve self- determination, cultural sustainability, and social justice. In light of these considerations, this research examines the social, cultural, and spiritual planting practices of the Casma people of North Peru regarding their native Apichu/Kumara/Camote (A/K/C) or sweet potato (Ipomoea batatas (L.) Lam.). For Indigenous/Mestizo families A/K/C represent the symbolic reflection in the preservation of communal knowledge, rituals, languages, traditions and teaching and learning practices mainly as a way of protecting community-base customs regarding autonomy, empowerment, self-determination, modernity, and cultural sustainability (Meyer, & Maldonado, 2010). Sadly, traditional planting practices, rituals, and ceremonies are becoming extinct. In this regard, Lundy (2008) critically states that many developing countries must adhere to imposed structural adjustment programs.' This external pressure requires Indigenous/Mestizo farmers to turn their best agricultural lands over to export crops to pay off their national debt, causing unsustainable practices, land degradation and erosion, as well as setbacks in social-welfare delivery to vulnerable groups. An important consideration is also the preservation of their communal (traditional) knowledge. Prado (2007) emphasizes the importance of social work within community adaptation strategies to Climate Change (CC). Viewed thus, the sustainability embedded in the revitalization of 1 The structural adjustment program (in order to receive IMF/World Bank Loans), requires countries to embrace international investment and to put out the 'welcome mat' of low wages, compliant unions, environment deregulation, privatization of public services, and diminished the role of the state in social protection and social programs. (Lundy, 2008) ii A/K/C, traditional "ways of knowing" can also be considered as one of the adaptation strategies to help Indigenous/Mestizo communities to become resilient to the impacts of CC. Undoubtedly, urgent solutions are needed that are both effective and respectful of the cultural context and local knowledge in which they will be applied. As a result, this research was framed within the following qualitative methodologies: using community case study, with a purposive sampling with six (families) participants. Data was gathered through informal conversations, oral narratives, and open-ended participant (field) observations. Upon my observations, I argue that enhancing these traditional "ways of knowing" is a way to support the Indigenous solidarity, which is integral to the future of these communities. iii TABLE OF CONTENTS Abstract ii Table of Contents iv List of Tables vii List of Figures viii List of Maps xiv List of Acronyms xv Acknowledgment xvi Chapter One Picture display: My Culture can Survive 1 Opening 2 Introduction 3 Purpose of the study 4 Research Question and Sub questions 4 Significance of the Study 5 Thesis Organization 7 Chapter Two Picture Display: Genealogical & Geographical Location of the 10 Researcher Opening 11 Introduction 12 Where Did I Come From? 13 Growing up as an Indigenous Peruvian Women 14 What is in Store for the Future? 17 Situating the Researcher 19 Chapter Three Picture Display: Literature Review and Historical Background 21 Opening 22 Introduction 23 Peru: Geographical, Historical, and Cultural Context 24 Peru: Colonial Influences of Indigenous People 28 The Mestizo People of Peru 30 The Pre-Incas and Incas Relation to the Land: Agriculture 31 Layers of Development: Pre- Inca and Inca Cultural Groups 36 iv Gods and Deities of the Agriculture 38 Rituals and the Agricola Calendar in the Past 39 Rituals and the Agricola Calendar in the Present 42 Khipus (Quipus) and the Incas 44 Inca's Cosmovision 46 Peru: Socio Political Condition 49 Peru: Situation of Indigenous and Mestizo People 51 Peru: Indigenous People Human Rights 53 Peru: Period of Political Violence Guerrillas 55 Popular Education and Non-Formal Education 57 Ignoring Traditional Planting Practices of A/K/C 64 Women: Traditional Food Preparation and Preservation 65 Traditional Food and Benefits of Healthy Eating: AKC 68 Climate Change and Local Experiences 68 Chapter Four Picture Display: Methodology & Methods 71 Opening 72 Introduction 73 Selecting the Appropriate Methodology 75 Case Study Community and Ethnography Strategy 76 Case Study versus Case Study Community 76 Field Methods 78 Selecting the Setting 78 Selecting Communities 79 To Undertake Ethnography 79 Participant Observation 81 Sample Size and Method of Sampling Selection 85 Museums and Archaeological Sites Visits 87 Project Initiation 88 Nurturing Respect and Building Trust 89 Field Data Collection Equipment 90 Interviews and Field Data Collection 91 The Casma People and the Use of GIS 95 Mapping Indigenous/Mestizo identity of the Casma people 96 Interviewing Participants 97 Site Location: Community Profile 98 Demographic Province of Casma 99 Municipality of Casma: Future Plans 101 UNBC Research Ethics 102 Values & Ethical Guidelines 103 My Personal Responsibility 105 Cultural Safety 105 Limitations 108 Validity and Reliability 108 v Picture Display: Collection of Narratives: Case Study Ill Opening 112 Introduction 113 Participant 1: Cesar & Felicita 115 Participant 2: Genaro & Martina 123 Participant 3: Maria Consolacion 130 Participant 4: Alejandro & Marta 135 Participant 5: Rosa & Ruth 142 Participant 6: Maurino & Herminia 150 Picture display: Analyzing Data 156 Opening 157 Introduction 158 Analysis Key Aspects 159 Data Analysis 170 Research Question and Sub-questions 178 Summary and Reflection 193 Cultural Knowing 193 Social Knowing 196 Spiritual Knowing 198 Conclusion 200 Implication for Social Work Practice 203 206 University of Northern British Columbia Ethics Approval 216 Letter of Introduction 217 Project Information Sheet 218 Research Informed Consent 220 Interview Questions for the Participants 221 Other Relevant Materials 225 vi LIST OF TABLES Table 1. Casma Province General Data 99 Table 2. Department of Ancash Population 225 Table 3. Casma Population by Districts and Areas 100 Table 4, Casma Districts Population by Group Age 100 Table 5. Casma Principal Occupation by Districts 101 Table 6. Research Questions and Sub-questions 179 Table 7. Wishes, Dreams, and Aspiration of the Casma People 226 Table 8. Calendar of Activities by Gender: Cesar & Felicita 181 Table 9. Calendar of Activities by Gender: Alejandro & Marta 183 Table 10, Calendar of Activities by Gender: Genaro & Martina 185 Table 11. Calendar of Activities by Gender: Maurino & Herminia 187 Table 12. Calendar of Activities by Gender: Maria Consolacion 189 Table 13. Calendar of Activities by Gender: Rosa & Ruth 191 vii LIST OF FIGURES Figure 1. Elder Eladia Gomez Anyosa: My Culture will Survive 1 Figure 2. A/K/C Research Trail 9 Figure 3. Youths and New Views 10 Figure 4. Sechin Temple: Searching for Historical Past 21 Figure 5. Timeline of Peru History 27 Figure 6. Casma Archaeologist: Alberto Samaniego Roman 36 Figure 7. Layers of Development: pre-Incas and Incas Culture 37 Figure 8. Detailed Layers of Peruvians pre-