Relations in Puno Aymara-Quechua

GEORGE PRIMOV

University of Washington, Seattle, U.S.A.

ETHNICITY is a complex phenomenon which may be manifested at various levels and in various forms. Different types of "ethnic" associations may be brought out by different social contexts. Furthermore, such associations may be based on objective differences or may exist in their absence. Conversely, objective differences may exist but may be disregarded. In short, individuals may simultaneously believe that they belong to more than one ethnic group, and such beliefs need not have an objective basis. This article deals with a situation in which ethnic affiliations are imprecise and are partly based on beliefs which are not supported by an objective appraisal of the situation.

Linguistic Groups

Briefly, the article deals with an area which is occupied by three linguis- tically different groups: the Aymara, the Quechua and the Spanish-speaking mestizos of Southern Peru.* The relationship between the three groups is some- what complex. This paper will focus primarily on the first two groups. In addition to the linguistic differences, there are also socio-economic and cul- tural differences between the mestizos, on the one hand, and the Quechua and Aymara, on the other. These last two groups are politically, economically and culturally subordinate to the mestizos. The disadvantaged position of the Ayma- ras and the Quechuas vis-I-vis the mestizos and the permeability of the latter group combine to create a strong continued movement of individuals from the former groups to the latter group. Such "passing" is a long-term process and thus individuals are found at various stages of acculturation. This in turn prevents the existence of sharp boundaries between the groups. From the perspective of the mestizos, Aymara and Quechua are both Indians or peasants who, apart from the fact that they speak different langu- ages, are in all respects very similar, if not identical. This belief is generally supported by a more detailed scrutiny. Thus, it may be said that objectively there exist many differences between the mestizos and the Aymara and Que- chua ; and that there exist fewer differences between the Aymara and the Quechua. Yet, a more detailed scrutiny also reveals that subjective feelings of ethnic differentiation are just as strong between the Quechua and the Aymara as they are between these two groups and the mestizos. The relative

* Research was conducted with the aid of three field assistants: Justino Llanque Chana, Cirilo Cutipa Quispe and Abraham Duefies Quispe. 168 existence or absence of objective diacritic differences does not seem to affect their personal calculus of ethnic identity. Such a calculus seems to rest more on historical and situational factors. I will deal very briefly with the general histor- ical background and then describe at length the characteristics in a specific region. The present-day Aymaras seem to be descendants, at least linguistically, of the various semi-independent groups which lived around Lake Titicaca and in the areas northwest of it, areas which were conquered by the Incas during their expansion to the south. The present Quechua-speakers are presumably the descendants of these Incas. This simple linguistic analogy is inadequate. It is very probable that many contemporary Quechua-speaking populations were formerly Aymara-speakers, and vice versa. Thus, although the linguistic groups have persisted, the groups themselves have varied. Furthermore, the great geographical movements of entire populations, during both the Pre- Columbian and Conquest periods, insure that the present groups are only partially descendants of the groups which inhabited these regions at the onset of the expansion of the Inca Empire. The historical consciousness of both groups seems to be well developed only from the time of the Spanish Conquest. Although both Quechua and Aymara are minimally aware of the existence of the Incas, they are not sure of their relationship to them. Generally, both Aymara and Quechua assume that they are descendants of the Incas. At any rate, neither group has a well developed tradition which reinforces either their present group identities or their mutual differences. Situational factors are more complicated and will be examined in more detail. There are basically two Aymara-speaking enclaves in southern Peru. Both areas are in the department of Puno and are adjacent to Lake Titicaca. These areas coincide very closely with political divisions within the depart- ment of Puno so that two of the provinces may be termed as "Aymara" provin- ces.' These are Huancan6 and Chucuito. The capital city of Puno also has a large Aymara-speaking population (due to migration) in addition to large segments of Quechuas and mestizos. The rest of the provinces of the department of Puno may be considered to be "Quechua provinces". Mestizos are heavily concentrated in the city of Puno and in a few of the province capitals. Despite the relative isolation ofAymara and Quechua communities and their minimal integration into the "national society", both groups perceive them- selves as Peruvians at the most general level. Bolivian Aymara- and Quechua- speakers are perceived by their Peruvian counterparts much more as Bolivians than as fellow Aymara of Quechua. In fact, the Bolivians constitute a strong out-group which is frequently and derisively used by Peruvian Aymaras and Quechuas. This is all the more noteworthy when it is considered that Puno only became part of Peru less than 150 years ago; before this it formed part of Bolivia. There is some indication that the Aymara of the province of Chucuito

1 Peru is politically divided into departments. Each department is divided into provinces. Provinces, in turn, are divided into districts.