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Ayni, Ayllu,Yanantin and Chanincha the Cultural Values Enabling Adaptation to Climate Change in Communities of the Potato Park, in the Peruvian Andes

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Ayni, Ayllu,Yanantin and Chanincha the Cultural Values Enabling Adaptation to Climate Change in Communities of the Potato Park, in the Peruvian Andes 166_173_Walshe 30.09.16 14:55 Seite 166 166 Ayni, Ayllu,Yanantin and Chanincha The Cultural Values Enabling Adaptation to Climate Change in Communities of the Potato Park, in the Peruvian Andes There is a critical need for effective and sustained adaptation to the effects of climate change for indigenous peoples. Rory Walshe, Alejandro Argumedo Despite this, adaptation policies often neglect the cultural values that we show to be crucial to their ability to respond, and instead prioritise instrumental and scientific framings of climate change. Ayni, Ayllu, Yanantin and Chanincha. t is accepted that the least developed countries and communi- The Cultural Values Enabling Adaptation to Ities will disproportionately suffer as a result of the impacts of Climate Change in Communities of the Potato Park, climate change (Stern 2006). Mountainous indigenous peoples in the Peruvian Andes warrant particular attention because the impacts they will experi - GAIA 25/3 (2016): 166–173 ence are anticipated to be early and severe due to the sensitivity of their environments in high altitude zones (Galloway McLean Abstract et al. 2011) and their biodiversity-reliant livelihoods in these frag- Rural communities in the Peruvian Andes are already feeling the ile ecosystems (Kothari et al. 2012). negative impacts of climate change, further impacts are expected However, it is over-simplistic to portray indigenous peoples as to arrive comparatively early and be particularly damaging for purely vulnerable. In reality many indigenous groups have shown indigen ous communities in the mountains. Therefore there is a themselves to be highly attuned to changes in the environment pressing need to ensure effective and sustained adaptation is and have developed a suite of practices in response (Salick and Byg under taken. Rural communities studied in the Potato Park in the 2007). These practices are often referred to as “traditional knowl- Cusco Region of Peru are shown to possess a number of cultural edge” and are increasingly being accepted as a potential contrib- values, in Quechua known as ayni, ayllu, yanantin and chanincha. utor to the management of climate change (Mercer et al. 2010). These form the foundation of the community’s ability to success- However, as Briggs (2005) argues, much of the research examin - fully respond to the challenges presented by climate change. ing traditional knowledge represents empirical or “(arte)factual” The limited current adaptation strategies and methods not evidence of specific coping strategies in communities, instead of only neglect these values but also undermine and erode them. a deeper understanding of the epistemology of knowledge with- Future strategies should instead complement, maintain and in culture. Much of the literature on traditional knowledge neg- utilise these values. lects to consider how wider culture enables adaptation to be suc- cessful, or, how wider culture can act as a barrier to adaptation Keywords (Nielsen and Reenberg 2010, Jones and Boyd 2011). climate change adaptation, culture, indigenous people, Peru, Thus far the policy landscape has largely failed to consider lo - Potato Park cal culture in adaptation policy. Instead, the international commu - nity often pursues counter-productive technical top-down policies that neglect the culture of indigenous peoples and their capacity to respond (Tauli-Corpuz and Lynge 2008). Consequently, if ad - aptation is to be successful for indigenous people it must account Contact: Rory Walshe, M.Sc. | King’s College London | Department for the culture where it is applied (Adger et al. 2012). Defining cul- of Geography | Strand Campus | London WC2R 2LS | United ture is somewhat “messy”, however for the sake of this research, Kingdom | E-Mail: [email protected] it is defined as the attitudes, values, beliefs, narratives and experi - Alejandro Argumedo, B.Sc. | Asociación ANDES | Cusco | Peru | ences, and the resulting shared behaviours in response to climate E-Mail: [email protected] change impacts (Krüger et al. 2015). The overarching aim of this ©2016 R.Walshe, A.Argumedo; licensee oekom verlag. This is an Open Access article research was to determine, survey and understand the distinct distributed under the terms of the Creative Commons Attribution License cultural components (henceforth referred to as “cultural values”) (http://creativecommons.org/licenses/by/3.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited. that influence climate change adaptation in the indigenous com- http://dx.doi.org/10.14512/gaia.25.3.7 166_173_Walshe 30.09.16 14:55 Seite 167 Rory Walshe, Alejandro Argumedo RESEARCH | FORSCHUNG 167 FIGURE 1: Research area: The Potato Park, a communally managed environmental and cultural conservation area, within Cusco region and Peru. The participating indigenous communities still pursue relatively traditional livelihoods and culture. N 9 0 50 km munities of the Potato Park. As well as identifying these cultur- Research Methods al values and how they relate to responses to climate change, the research investigated their distribution and ownership in order Stage 1: Investigating Cultural Values to learn lessons for adaptation policy in rural Andean Peru. The research was conducted in the Park in August 2014. Stage 1 consisted of preparatory field visits to the Park to have initial in- formal discussions about cultural values with community gate- The Potato Park, Cusco Region, Peru keepers and paccus 1. These were guided by pre-existing theory and literature on Andean culture, as well as long-term ethnographic This research collected primary data from four indigenous Que - observation of the communities (Argumedo and Yun Loong Wong chua communities in the Peruvian Andes: specifically the villages 2010, Webb 2012). Four distinct cultural values were identified by of Chawaytire, Pampallaqta, Paru Paru and Amaru. These com- the participants, which are used in responding to climate change munities collectively make up the Potato Park (the Park), a high (how these manifest in the context of the Park is explored later): altitude (approximately 3,900 meters above sea level), 15,000 hect - are communally managed environmental and cultural conserva - Ayni(reciprocity through mutuality and compensation) refers to spe- tion area in the Cusco region of Peru, with approximately 6,000 cific forms of morally grounded cultural or economic reciproci - in habitants (figure 1). The area was selected because the four com- ty, within the context of the Andean rural community. It extends munities are comparatively accessible; while at the same time they to the periphery of urban centres in Peru, Bolivia, Ecuador and still pursue relatively traditional livelihoods and culture (Argu - Chile (Taqe 2005, p. 20). medo and Stenner 2008). Ayni is a guiding principle for decision making in the Park. These communities actively deploy aspects of their tradition- However, it is not constrained to human beings. Instead, it im- al livelihoods and culture in response to the considerable changes plies that all elements of nature give and receive to contribute to in the climate that they are already experiencing, such as erratic the harmony of the world (Bélair and Ichikawa 2010). It is also the weather, late and unpredictable rains, temperature changes, and most widely known and investigated cultural value of indigenous with concomitant increases in pests and diseases and alterations Andean communities (Ishizawa 2006). As Williams (2005) notes, in crop yields (among others see IPCCA 2013). the concept of ayni is integral to that of buen vivir 2, which has be - come increasingly popular in the discussion surrounding climate justice of indigenous peoples (Walsh 2010), and is now even en- shrined in the constitutions of Bolivia and Ecuador (Gudynas 2011). 1 Shaman or traditional owners of rituals and customary knowledge. 2 Buen vivir (Spanish) is used in Latin America to describe alternative develop - ments that are focused on the “good life” in a broad sense (Gudynas 2011); Ayllu (collectiveness through a social collective of kinfolk) is a social this is used interchangeably with sumak kawsay (Quechua). unit originating from the Andean Inca over 3,000 years ago. The > GAIA 25/3(2016): 166–173 166_173_Walshe 30.09.16 14:55 Seite 168 168 RESEARCH | FORSCHUNG Rory Walshe, Alejandro Argumedo fundamental community cell, it currently exists as a social organi - spiritual world (hanaq pacha) collectively (Raaflaub and Talbert sa tion of rural communities in Peru, Bolivia, Ecuador and Chile. 2009). In this way, chanincha differs from ayllu, in that chanincha It includes concepts of common duties and obligations to fami - compels communities to strive for unity with the natural and spir- ly and territorial demarcation to achieve equality for all commu- itual world, while ayllu focuses on the human social unit.Chanin - nity members (Taqe 2005, p. 21). cha is used in the agricultural management systems of the Park, More than just a construct, ayllu underpins collective land stew- which are based on principles of ecological, productive, and social ardship and social relations within communities (IIED 2005). The solidarity. At the core of chanincha is a profound respect for Pacha communities of the Park practice certain rituals in order to bring Mama (Mother Earth) and reverence for the power and fragility harmony to ayllu in accordance with the agricultural cycle (Ishi - of the environment – or the Apus (Mountains)(IIED 2005). zawa 2006, p. 211). For this reason ayllu has been used to under- write the modern governance principles of the Park as a conser- Stage 2: Focus Groups Guided by iPad Questionnaires vation area. The second stage of the research involved taking these cultural values from the first stage and designing a dual methodology of Yanantin(equilibrium through complementary dualism) is the An- focus group discussions guided by an iPad based questionnaire dean philosophy that views the opposites of the world (such as around them in order to investigate their extent and use in re- male/female) as interdependent and essential parts of a harmo- sponse to climate change in the Park.
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