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CHASQUI PERUVIAN MAIL Year 12, number 22 Cultural Bulletin of the Ministry of Foreign Affairs May, 2014 , by Luis Solorio. Oil 2011. 95 × 125 cm. on canvass. Sombrero con cintas [Hat with ribbons] Sombrero CARLOS GERMÁN-BELLI: A CYBER FAIRY POET / JUAN PÉREZ DE BOCANEGRA: A CONFESSIONAL FROM THE ANDES / THE ART OF WRITING ESSAYS: CARLOS ARANIBAR & LUIS LOAYZA / CARLOS BACA-FLOR, THE LAST EXPONENT OF THE ACADEMIA ERA / LUIS SOLORIO’S HEIGHTS / FOOD FROM LAMBAYEQUE / ARGUEDAS, THE ANTHROPOLOGIST / THE Q’ESWACHAKA HANGING BRIDGE so sumptuously adorned that Pérez-Bocanegra was probably fertility, and brocade weaver, JUAN PÉREZ BOCANEGR A it is popularly known as "the the author- is the first issue of and systematically identifying Sistine Chapel of Peru." The il- vocal polyphony published in her with celestial objects with lustrations painted on the upper the Americas.4 The melody is female devotion in the pre-Co- level of the nave of the church based on a Spanish folk song, lumbian Andes: the moon, the A CONFESSIONAL FROM THE ANDES illustrate the life of the patron ¿Con que la lavaré? [What shall I Pleiades, and the constellation saint of the parish, Saint Peter wash it with?] It keeps an ambig- of dark cloud of a llama and her (MacCormack 1998). uous pattern between the poetic calf. The ambiguity, at the level Bruce Mannheim* Pérez-Bocanegra approached form identified as a "Sapphic of poetic structure, is replicated the issue of indigenous pastoral verse" written within the verse in the hymn’s images. Hanaq Published in Cusco, printed in facsimile edition, the 1631 Ritual Form, in an extremely different way principles of the Age of Gold in pachap kusikuynin is both a from the one usually sponsored Spain used by Perez-Bocanegra hymn to Mary and a hymn to a confessional manual of famous priest from Andahuaylillas. by the Third Council. The Third (a form also used by Ore) and the Pleiades and other celestial Council approached the evan- the Quechua traditional binary objects worshiped by the natives he author of Ritual Form, to the halves [moieties] used gelical persons by explaining parallelism. Also the imagery of the Andes. Again, there is Juan Perez-Bocanegra, or in the Andahuaylillas village, the Christian doctrine through of the hymn leads to multiple no single interpretation of the TJuan Pérez de Bocanegra, p. 619), we know that the text a controlled collection of ser- interpretations. On one hand, hymn, while a Catholic priest (d. 1645), was the parish priest was written in Quechua from mons, while Pérez-Bocanegra he uses the European classic im- could see it as an acceptable of Andahuaylillas doctrine, also Cusco-Collao; all linguistic — made an effort to understand ages used for the Virgin: City of vehicle for devotion to Mary, of syncretism and cultural pol- known in the 17th century as grammar, lexical and spelling— the pagan practices and where God, which carries mankind in its a Quechua farmer could find a icy of the colonial church in as "the small Antahuaylla creed." evidence is consistent with the possible to formulate the Chris- arms, supporting the weak. Even comfortable continuation of his broad a sense as possible. Photo: Raúl Montero Quispe Pérez-Bocanegra was a secular origin of this dialect. However, tian doctrine through native celestial images, with which the old religious practices, without Excerpt from the Article "Reading John priest, i.e., he did not belong Pérez-Bocanegra did not mark religious images, the result of hymn is saturated, have their either interpretation prevailing. Pérez-Bocanegra, his Ritual Form and to any specific religious order, the glottalized and aspirated which is a syncretic integration roots in European poetic imag- In conclusion, the work of Hanaq pachap kusikuynin Ritual" by Bruce Mannheim, in the book Ritual although he followed the Third consonants of the colonial Quec- of Andean and European im- ery and iconography. The asso- Pérez-Bocanegra is of the utmost Form and institutions for priests to manage the Order of St. Francis; this means hua from Cuzco. We know what ages; syncretic not in the sense ciation of Mary with the moon importance for understanding natives of this kingdom ...by Juan Perez-Bo- that he fully supported the variety of Quechua he was using canegra, 1631; reprinted by the Publish- that the European forms would appears in a painting by Diego the Christianization of the An- ing Fund of the National University of creeds of the Franciscans but in his writing because of his use 'disguise' indigenous practices Velázquez; the distance between dean region and Andeanization San Antonio Abad of Cusco, 2012. was not bound to its discipline. of the epenthetic h at the begin- but in the sense that religious Mary maris stella ('Mary Star of of Christianity from the per- * Professor, Department of Anthropol- The Ritual Form reveals deep fa- ning of words which-based in practices recommended by Pérez the Sea') and (13) Chipchykachaq spective of a provincial priest, ogy, University of Michigan at Ann miliarity with the Andean rural comparative evidence- have glot- Bocanegra could themselves be qatachillay ('Shining Pleiades') is offering a detailed view of the Arbor. life, including information on talized sounds. Pérez-Bocanegra interpreted simultaneously from short. But the specific configu- religious syncretism processes 1 V. Stastney 1982. 2 For more information on the linguistic dream interpretation and other is consistent in distinguishing different cultural and religious ration of images and epithets in that actually occurred in the nature of the Ritual Form, cf to César forms of divination, marriage between two phonemes of colo- perspectives. the hymn have a clear strange- rural boundaries of the 17th Itier’s chapter in this volume and to rituals, and so on. nial Cuzco Quechua, the s <pm: The text is published in the ness within the European tra- century. Moreover, institutional Mannheim (1992). As a member of Third Oder This should have a beam below Cuzco Quechua and in Spanish, dition, evoking the fruitfulness disputes feeding into the work- 3 Cisneros 1601: 285; Provincial Vázquez 1637; Vargas Ugarte 1960: 368-369; Secular of St. Francis, Pérez-Bo- the laminar s> (such as the s in though the Spanish text para- of the Virgin Mary, celebrating ing matrix allow us to see the Hopkins 1983: 186-190. canegra was embroiled in a long current Cuzco Quechua), rep- phrases the Quechua writing her as the source of agricultural links between local processes 4 Stevenson 1968: 280. jurisdictional dispute with the resented with a ç in spelling (c rather than translate it. The typ- Jesuits, who coveted his parish before i & e, and z at the end of ical practice for religious works as a Quechua language center syllables) and the apical s <nb: in Quechua at that time was to for missionaries, similar to the This should have a point below divide the Quechua text into Aymara language center that had the s>, written as s (ss between segments to put the Quechua been established in Juli. (They vowels). and Spanish texts in the same Facsimile of the Hanaq pachap kusikuynin hymn also had titles of several nearby The Ritual Form ref lects both page. However Pérez-Bocanegra farms). The Ritual Form was pub- ecclesiastical and theological put them in sequence so that lished during the period when policies concerning its compo- the translation into Spanish the Jesuits controlled the par- sition. For nearly a decade of would appear after the main ish. Pérez-Bocanegra's dispute Pérez-Bocanegra’s tenure as text in Quechua (sometimes with the Jesuits also came across priest of Andahuaylillas, the two or three pages later). I think in his translation style and in Jesuit challenged his control Perez-Bocanegra used both the his practical recommendations. of the parish with the bishop arrangement of the text in his The Third Council of Lima of Cusco; the dispute was even position as general examiner (1583), controlled by the Jesu- brought before the Council of of Quechua in the bishopric to its, recommended that priests the Indies in Spain. The Jesuits overshadow their translation train Andean native followers Retrato del bachiller Juan Pérez Bocanegra. Orante en el púlpito del templo de Andahuaylillas. claimed the parish as a doctrine and evangelism strategies. For who liked to hear confessions engaged in the training of example, only after careful con- to register such confessions avoid potential doctrinal distor- of the pastoral and theological priests in indigenous languages, sideration of the text, did the with their khipus and to serve as tions. In contrast, Pérez-Bocane- project of the Ritual Form, which like its doctrine in Juli, taking reader recognize that the word confessors to their community. gra tried to concretize Christian laid between two cracks, one be- over its control from 1628 to 'God' in the Quechua text is, at Pérez-Bocanegra explicitly dis- religious concepts with Andean tween pre-Hispanic rituals and 1636.3 One of the outcomes of times, replaced by the name of couraged such practice. While images, including a translation practices and those mandated this dispute is the impressive the Huanacauri hill in Quechua. the Third Council favored the of God with the name of the by the Church and the other temple -itself a testimony to co- Those who wrote in Quechua in use of neologisms such as I ñiy Huanacauri hill. In order to go one between the Franciscan and lonial art and architecture. The colonial times struggled in their (literally 'say I,' i.e., 'OK') in or- ahead with the translation, he Jesuit theologies regarding the site of the ancient baptistery has translations with the theological der to setoff for the absence of a arranged pages in such a way nature of the Virgin Mary.