| Published monograph of the Production, Storage, and Exchange (PSE) in a Terraced Environment on the Eastern Andean Escarpment |
Cultivating Diversity: Field Scattering as Agricultural Risk Management in Cuyo Cuyo, Department of Puno, Peru
Footnotes to Chapter 8
1 Here I refer to factors that are under the management of households (such as their labor, fertilizer inputs, seed density, fumigation, etc.) as well as invariant qualities of the field itself (elevation, year in the rotation cycle, location, etc).
2 These fields were excluded because yields were far in excess of the best yields reported for experimental studies.
3 Unless otherwise noted, all measurements of significance are set to p < .05.
4 When variance of the two samples could not be assumed to be equal, the statistic used is the unpooled (or separate) variances t-test, using the Satterthwaite correction for degrees of freedom (Brownlee 1960:Section 9.7).
5 Only nine families are counted for Puna Ayllu since yield data are missing for one family in the second year of the study.
6 The importance of air and wind as a vector for transporting disease is a theme in the ethnomedicine of Cuyo Cuyo. Winds, especially those blowing up the valley from jungle areas below, are said to be dangerous to human health. The wind also carries propitiating gifts to the apus, as seen in the k'intu ritual (Allen 1988).
7 Berry (1981) notes similar circumstances in the production of corn and beans in the Mantaro Valley. He argues the reverse: that as a result of advanced planting dates, the relationship between crops and rains fosters fungus infestations.
8 The precise meaning(s) of q'echa eludes me. Soils (hallp'a) were often described as q'echa in both of the study communities, and in context it was clear that these soils were considered the highest quality. However, I also heard q'echa used in the context of manda. Informants in Puna Ayllu seemed to refer to the estancia manda of that community also as q'echa manda. In Ñacoreque, one of the six manda sectors is q'echa manda. It differs from the others in that oca is planted subsequent to potato. In Ñacoreque it is clear that the concept of q'echa manda is similar to that of a canchon (an enclosure where animals are kept).
9 Larme's (pers. comm.) findings with respect to health in the study communities may parallel this. She finds that higher incidences of illness when Cuyo Cuyeños travel outside of the valley are explained by journeying beyond the protective influences of local apus.
10 These passages were transcribed from the original Quechua by a bilingual (Quechua-Spanish) assistant. The translation from Spanish is mine.
