| Published monograph of the Production, Storage, and Exchange (PSE) in a Terraced Environment on the Eastern Andean Escarpment |
Work, Reproduction, and Health in Two Andean Communities
Chapter 3 - Footnotes
1 This section has been condensed from archaeological and ethnohistorical research conducted by Goland (1988) and Recharte (1990).
2 Sp., a type of fictive kin, often a patron-client relationship, established through the sponsorship of Catholic religious rituals.
3 Sp., Indian; a racial term that more accurately refers to class. It is used in a generally derogotory manner to denote lower class people in Peru and elsewhere in Latin America.
4 The term comuneros, members of comunidades campesinas reconocidas, is used in this study to speak of members of the Ura Ayllu and Puna Ayllu communities.
5 The 1981 national census lists the District population at 5245, a somewhat conservative estimate according to commmunity rolls.
6 Based in part on Recharte (1990).
7 Sp., "Community Enterprise," a communally-owned farm in Ura Ayllu, located on former hacienda lands. Profits from the sale of its crops are used for community improvements. The PSE Project reconstructed several hacienda buildings in exchange for their use as living quarters during 1985-88.
8 These were the most common apus named by informants. Knowledge of apus is somewhat idiosyncratic and seems to be related to mountain peaks above and on the way to locations frequented for a person's subsistence work. Apus are often related to prehispanic occupation sites. For example, Ura Ayllu's Apu Lukani is located near and associated with the prehispanic site of Llaqtapata, and Puna Ayllu's Apu Yana Qaqa is located above the prehispanic site of Chukini near Ancoccala (see Goland 1988).
9 This word was translated to me as diablo (Sp., devil). According to Harrison (1989:48), however, a better translation for saqra, or its synonym, supay, is "supernaturally powerful." The reduction of Andean supernatural beings to their negative aspect is most likely a carryover from colonial times when Spanish priests were attempting to stamp out indigenous beliefs.
10 Called Tío Juaniquillo (Sp., Uncle Little John) or Tío Q'ewiy (Sp./Qu., Uncle Twisted Nose) by Madre de Dios gold miners.
11 The rikch'asqa was explained to me as a competition between humans and supernatural beings. Comuneros must remain awake all night to prove they are strong and worthy of the favors they are asking of the supernatural beings.
12 Usually ritual specialists are called in from a different ayllu, however, in order to avoid suspicion.
13 Although such an incident did not occur during my fieldwork, my research assistant was afraid to walk alone at night in part because a man she did not want to marry was pursuing her. If he caught her and raped her, she would be compelled to marry him according to local custom.
14 This occurred in one of the research families during 1987-88, although after months of arguments and beatings. In this case, the fact that the baby was a boy, and that the family did not already have a son, probably helped its acceptance.
15 Three wheeled bicycle carts used to transport people and goods in southern Peru.
16 Lower-class, urban Andean people. Cholos are considered to be of higher status than campesinos, however.
