Sacred landscape
Coca
Sonqenos
Participant observation
100
What are Apu?
Sacred high mountain peaks that are distant but very powerful.
100
In the beginning of the reading we were introduced to coca. In what setting did this occur?
At Rufina's funeral, where her husband Don Luis offered coca leaves to the attendees as the host.
100
What does it mean to be "gente civilazada"?
To live in town, involve oneself in commerce, sells but does not chew coca, speaks and usually writes Spanish even if Quechua is spoken in the home. Gente civilizada or educada (civilized or educated people) struggle to maintain their status as Mistikuna.
100
Why did Allen mention that, when asked if children chew coca, Don Luis answered that "they play at it, but they don't understand it"?
She knew that she too was only "playing" at chewing coca. What does that tell us about Allen's views on our abilities to truly understand another's culture?
200
Who/what are the tirakuna, and how do Runakuna communicate with them? (pg 26)
The (Real) Places are landmarks in a sacred landscape, who the Inka used to communicate directly with. Now ritual specialists like Erasmo interpret signs such as patterns read in coca leaves, dreams, ill health, bad events or other signs.
200
What is hallpay, and what is its origin myth?
It's the chewing of the coca leaves. To chew coca leaves is to affirm the attitudes and values--the habits of mind and body--that are characteristic of indigenous Andean culture They say when Santisima Maria, Our Mother, lost her child, she wandered aimlessly in grief and absentmindedly plucked coca leaves and chewed on them, discovering that it eased her pain. Andean people have chewed coca since. It relieves pain and draws people together in mutual support.
200
Describe the basic differences between a Runakuna and a Mistikuna.
Runakuna are the "real" Andeans, the people of Sonqo (also called Sonquenos), who live in ayllus (communities), speak Quechua, wear llama wool clothing, and chew coca. Mestizos (peoples of mixed blood) do not chew coca. They live in cities and towns such as Colquepata. Mistikuna and Runakuna define themselves in opposition to the other.
200
What is "memory work"? (pg 8)
By revisiting her memories of events and conversations with her informants, Allen is attempting to deepen her understand of what things mean to them (from an emic perspective).
300
How are the tirakuna "nurturers" like parents to the Runakuna? (pg 26)
They protect, watch, chastise bad behavior or discord, and reward good Runakuna behavior.
300
Coca is usually accompanied by what substance in all ritual activities?
Usually trago, which is a low-grade cane alcohol.
300
Who is Pacha Mama, and what is her relationship with the Sonqenos?
She is mother earth, who nurtures the Runakuna but does not have a local, personal relationship with them like the tirakuna.
300
Why was the author was surprised, even somewhat angry, that the men were startled at her tears at the funeral service for Don Rufina's wife?
Allen wasn't family, or even part of their ayllu.
400
Describe the importance of watching and non-verbal communication (pg 25).
People are known by their mannerisms, not their appearances, which are difficult to hide, and more useful over long distances. Similarly, landscapes are watched in this unpredictable, harsh climate.
400
Why is coca chewing practice hard to maintain today for the Runakuna?
Because drug control programs aimed at cocaine traffickers have made it difficult to obtain and transport coca leaves. Also because the new opportunities to enter urban markets as independent agents propel Runakuna into situations in which coca chewing, the signifier of Indian-ness, is unacceptable.
400
DOUBLE JEOPARDY! Describe the relationship between the living and the dead, including proper behavior in the cemetery. (pg 38-46)
- the Machukuna (Old Ones) - a shadowy parallel world (afterlife) - sickening air in graveyards - almakuna (bones = "soul" of dead) refers to Prehispanic custom of preserving bodies
400
Why was the author's relationship with the Colquepata Mestizos strained?
Because she avoided using the "code of interaction" between the Indians and the Mestizos. She did not like how the Mestizos would refer to Indians as "Hijito," equivalent to"Sonny" or "Boy," while the Indian, with head bowed and shoulders bent, would address the Mestizo with "Patron," "Senor," or "Wiraqocha" which means "Sir". Because of that, she tried to stay in the puna (tundra) instead of the town. She preferred the space and solitude and the company of the Indians.
500
How are the runakuna and tirakuna bound together, and what is the nature of their reciprocal relationship? (pg 27)
Both the places and the people need each other's frequent attention and offerings, or the Places will be sad and lonely, and the people unhealthy and unhappy.
500
How did Erasmo use coca to determine the cause of his mother's illness? (pg 39)
He "read" the leaves, which told him that she was dying from an unspecified illness, not from the malevolent and jealous Machukuna or a quaqua.
500
What is sami, and how does it flow through the Sonqenos' world? (pg 33-37)
It is the essence of life, and it flows to the earth when coca leaves burn, through water and sunlight (both are gifts of the tirakuna, pachamama, and the ancestors), and through the ritual control over joy/mastery of a skill/the human spirit.
500
Why did Allen avoid Erasmo for many months, and why were his skills valued by members of other ayllus more than his own? (pg 23-24)
He is socially marginalized in Sonqo because he preferred the warmer climate of his wife's ayllu, farms and practices rituals in dangerous locations.
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