Peru's indigenous people

Peru has a substantial indigenous population, only smaller as a percentage of the total than Bolivia and Guatemala of the Latin American republics. The literacy rate of the indigenous population is the lowest of any comparable group in South America and their diet is 50% below acceptable levels. Long after the end of Spanish rule, discrimination, dispossession and exploitation are still a fact of life for many native Peruvians.


Predominantly an agricultural society, growing potatoes and corn as their basic diet, they are largely outside the money economy. Today, there remain two enduring legacies of Inca rule; their magnificent architecture and their language, Quechua, which, although predating the Incas themselves, has become synonymous with the descendants of their subjects. Quechua is one of the key channels of continuity with the captivating pre-European past and indigenous identity of the Andes. Sadly, that continuity still takes the form of a distinctly underprivileged status in relation to the dominant Spanish and it is only the remoteness of many Quechua speakers which has preserved the language in rural areas. This isolation has also helped preserve many of their ancient traditions and beliefs.

Most speakers today are bilingual in Spanish and Quechua is still losing ground fast. It remains primarily a spoken, in-group language, strongly bound up with the distinct indigenous identity, but unlike the Aymara, the seven million or so Quechua-speakers have generally been much less successful in asserting themselves. There is no real sense of unity between the disparate groups of speakers scattered through Ecuador, Peru and Bolivia. Some recent developments in these three countries have at last been more positive. The language is now increasingly written and is being fitfully introduced in primary education, though the impact of Spanish, and polemics about standardisation, continue to have a very disruptive effect. At least some Quechua-speaking communities are gradually recovering a long-deserved semblance of pride in their native tongue and culture, such as the successful Otavalo traders in Ecuador, or the Jalq'a and Tarabuco peoples around Sucre in Bolivia thanks to their beautiful weaving traditions.


High up in the Andes, in the southern part of Peru, lies a wide, barren and hostile plateau, the
. Prior to Inca rule Tiahuanaco on Lake Titicaca was a highly organized centre for one the greatest cultures South America has ever witnessed: the Aymara people. Today, the shores of this lake and the plains that surround it remain the homeland of the Aymara. The majority live in Bolivia, the rest are scattered on the southwestern side of Peru and northern Chile. The climate is so harsh on the
that, though they are extremely hard-working, their lives are very poor. They speak their own unwritten language, Aymara. More so than the scattered group of different peoples that speak Quechua, the Altiplano Aymara people form a compact group with a clear sense of their own distinct identity and in many respects have been able to preserve more of their indigenous traditions and belief system.

The Aymaras are a deeply religious people whose culture is permeated with the idea of the sacred. They believe that God, the Supreme Being, gives them security in their daily lives and this God of Life manifests him/herself through the deities, such as those of the mountains, the water, wind, sun, moon and
(sacred places). As a sign of gratitude, the Aymara give wax'ta (offerings), wilancha (llama sacrifices) and ch'alla (sprinkling alcohol on the ground) to the achachilas (the protecting spirits of the family and community), the Pachamama (Mother Earth), Kuntur Mamani and Uywiri (protecting spirits of the home).

The offerings to the sacred mountains take place for the most part in August and are community celebrations. Many different rituals are celebrated: there are those within the family; in the mountains; for the planting and the harvest; rites to ask for rain or to ask for protection against hailstorms and frosts; and ceremonies for Mother Earth.

All such rituals are led by Aymara Yatiris, who are male or female priests. The Yatiri is a wise person - someone who knows - and the community's spiritual and moral guide. Through a method of divination that involves the reading of coca leaves, they guide individuals in their personal decision-making.

Amazonian peoples

Before the arrival of the Europeans, an estimated six million people inhabited the Amazon Basin, comprising more than 2000 tribes or ethnic-linguistic groups who managed to adapt to their surroundings through the domestication of a great variety of animals and plants, and to benefit from the numerous nutritional, curative, narcotic and hallucinogenic properties of thousands of wild plants.

It's not easy to determine the precise origin of these aboriginal people. What is known, however, is that since the beginning of colonial times this population slowly but constantly decreased, mainly because of the effect of western diseases such as influenza and measles. This demographic decline reached dramatic levels during the rubber boom of the late 19th and early 20th centuries, due to forced labour and slavery.

Today, at the basin level, the population is calculated at no more than two million inhabitants making up 400 ethnic groups, of which approximately 200,000-250,000 live in the Peruvian jungle. Within the basin it is possible to distinguish at least three large conglomerates of aboriginal societies: the inhabitants of the varzea, or seasonally flooded lands alongside the large rivers (such as the Omagua, Cocama and Shipibo people); the people in the interfluvial zones or firm lands (such as the Amahuaca, Cashibo and Yaminahua) and those living in the Andean foothills (such as the Amuesha, Asháninka and Machiguenga).

These communities face threats to their traditional lifestyles, notably from timber companies, gold miners and multinational oil and gas companies. There appears to be little effective control of deforestation and the intrusion of colonists who have taken over native lands to establish small farms. And though oil companies have reached compensation agreements with local communities, previous oil exploration has contaminated many jungle rivers, as well as exposing natives to risk from diseases against which they have no immunity.

This is edited copy from Footprint Handbooks. For comprehensive details (incl address, tel no, directions, opening times and prices) please refer to book or individual chapter PDF
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