Month: June 2024

It’s taken me a bit of time to get into it, but I’ve really been enjoying Garcilaso de la Vega’s Royal Commentaries of the Incas and General History of Peru. Specifically I am interested in learning about the complexities of Incan society and its dramatic transformation under Spanish colonization. As a Mestizo, Garcilaso is able to offer a unique perspective, bridging two vastly different worlds. What has really stood out to me are the similarities and distinctions in the practices and beliefs and the consequences that result from said differences.

One of the most striking parallels between the Spanish and Incan societies is their hierarchical power structures. Both civilizations placed divine power at the top of their social hierarchies. In the Incan Empire, the Sapa Inca was revered as a living god, directly descended from the sun god Inti. This divine status afforded the Sapa Inca absolute authority over his subjects, creating a society where power flowed from a single, sacred source.

In contrast, the Spanish monarchy was characterized by a more symbolic divine association. The Spanish King ruled by the grace of God and was seen as God’s representative on Earth, but unlike the Sapa Inca, he was not considered a deity himself. The Pope, as the spiritual leader of the Catholic Church, held significant influence but similarly did not claim divine status. This difference in divine embodiment underscores a fundamental divergence in how each society viewed their rulers and their connection to the divine.

Another profound difference lies in their respective cultural and economic values. The Incas’ reverence for nature was central to their worship and societal organization. They venerated the Sun (Inti) and the Earth (Pachamama), which guided their agricultural practices and fostered a culture of sustainability. The Incas’ worship practices were intrinsically linked to the land, promoting a harmonious relationship with their environment. This reverence for natural elements ensured that their agricultural and societal practices were sustainable and balanced with nature.

On the other hand, Spanish colonialism was driven by a quest for commodities such as gold and jewels. These treasures were symbols of wealth and power in Europe and were eagerly sought after during the colonization of the Americas. This quest likely contributed to the rise of a consumer capitalist society, where value was placed on material wealth and accumulation rather than sustainability. The Spanish focus on extracting resources from their colonies often led to exploitative practices that disregarded the well-being of indigenous populations and the environment.

A question that I have is, which practices are better? It seems that the Incas ensured everyone was cared for, promoting a balanced society that thrived in harmony with nature. However, the Spanish, driven by a desire for wealth, exploited the Incas’ trusting nature and communal focus. This exploitation allowed the Spanish to dominate and extract resources, highlighting the tragic vulnerability of a society that prioritized collective welfare over individual gain. Thus, while Incan practices fostered a sustainable and inclusive community, they were ultimately undermined by the more aggressive, materialistic approach of the Spanish.

I was very surprised by the first 50 pages of Guaman Poma’s First New Chronicle and Good Government. As a person of Andean descent who was taught the language (and possibly the traditional beliefs) of his people, I was shocked to read about his support of the Catholic faith, and colonial practices more broadly. Why would a person that was raised within his own community adopt the beliefs of another? Further, how can Guaman Poma, who was displaced from his own land after multiple attempts to reclaim it, whole-heartedly pledge allegiance as a loyal subject of the offending nation? The following passage describes a small part of Guaman’s experience with his colonizers: “After several turns in his case (brief losses, briefer wins) between 1594 and 1600, Guaman Poma himself was finally given the humiliating punishment of a public whipping followed by confiscation of all his property and a banishment from the vicinity of Huamanga” (p.xii). His possessions, power, and privilege were stripped away, and his reaction was to dedicate decades of his life to research and study in order to author a book containing nearly 1200 pages and 600 images to recount the ‘true history’ of the pre-colonial Andean communities. I can’t tell if these writings reflect Guaman’s genuine beliefs, or if the motivation of this massive undertaking is strategic in nature.  

This line of questioning was sparked by today’s earlier class discussion regarding progress and technological advancement and the notion that they are not linear in nature but rather different based on the particular needs of the group. When we were having this discussion I recalled an introductory biology class and the topic of evolution. There is often a misconception that the species that exist today are ‘more advanced’ than those from which we have evolved. In fact, evolutionary adaptation is based on what unique skills and features are adaptive in the current environmental climate, which means that we are not ‘more’ evolved but uniquely evolved. Distinct from biological evolution – which can take many thousands/millions of years – are social and/or cultural evolution. These concepts highlight the need for individuals and communities to adapt to changes in their current environmental or social climate in order to increase their chances of survival. So I can’t help but wonder about the motivations behind Guaman Poma’s activities. Did he truly endorse the Catholic faith and colonial practices? Or were his behaviors more calculated with the hope of achieving a self-serving goal? And, perhaps more interesting, was he conscious of the motivations that drove his behavior?     

Today I participated in the Hatun Phaway, Qusqo 10K race. Hatun Phaway in Quechua for “great flight”, and it is the first year that this event has taken place. It is organized and hosted by la policia de turismo (tourism police). Apparently if you are a tourist and the unfortunate victim of a crime, such as theft, they should be the first point of contact. I’m unsure and was unable to find out what the purpose of this event was exactly. It did not seem to be geared directly at tourists as the cost was free with the exception of a non-perishable donation. Keeping the cost low/free ensures that it is accessible to many (not just tourists). The vast majority of the participants appeared to be local residents of Cusco and nearby regions. While challenging to race under the powerful sun at an elevation of 3,400 meters, this event was a unique experience that I will never forget.

As a person who identifies as a “recreational athlete” I’ve participated in my fair share of road runs, mountain treks, and obstacle courses. While similarities always exist from one event to the next, the Hatun Phaway, and the energy that fueled it, was unique in several ways. As every race that I’ve previously participated in has been in the United States or Canada, contrasts were inevitable. The primary feature that stood out to me were the participants. Most notable among them was the distinct class difference. In ancient civilizations, running was a necessary skill for hunting down prey. Today, running is primarily engaged in as a form of exercise to improve physical or mental health. There is also a niche group where participation in races in exotic places can be a way in which one signifies status. Time and time again I’ve been asked by ‘hard core’ racers if I have (or plan to) to run marathons in places like Boston, London, New York, or Berlin. While the nature of these questions is intended to be harmless, I find they only come from highly privileged individuals that may not recognize that obstacles that exist for others to accomplish these feats (ie. time, money, health, nationality, etc.). 

Another feature that stood out to me was the attire that racers dawned for the occasion. For example, at a Vancouver race, almost every participant is sporting name brand athletic attire such as Hokas, Under Armor, Nike, and Lululemon, to name a few. Previous and possible future sites of injury are protected by body glide, special gels, and athletic tape, and each race wears just the right amount of clothing for the weather because they have the luxury of a bag check, where they can leave extra items that will be waiting for them at the finish line. Today I saw few, if any brand names, and at least half of the shoes did not look like proper running shoes, but were a mixture of all other assortments that do not offer the same cushion and support. People ran with too many layers for the heat. They wore backpacks and ran with children and dogs, and radios. Despite the lack of modern sporting attire, I was amazed by the strength and energy of the Cusco runners. I was passed countless times by people who I’d have expected to out run. There was a 56 year old man who I spoke with before and after the race. He was a couple of inches shorter than me and he appeared to be average regarding physical fitness. He beat my time by 6 minutes!! 

To me these differences exemplify a difference in the underlying motivation to run. While some run for health, fun, and status, others run for pride, tradition, and community. I truly admire the strength and strong sense of community of the people of Cusco. 

I’d love to hear the opinions of others: Why do they run?