Author: eaflucki

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?

As I explored the novel Deep Rivers by Jose Arguedas, I began thinking about Indigenous identity…who counts as indigenous and who does not? Is more weight placed in genetic inheritance or the lived experience of being brought up in community. While some may be direct descendants of an indigenous bloodline but grow up disconnected from cultural wisdom and practices, others are more distantly related to their indigenous lineage, yet have been raised in indigenous communities and been the recipient of traditional ways of living and knowing. Which is more authentic? And who gets to decide?

I was interested to learn about Arguedas’ Cinderella-like upbringing and intrigued to see the way he integrated some of his experiences into the protagonist, Ernesto. For example, both Ernesto and Arguedas are mestizo, an identity which made them targets of abuse in their childhood homes. The abuse they suffered by some at home resulted in extra support and comfort from the indigenous servants of the house who imparted knowledge such as the Quechua and connection to the land on the boys. Though they are technically only ‘half’ indigenous, they appear to be highly connected to the wisdom and history of their peoples’ collective soul. (A positive outcome of the trauma they endured?)

Arguedas’ relationship to his roots becomes clear as he describes Ernesto’s connection to land and history when he explores Cusco for the first time. As he comes into contact with the ancient Inca wall, it seems to come to life for him. “The wall was stationary, but all the lines were seething and its surface was as changeable as that of the flooding summer rivers which have crests near the center, where the current flows the swiftest and is the most terrifying”(7). When Ernesto describes the wall as a “boiling blood stone” it reminded me of the tour at the Museo Larco and learning about the close relationship that the Inca and pre-Incan communities had with their dead ancestors. It seemed like Ernesto could sense the life of those who had lived before him pulsing in the giant stones.

This brings me back to identity. Ernesto clearly has a connection to and identifies with his culture despite being a mestizo. At the old man’s house however, Ernesto encounters another mestizo as well as the pongo. As he observes these two men, Ernesto notices the sharp  contrast that they present. The pongo is dressed in ill-fitting rags, without shoes, and is filthy, while the mestizo wore riding pants and boots. It is clear that the mestizo does not feel he shares identity with the pongo due to the insolent gaze that he casts in his direction.

These three characters exemplify three unique experiences in connection to their indigenous lineage. Questions I wish to put out there are:

• Who gets to determine the presence of indigenous identity?
• Is it more harmful to have this identity assigned by others rather than adopting it for oneself?

My first read through of Vargas Llosa’s left me feeling defensive of Peruvians and dislike of the author. The excerpt starts out by explicitly stating the risk of harm that may result from stereotypes and generalizations applied to a cultural group. He then immediately launches into his introduction and description of the elusive term huachaferia, and highlights some of its characteristics such as “bad taste or tackiness, lack of authenticity, florid language, and an appetite for upward mobility” (156). According to Vargas Llosa, those who fail to understand the huachafo(a), cannot understand the psychology and culture of the majority of Peruvians. 

This upset me because it seemed that the author was stereotyping Peruvians as inauthentic posers. I clearly interpreted the huachafo(a) as a malicious person aiming to deceive others with the ultimate goal of personal gain in mind—not unlike a conman. I refused to believe that under the surface of the many kind and interesting Peruvians I’d encountered in the previous week, malintentions were lurking. Furthermore, Vargas Llosa’s assertion that “a peasant is never huachafo[a], unless he or she lived in the city for a protracted period” (157), demonstrates an air of pretentious privilege through the assumption that he has the authority to bestow/withhold this quality on his fellow Peruvians. 

After consulting my peers and observing the lecture, it seems that I may have been missing the nuanced meaning of this cultural aesthetic, as others interpretations were that the term could carry as much positive valence as negative. It was suggested to me that the distinction between poser and huachaferia, may be that a poser is doing a poor job of putting on airs while a huachaferia is nailing it! And if there is no malicious intention beneath the surface then is there potential for harm? As identity is both complex and fluid, and I would argue that trying on different identities is an integral part of identity formation. If huachafo(a) is regularly engaged in this practice, is their identity like that of a chameleon? Does a chameleon have an authentic nature? 

Perhaps huachaferia is more of a cultural identity than a stereotype. Some questions that I have for you lovely humans are:

• Who gets to decide what is authentic and what is posing?
•  Do stereotypes always have to carry negative weight? For example, Canadians are thought of as polite people who always say thank you and apologize. 
• Is the “friendly Canadian” a harmful stereotype or simply part of Canadian culture?

My first four days (90-ish kilometers) in Lima have been packed with sites and experiences that I’m still sorting out mentally. As I’m sure you all know by now, my preferred mode of transportation is on foot. My reasons for this are varied, primary being that I’m am a slave to my Apple Watch (lol) and it wants me to close my rings (haha), but more importantly, walking (running) through the city streets allow me to form my own cognitive map of both the land and my experiences in it. In this way I feel like my mind functions like a neatly organized grid, and I wonder if I was born this way or if it’s a consequence of my upbringing in a western colonial society. I’m sure it’s a bit of both. Regardless, this is the brain I have, so to learn about new things, I feel the need to build a foundation by physically engaging with as many aspects of the material as possible in an attempt to fill in the gaps.

At home in Vancouver, and across Canada more broadly, there seems to be a specific narrative about colonialism, indigeneity, and reconciliation. As I am not originally from Canada, and did not have any education on this issue growing up in the U.S., I certainly lack insight on this matter, so I often feel that I have to learn the “right” way to approach these topics, but because I’m missing that cognitive foundation, I feel that the thoughts are not my own and are merely performative. My hope for this course is that I can build that foundation through this fully immersive experience.

From the start I could sense the gaps filling in my mind when we went on our first informal tour with John to visit the reconstructed Huaca near our hotel. Learning about the different ways that this structure was used by different groups over time allowed my thoughts to organize themselves into the neat categories that I am so familiar with. For example, most conversations about indigeneity and indigenous people seem to lump it all together as if there is no diversity in beliefs and practices. This is disproved by the different uses of the Huaca over time as well as the different artistic talents (pottery/textiles/ornamental jewelry) practiced by ancient Peruvian groups.

Wouldn’t it be nice if we had a perfect record of historical events that would produce a universal understanding of what happened and what it all means…? For better or worse, this isn’t how humans operate due to the subjective nature of experience and memory. So I will continue to tirelessly seek to understand the world through my lived experience in different spaces and my attempt to decipher the inner workings of others’ psyches.

Hello fellow Lima readers! I decided to focus on this one section of the Lima reader this week as it stood out to me as a representation of my basic level of understanding of the historical colonial/indigenous relationship. Please feel free to add any comments you have and let me know where I’ve gone wrong.

As I read through this section of the Lima Reader I found myself thinking that the inspector’s perspective on Lima vs. Cuzco which encapsulates Eurocentric and ethnocentric ideology, echoing the attitudes of European colonizers towards indigenous communities worldwide. His dismissive tone towards the Inca’s attempt to describe Lima highlights a sense of superiority, implying that only Europeans possess the authority to articulate the city’s intricacies. It is ironic that the intelligence that the Inca possessed, because it is different from his own, MUST be lacking, despite the ability of their community to thrive in a landscape that has unique challenges that the Spanish were unable to overcome. 

Throughout the passage, the inspector compares Lima favorably to Cuzco, emphasizing European-influenced elements such as noble titles, military institutions, and European-style education. This comparison reflects a Eurocentric bias, where European norms and institutions are upheld as superior to indigenous ones. It disregards the richness of indigenous cultures and traditions, suggesting that indigenous societies must conform to European standards to be considered valuable or civilized. Being raised in a colonial-dominated society, I was brought up in viewing the world through a lens that valued science, order, and logic over ritual, symbolism, and tradition. While the former have their advantages (the efficiency of cities organized like a grid and evidenced based treatments), this does not mean that the latter are lacking in any way. Personally I think that there is still much that we don’t ‘know’ about the benefits of practices that are less scientifically studied—a problem that cannot be resolved if the only ways of knowing that we recognize are ones based in western ideology.

Sadly, the inspector’s perspective is not unique, but reflects broader colonial attitudes towards indigenous peoples. It reminds of historic beliefs in the United States and Canada, where European colonizers often viewed indigenous cultures as primitive or inferior, justifying their exploitation and assimilation. This mindset laid the foundation for harmful colonial practices that are still perpetuated today, such as forced assimilation in education, religion, and socialization practices.

Forced assimilation has sought to erase indigenous cultures and replace them with European ones, leading to the loss of indigenous languages, traditions, and ways of life. Indigenous communities have been pressured to abandon their connection to the land and their communal practices in favor of European norms and values.

Ultimately, the inspector’s views reflect the legacy of colonialism, where Eurocentric attitudes towards indigenous peoples served to justify their subjugation and marginalization. I believe recognizing and challenging these harmful perspectives is essential for decolonizing our understanding of history and promoting respect for indigenous cultures and rights. It requires acknowledging the richness and value of indigenous knowledge and traditions and working towards justice and reconciliation with indigenous communities.

As I sit at the airport with a few of my classmates waiting to board the plane that will officially kickoff my trip to Peru, I find myself filled with anticipation and excitement for the adventures and learning experiences that lie ahead. Joining me on this journey are 19 amazing students, all embarking on a unique exploration of  indigeneity in the Americas. With guidance from our instructor,  Dr. Beasley-Murray, and our TA, Daniel Orizaga, this interdisciplinary study promises to offer profound insights into the complex interplay between history, culture, and identity—a subject close to my heart as a Psychology student with aspirations to become a Psychiatrist.

Now a bit about me—I returned to school as a mature student with the ultimate goal of working with those who struggle with addictions and concurrent disorders. This endeavor was sparked by my time serving in the military, as I witnessed many, myself included, develop compulsive harmful behaviors while attempting to cope with stress and suppress trauma. Outside of my studies at UBC I am a peer support worker with the Student Recovery Community. In this role I talk with students that are struggling with behavioral or substance addictions and meet them where they’re at in order to support them in achieving their self-determined goals. I believe that self-determination is an essential component to goal-attainment and each person has  unique lived experience from which wisdom can be gleaned. 

My academic background in Psychology has provided me with a foundational understanding of human behavior and the intricacies of the mind. Yet, I believe that true learning extends beyond the confines of textbooks and lecture halls. Traveling to foreign countries offers a firsthand encounter with diverse cultures, perspectives, and ways of life, enriching my psychological worldview in ways that traditional education cannot replicate.

In Peru, I anticipate delving into the rich tapestry of indigenous cultures that have thrived in the Andean region for millennia. By immersing myself in local communities and engaging with indigenous practices, I hope to gain a deeper appreciation for the complexities of identity formation and cultural resilience. This experiential learning opportunity aligns seamlessly with my goal of becoming a Psychiatrist, as it underscores the importance of cultural competency and understanding in providing effective mental health care.

One aspect of this trip that particularly excites me is the opportunity to collaborate with my fellow classmates and learn from their personal insights. Coming from various academic backgrounds and cultural contexts, each member of our cohort brings a unique perspective to the table. I believe that working alongside peers with different viewpoints fosters creativity, critical thinking, and mutual respect—qualities essential for navigating the complexities of global issues such as indigeneity and cultural identity.

Studying and learning abroad is a privilege that I do not take for granted. It offers a chance to step outside of my comfort zone, confront preconceived notions, and embrace the unfamiliar with open arms. I am grateful for the support of UBC and the Go Global program  in facilitating this transformative experience, and I am eager to seize every opportunity for growth and discovery that awaits me in Peru!