User:Dacey.stratton/Quechuadraft

Background Information

Social Structure and Organization

Similar to many Spanish cultures, the surname consists of two parts. Married couples do not exchange names; their children recieve a combination of their names. One receives the first of two part surname of each parent, with the mother's name first and the father's name last. Thus, the father's surname continues indefinitely while the mother's does not. One may marry someone removed by four generations. In some populations of Quechua, it is not appropriate to marry one who shares either of the last names. To do so would be considered incest, which is "a most shameful act." (Bolin, 117) There are gender roles, but they are not strict. For example, women typically rear children and cook meals, but a man preparing dinner would not be out of place. Men and women both weave, but women typically weave more intricate patterns. Men and women both take great pride in their work, so if their is work to be done, anyone available will help regardless of their sex.(Bolin 121) Although there are semi-defined sex roles, there is no gender inequality. The youngest child remains in the parents' home to take care of them in old age. After they die, the youngest child inherits the home and their share of the land and livestock for their work. The other siblings generally receive the same amount of land and livestock as the youngest child.

The community unit is the ayllu.

Religion

From their interactions with the Inca and the Spaniards, the Quechua developed religious practices that include aspects of the Spaniards’ Christianity interwoven with Incan duality (Smith, 2008). Their beliefs are structured around appeasing their many gods in order to ensure good fortune. The central god is Pachamama, Mother Earth, and offerings of drinks are made to her daily (Nature Worship, 2011). Included in their beliefs is the idea that all things are animate and omnipotent. Some, like moving water, rainbows, and cold air, are controlled by the devil and can cause serious harm to anyone who comes in contact with them (Smith, 2008, p. 34-36). Women are particularly susceptible to these evils while in labor, and therefore specific precautions must be taken (Smith). For example, the woman must be shielded from the cold air by being fully clothed and by being in a warm room, preferably heated by fire (Smith). Of utmost importance is that the woman be touching Pachamama, with her bare feet on the ground, when the child is born and that the placenta be buried, within Pachamama’s warm stomach (Smith). These will each ensure that Pachamama will treat the child favorably (Smith).

Health Statistics (especially related to women’s health)

Peru has the second highest maternal mortality rate in South America. The major causes of maternal death are hemorrhage, infection, eclampsia, and infection. Of the thousands of health centers in Peru, only 25 combine the use of traditional and western medicine. (Of highest risk) due to their forced geographic isolation, fifty-nine percent of the indigenous communities do not have access to a health care facility (Amnesty International, 2009). Of the communities that do have a facility, forty-five percent have only a first-aid post, forty-two percent had a health post (one of the most basic health facilities), and only ten percent had an actual health center (Amnesty International). In addition, language and cultural barriers leave them apprehensive about the care they will receive, and so they simply do not go to the health centers when they are available (Bristol, 2009). As a result, the maternal mortality rate of indigenous women is significantly higher than their Spanish counterpart (Physicians for Human Rights).

Pregnancy Behaviors and Beliefs

Local View (conceptualization) of Pregnancy, Birth and Infertility

"Phallcha flowers are female and are symbols for fertility" Page 61, Rituals of respect. For impotence or inability to beget children, inscense of Chutarpu or Sutarpu are used. "los sahumerios con chutarpu o sutarpu, hacen impotente no engendran hijos" (21, Cavero) Se usa como planta medicinal cuando la mujer no puede tener hijos o dar la luz. Se toma una copa y despues tambien se lavan sus partes intimas con este planta. Se toma mezclado con malva y luego se lava la vagina. Se usa cuando uno es afasi y cuando en el anzuelo o trampa no quiere caer nada. Se le hace hervir a la alba; hace negra y se recibe en las manos el humo que proviene de la olla que se tapa con un mantel. Es muy bueno. (Rengifo, La Vision Quechua Lamas de las plantas medicinales) Mancharisqa: Enfermedad que se contrae en los parajes solitarios o en los camposantos, se expresa en reacciones como temblores, encogimiento de los miembros superiores o inferiores, ataques convulsivos, sentimientos de amor y odio incontrolables, estados depresivos. El Mancharisqa se produce principalmente en los ninos y las mujeres embarazadas que han sufrido un gran susto o han visto algo indebido. En esos casos se cura con intervencion del layqa. (390)

RAINBOW: CHIRAPA This disease is linked to Puki, but in this case is the rainbow that seizes or "alkanza" the individual. Even more serious when a woman is taken by the rainbow, because she will become pregnant and the baby will be born with some physical defect and take only the surname of the mother. (Sumar)

Extrinsic Factors

Air, water, food, and drink.

Air: sullu wayra: Causante de las dermitis de toda clase. Este viento vive fundamentalmente en las quchas o en los resquicios de los cerros. Viento de los fetos, de los no nacidos, que vaga por los subterraneos y protege los tesoros de la tierra de las ambiciones de sus buscadores. Es posible evitar los efectos de sullu wayra mediante los pagos y los despachos. (388)

Labor

Beliefs of Cause of Labor, Onset, and Length of Labor

Clay is used to combat hemorrhage (page 18 Cavero), or eat fresh dove heart (19)

A drink made with shavings of giant armadillo claws is used to help the baby slide out easily (Uzendoski, 29)

Birth

Extrinsic factors

Behavior for complications, abnormalities

"el caldo de camarones para aumentar la secrecion lactea, asi el caldo de un ave, llamada pito" Shrimp or chicken broth is given to increase milk production. (page 19 Cavero) To induce milk production, Quinua (Chenopodium quinua) is used. (20 Cavero)

Llama placenta is used to help or induce labor (19 Cavero), "empleaban el cocimiento del moqomoqo y la altamisa" or they use the cooking of moqomoqo and feverfew. (20 Cavero). Moqomoqo is either a plant with sap to stop bleeding or a general term for a lizard.

Postpartum

Extrinsic Factors

Sleep and wakefulness, rest, activity, and movement.

The mother must remain in her home for eight days following the birth of a child (Bolin, 156)

"Caught" by Air. Description: Introduction of air through the vagina when getting out of bed early, or that is, before the 7 days after giving birth. Denominations: - Aire pasmo o soplado (Huamanga). - Air amazement or blower (Huamanga). - Aire de parturientas (Cajamarca). - Air parturients (Cajamarca). Symptoms: Whole body itching, listlessness and lack of appetite, swelling with severe pain (Cabieses, bookmarked)

Newborn

Rites of passage

There are no immediate right of passage for newborn. Sometime between their first and fourth birthday, the first haircutting ceremony (Rutuy, which literally translates to "to cut the hair") occurs. At this time, the baby becomes a child and one or two people who are special to the family accept the honor of being the child's godparents. The male godparent is the padrino and the female is the madrina. Rutuy is a celebration of life. Friends and family come with gifts of clothing, livestock, or most frequently, money to aid in the child's upbringing. The child's parents provide food and drink for all who participate. At the beginning of the ceremony, an unkuna cloth is placed on a table under a plate. An unkuna cloth is a special cloth for rituals that generally holds coca leaves. For Rutuy, the unkuna holds the scissors until the haircut begins. The godparents begin the ceremony by each cutting a section of the child's hair and placing it on the plate. On top of the hair, each godparent places a gift of money. Then the hug the parents and allow the next person to cut hair while they drink. Each person has a turn cutting the child's hair, placing it on the plate, and donating money. When everyone has had a turn, the godparents finish the haircut and count the money. The money is presented to the parents for the child's future needs. The hair is placed inside the unkuna cloth while the celebration continues. Once it is dark, the unkuna is burned as an offering to the mountain god, but the celebration may continue until dawn. (Woven stories, 2003)

Caregiver

While the mother is the primary care giver, the father is also very involved in the children's upbringing. The godparents become involved in the raising of the child after the Rutuy. (Woven Stories)

Other women of the tribe are also involved in the rearing of children ((Uzendoski, 27)

Extrinsic Factors

Air and water.

(bathing, vernix, navel/umbilical cord, fontanelles)

Food and drink.

(feeding, introduction of foods) Newborns are fed breastmilk, as they feel it is the ideal nourishment for the baby. (Uzendoski, 27)

Sleep and wakefulness

Where baby sleeps.

The baby sleeps in the same bed as its mother, which facilitates breastfeeding more easily. (Uzendoski, 27)

During the day, the mother caries the baby in a cloth strapped to her back, called an aparinga. (Uzendoski, 28) If the mother is performing physical labor, she will place two stakes in the ground and attach the aparinga to make a hammock for the child. If this is done in the forest, mothers are very careful to remove and hide the stakes afterward. If she does not, the forest spirit (supai) will sense a child's prescience and hurt them during the night. (Uzendoski, 28)

Random

son aires que se desprenden de lugares donde se encuentran enterrados los fetos de origen abortivo, no cubiertos por suficiente cantidad de tierra, siendo esto por lo general fuera del panteon. Se cree que en circumstancias en que un sujeto respira dicho aire, se producen en su organismo transtornos cutaneous, o sea de la piel; apareciendo erupciones, pupulas o proliferaciones de forma conica, que se manifiesta de preferencia en la cara y miembros, siendo ellas generalmente sin prurito (escosor), y poco numerosas; dichas papulas encierran un liquido transparente. esta enfermedad que conoce el vulgo, se relaciona cientificamente con los transtornos de la piel, de origen multiple, asi: nerviosos, que ocurre cuando los poros forman prominencias a veces pasajeras como cuando la piel recibe un choque de aire frio que origina un ligero escalofrio en el cuerpo, asi alguna emocion o impresion de caracter sensacional que ocasiona extraña reaccion como el temor, recibiendo la piel la apariencia de estar cubierta de granulos o corpusculos, tomando el aspecto de carne de gallina; llamada asi corrientemente por la semejanza de sus caracteres externos.

"Caught" by the air of the fetuses. Este tipo de vientos caminan por las orillas de los ríos en forma de brisa. This type of wind walk the riverbanks in the form of a breeze. Descripción: Description: Bathing in the evenings or at any time washing clothing in water sources with which abortions are buried single mothers or fetuses. The same effect can be caused by the placenta (Wawlla or Paris). Denominations: - Mal aire o Sullu huaira (Andahuaylas). - Mal aire o Puquio Huayra (Andahuaylas). - Sullu wayra o viento del feto enterrado (Cangallo). - Sullu Wayra (Cusco). - Sullu wayra o viento del feto (Huamanga). - Sullu huayra (Huancayo). Symptoms: Appearance of small bumps or itchy medallions on the body or the parts that came into contact with water, or purulent eruptions if the condition is more serious (Cabieses, bookmarked)