User:Dacey.stratton/Quechuadraft

Background Information

History

The Quechua culture began in central Peru prior to 400AD. The language spread throughout the Andes Mountain’s as the lingua franca (Encarta Encyclopedia, Quechua). At that time, there were many flourishing civilizations in the Peru area (Encarta Encyclopedia, Quechua). Around 1200AD, a man named Manco Capac led ten ayllus from Lake Titicaca to Cuzco and established the Inca tribe. There, he married his sister to become the first emperor and the head of the royal blood line (Encarta Encyclopedia, Inca Empire). In 1438 AD, the Inca civilization was attacked by a neighboring society called the Chanca. After successfully defending themselves, Pachacuti Inca Yupanqui (the 8th emperor) restructured the social and political systems of the empire. Shortly after, the Inca resolved begin their own expansion. Over the following ninety years, they conquered nearly all populations between southern Columbia and Northern Chile, including those of their Quechua forefathers. Because the Inca demanded only labor from their subjugated residents, (not tribute or religious conversion), the Quechua were able to maintain their beliefs and customs while under the Incan rule (Encarta Encyclopedia, Native Americans of Middle and South America). In 1525, the Inca were attacked by a civilization from Paraguay that was led by one white man, Aleixo Garcia. They succeeded in defending themselves, but the emperor and his heir died shortly afterward, presumably from a European disease. This left the emperor’s other two sons fighting for the throne, and the Incan empire descended into a civil war until one of the brothers was executed seven years later. Shortly thereafter, Francisco Pizarro and his soldiers reached the coast of Peru. They killed the current emperor and replaced him with another, under Spanish rule. (Encarta Encyclopedia, Inca Empire). The newly appointed emperor staged a revolt against the Spanish in 1536, but he was unsuccessful. The emperor and his followers were forced to retreat to the mountainous regions northwest of Cusco. With the protection that the mountains offered, the Inca were able to survive for 36 more years in the mountains of the Vilcabamba region. In 1572, the Spanish succeeded in executing Tupac Amaru, the last Incan emperor. (Encarta Encyclopedia, Inca Empire). Most of the survivors of the Inca Empire were used for forced labor, where many died from European diseases. Others were able to escape into the mountains and build homes for themselves. This isolation allowed the Quechua to keep some of their traditions alive, although they have changed slightly over generations. CONTINUE

Social Structure and Organization

Similar to many Spanish cultures, the Quechua surname consists of two parts. Married couples do not exchange names; their children receive 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 there 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.

Political and Economic System

In Peru, indigenous people are one-and-a-half times more likely to be poor and almost three times more likely to be extremely poor than nonindigenous people. "The rural/urban gap is greatest in China, followed by Vietnam, Kazakhstan and Peru; 6 of the 12 countries with the highest rural/urban stunting disparities are in Latin America and the Caribbean. (http://www.unicef.org/pon99/pon99all.pdf)

Over 50 percent of Peru’s 2009 population falls under the national poverty line. (http://www.unicef.org/socialpolicy/files/Postscript_Formatted_-_IMR_paper_FINAL_11.17.09.pdf)

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 animate world is structured around appeasing their many gods in order to ensure good fortune and protection from evil spirits. The central god is Pachamama, Mother Earth, and offerings of drinks are made to her daily (Nature Worship, 2011). Apus, the mountain gods, are also frequent recipients of offerings.

Creation

The Quechua do not have a specific creation story, but various versions exist in literature. Many versions, such as the one that follows, clearly exhibit the disdain for the Spanish rule: First, there was just God (or Raol, in some versions) and other spirits of lesser power. God created the moon and earth, and then the plants, animals, and Nawpa Machu (“ancient old ones,” in Quechua). The Nawpa Machu were humanoid, but they were more learned and powerful than humans are. During their stay on Earth, the Machu sinned and became God’s enemy. God sent his son Jesus to live on Earth. Jesus did not like the ancient old ones because they had angered his father. Jesus tried to fight the Nawpa Machu, but he was killed. When God asked the Nawpa to explain what had happened, they would not speak to him. God punished them with a rain of fire. They ran to the mountain caves and rivers for protection, but the fire destroyed all but their spirits, some of which were released into the wind. To prevent the revival of the Nawpa Machu, He created the sun. He made it light the Earth for his new creation, a human named Arran. Arran lived in a wonderful, fertile garden, but after seeing birds mating, he felt lonely and asked God for a mate. While Arran slept, God made Iwa from Arran’s dreams. Seeing the gifts that God gave Arran (and subsequent humans) made the Nawpa spirits jealous, so they kill them by making them sick when they have the opportunity. (North, p 257)

Health and Illness Theories

As discussed in the Religion section, the Quechua live in an animate world full of good and evil spirits. Illness is caused by an imbalance in that world. If, for example, a person did not pay proper respects to the Apu, then the Apu will not protect them from the Nawpa Machu. The Nawpa can attack a person in various ways, each resulting in a different illness. This supernatural origin of illness is sometimes called “Pahu.” The Quechua may also become sick if there is disharmony among the people. For example, in “Wiruti,” an illness is caused by the negative thoughts of others. “Unkuy” is the most natural of illness causes: excess of natural elements, such as wind or water, manifest themselves through illness. It is important to note that one disease can be the result of any combination of Unkuy, Pahu, and Wiruti. (Roumy, 2007)

Health Statistics

In 1996, children in the poorest 20% of the population was 4.96 times more likely die before their fifth birthday than children in the wealthiest 20%. By 2000, this rate had actually increased to 5.26 times. Both years, Peru had the greatest mortality ratio discrepancy between upper and lower quintiles in the world. (http://www.unicef.org/health/files/MDG_and_Health_Inequalities_UN_2009.pdf)

People from indigenous groups are more likely to be poor, and in Peru they are less likely to complete their secondary education (23 percent of poor indigenous children compared with 36 percent of the poor non-indigenous children). This translates to lower incomes and malnutrition. http://www.unicef.org/socialpolicy/files/The_intergenerational_transmission_of_poverty.pdf Malnourished women are less capable of enduring long labors, and have an increased risk for retained placenta. Maternal death is a frequent result. (Bolin, 2006, page 165)

Child and Maternal Health

Peru has the second highest maternal mortality rate in South America. Of the thousands of health centers in Peru, only 25 combine the use of traditional and western medicine. (Of highest risk)

Stunting, or reduced growth rate, often begins during pregnancy as a consequence of malnutrition. The low birth weight infants that result are significantly more likely to die within thirty days of birth than are normal birth weight infants. Infants that are stunted tend to be stunted as adults, which causes substantial risks for the women during childbirth. Stunted women are much more likely to die during childbirth as a result of obstructed labor. Those that survive tend to have low birth weight infants, thus increasing the effects of stunting over generations. (http://www.unicef.org/pon99/pon99all.pdf)

The top five causes of maternal death in Peru are hemorrhage, pre-eclampsia, infection, complications following abortion, and obstructed labor. The majority of pregnancy related deaths do not occur during the birth: 46% occur in the six weeks following birth, 27% occur during pregnancy, and 26% occur during labor. (Amnesty International, 2009) 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 first-aid, 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 2009). As a result, the maternal mortality rate of indigenous women is significantly higher than their Spanish counterpart (Physicians for Human Rights).

Statistics for all of Peru can be deceptive, since the rural areas where the Quechua live (and even their cities) have significantly worse outcomes than Spanish populated areas.

	Lima	Cusco	Huancavelica	Rural	Urban
Perinatal Mortality	13.8 (5.6, 8.2)	45.1 (13.1,32.0)	22.9 (8.6, 14.3)	29.3(11.1, 18.2)	16.4 (6.9, 9.5)
% teens pregnant with first child	2.3	1.6	4.9	3.9	1.0
% births with skilled attendant	91	39	19	42.9	89.1
C-section rate	16	4	2	5.7	23.3

Perinatal mortality: Rates per 1000 women. Given as Total (stillbirth rate, early neonatal death rate). Source: http://www.who.int/making_pregnancy_safer/events/2008/mdg5/countries/final_cp_peru_19_09_08.pdf

Pregnancy Behaviors and Beliefs

Prenatal Care

Quechua women typically have “prenatal care,” but it less frequently provided by a doctor than in the urban areas.

	Lima	Cusco	Huancavelica	Rural	Urban
% Women receiving no prenatal care	0.8	1.6	2.7	1.6	5.1
% Women with prenatal care who learned symptoms of pregnancy complications	91.8	82.8	88.8	86.4	90.7
% Women who gave urine sample as part of prenatal care	96.9	76.6	65.2	69.9	94.2
% Women who gave birth at home* in the past five years	3.4	18.9	32.6	41	5.4
% Women who had no postnatal care	1.5	7.5	7.1	17.7	2.9

• or not in a health establishment

Source: http://www.measuredhs.com/pubs/pdf/FR242/FR242.pdf

Local View (conceptualization) of Pregnancy and Infertility

Pregnancy Causes

The Quechua believe that there are multiple causes of pregnancy. The Napo Runa believe that rather than a sperm fertilizing an egg, the man leaves a small portion of his “energy” inside the woman’s womb. There, the woman nourishes the child until it is born. (Uzendoski, page 36) The Chilihuani have a similar belief, though the woman also has “energy.” If the woman’s energy is stronger, the child will be a girl; if the man’s energy is stronger, it will be a boy. (Bolin COR, page 24)

It is also possible to become pregnant by more ominous means: If a woman is alone in the presence of a rainbow and strong, warm wind, she will become pregnant. The resulting child will be born with a physical defect, and it will only take its mother’s surname (Sumar, page 3). Alternatively, a Nawpa Machu may impregnate a woman while she dreams. As the child grows, it draws blood away from the woman’s husband until he wastes away. The husband will die when the child is born. Similarly, if a woman is in a spring or a stream that flows from one, a Nawpa Machu may enter her vagina in the form of a snake, resulting in her becoming pregnant. (Allen, page 185)

Treatment for Infertility

Infertility has many treatments: Phallcha flowers, as a symbol of fertility, can be made into tea and drank (Bolin, ROR Page 61) Incense of Chutarpu or Sutarpu can be burned (Cavero, page 21) Albahaca Negra (Ocimum micrantum) is mixed with mallow and sued to wash the vagina (Rengifo, page 3)

Pregnancy Prevention

To prevent pregnancy, many traditional methods are still used. Modern methods are frequently not accessable or affordable, but younger generations may use them if available. Older women have a distrust for birth control suggested by the government due to the forced sterilization campaign from 1996 to 2000 that affected up to 300,000 indigenous women. Instead, the following methods may be used: Drink Descurainia titicacensis tea three times a day during menstruation. Drink parsley juice for breakfast for the first two days of menstruation. Eat guinea pig soup three times one day after giving birth (this lasts for several years) Drink Tropaeolum tuberosum tea frequently Abstinence (not well adhered to) (Bolin COR 16-17)

Preparation for Birth

In some areas, a mode of transportation such as a horse or canoe is acquired prior to labor, in case there are any complications that require transport to the nearest city. (Uzendoski, 29)

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)

Sleep and wakefulness, rest, activity, and movement.

In general, women do not change their daily activities due to pregnancy. A common Quechua belief is that the thoughts of a woman are transferred to her fetus. Therefore, she should not think of anything unsettling. A woman should also avoid spinning or weaving while pregnant to prevent the fetus from becoming entangled in the umbilical cord. To dispel malevolent air that could harm the fetus, the woman may tie black and white wool threads around their wrists, ankles, or waist. (Bolin, COR, 18)

Sexual activity.

Sexual activity among the Panao generally begins shortly after puberty, with the majority of girls having sex by the age of 14 and boys by the age of 15. While sex outside of marriage is not frowned upon, it should not be known publicly (indeed, kissing or holding hands in public would be quite distasteful). Sex should occur with only one partner and continue until the parents allow the couple to marry. Pregnancy without marriage will cause one to lose some esteem, but having a second child outside of marriage is significantly more detrimental. (Smith)

Among the Napo Runa, there are two beliefs regarding sexual activity during pregnancy. The first is that sexual activity is needed to help the fetus to develop and should be continued throughout pregnancy to make the child grow strong. The alternate believe is the exact opposite: the mother should not have sex while pregnant because the man’s “energy” will steal from the child, making it grow weak. (Uzendoski, page 36)

Emotional behavior and Personal behavior.

During pregnancy, women are at an increased risk

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)

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. (Avendano, 2000, page 390)

Labor

Where Should Labor Take Place?

Most women continue their daily activities while in labor; the walking helps to accelerate the birth (Rivas, At Highest Risk, 2006) Or Mamawasi Eventually, they return to their home and labor in the kitchen/family room (most homes are two rooms: a bedroom and a kitchen/family room).

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

Labor usually occurs naturally, but if the woman appears to be getting too large, it can be induced. Llama placenta is used to help or induce labor (Cavero, page 19), or they use the cooking of moqomoqo and feverfew. (Cavero, page 20). Moqomoqo is either a plant with sap to stop bleeding or a general term for a lizard.

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

Extrinsic Factors

Air, water, food and drink.

Women are particularly susceptible to evil spirits while in labor, and therefore specific precautions must be taken. Women must be shielded from the cold air by being fully clothed and by being in a warm room, preferably heated by fire. Only hot liquids are consumed during labor (Smith, 2009). Nettle tea is consumed to warm the body and speed the birthing process. Incense are burned to ward off evil spirits. Meat broth is made at the beginning of labor to keep the woman strong. The woman may be covered with saltpeter to purify her and keep her safe. (Bolin, COR 20)

Activity and movement

Women frequently change positions and walk to help relieve pain and speed up labor. They are quiet; they may moan during the most painful contractions, but they do not scream. (Bolin, COR 20). The husband of the woman in labor is usually positioned behind her while she is squatting to relieve some of the effort she has to exert. (Rivas, At highest risk)

Sexual activity

Modesty is extremely important in the Quechua culture. During labor, the woman wears her own clothes, and the vagina remains covered. If someone has to see the vagina (i.e., the doctor in a hospital setting), it should not be visible to any family members. (Smith, 2009, page 44)

Pain and Pain Management, Touch

The mother of the birthing woman may massage her stomach or place pressure on her spine to help relieve pain. (Bolin, COR 20)

Attendants During Labor

In the early stages of labor, the woman does not have an attendant. Once it progresses further, the mother of the woman in labor acts as the birth attendant. Occasionally, the father of the child will be the birth attendant, but this removes him from his typical support position behind the laboring woman. Alternatively, it is possible to have a woman who lives nearby serve as a midwife. If no other options are available, any child over the age of twelve is typically able to help during uncomplicated births (Bolin, growing up, 18)

Birth

Birth Attendant and Assistants

There is a traditional birth attendant (midwife) or a traditional healer in some villages, but the majority do not. (Bolin COR 21) When they are present, they are either centrally located in the village or operate out of their home (which could be 10 or more miles away from the village center). (Bolin, COR, 30) With unpaved roads and few vehicles, it is unlikely that a woman would be able to access a healer, midwife, or health station in case of emergency during childbirth (Bolin, COR, 21)

Status of Birth Attendant (including education level and/or training)

Healers of various types are highly esteemed among the Quechua. However, a 2006 study of forty Quechua communities found that 75% of traditional healers are completely illiterate, and the remaining 25% did not complete primary school. Among traditional birth attendants, the statistics were not significantly better: 41.9% are illiterate, 52.8% didn’t finish primary school, and only 1.8 percent had graduated high school. (Brown, 2006)

Midwives who are more experienced and thought to have “special knowledge” may be asked to come from a neighboring village if a labor is not progressing. For this, they may be paid the equivalent of two US dollars. (Bolin, COR, 21)

There are three common ways to become a midwife:

1. Apprenticeship of another midwife in the family, usually beginning at a very young age

2. Being asked to assist births in a community because of previous experience (perhaps helping a family member through a difficult birth), and ultimately gaining the reputation of midwife

3. During a dream, receiving a call from Nature where one is told to become a midwife. (Promoción de la Medicina y Prácticas Indígenas en la Atención Primaria de Salud: El Caso de los Quechua del Perú, page 18)

Locus of Decision Making Power

Women are generally able to make decisions, or at least have some input, on their care. Only 16% of Peruvian women reported that their husband made all decisions regarding health care Source: http://www.unicef.org/india/SOWC09-FullReport-EN.pdf, page 40.

According to some studies, the woman makes all of the choices regarding prenatal care, labor, and birth (Promoción de la Medicina y Prácticas Indígenas en la Atención Primaria de Salud: El Caso de los Quechua del Perú, page 4).

Where Birth Takes Place (% hospital, home, birth center)

"With respect to perinatal mortality rate is 23 per 1,000 live births. The coverage of institutional births (births that take place within a setting health), reaches only 49.6% for the national level, showing a range that varies from 7.1% in Huancavelica to 87.3% in Ica. As the agent responsible for care, 56% of all births were attended by a health professional (32% of doctors and 24% by midwives or nurses), while 24% of births were attended by midwives and 19% by relatives. The prenatal care coverage to the national level is 67.3%, and in areas country's rural reaches only 26.8% while in urban areas this percentage is 81.4%." bad translation of quote, Promoción de la Medicina y Prácticas Indígenas en la Atención Primaria de Salud: El Caso de los Quechua del Perú

Birth Position

Women are particularly susceptible to negative forces 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).

Placental delivery and practices

Some healers use Brack Egg to disinfect the umbilical cord before cutting it, but most are not concerned with the possibility of infection. (Bolin, COR 164). There was no discussion of disinfecting whatever tool is used for cutting, although there are numerous beliefs about what tool to use. Some cut the umbilical cord with broken earthen ceramic or sharp tile piece because cutting with a sharp object such as a knife or scissors will cause the child to wear through clothes very quickly, or possibly become an assassin. Others prefer to use a knife or scissors to make their child “sharp,” instead of ceramic or tile which will make the child “dull.” (Boline, COR 19 and 163).

In some Quechua villages, such as Chillihuani, the placenta is washed within a day of being expelled and then burned. The ashes can be spread over livestock or land to make it more fertile, or they can be mixed with blessed water and drank to bestow immunity against the "malevolent wind." If the placenta is not washed before it is burned, it will cause the mother intense pain, and the child will "turn dark." (Bolin, COR 164).

In other villages, it is more common to bury the placenta near the home in a warm place to keep it safe from the cold, which is associated with evil spirits (Smith, 2009, page 34)

Extrinsic factors

Behavior for complications, abnormalities

Obstructed Labor

A midwife may use her hands or a technique called blanketing to adjust the fetus’ placement in the womb. This is done with the intention of assisting the fetus into the birth canal. Lafeber and Voorhoeve stated that during blanketing, “a shawl or sheet is placed under the back of the woman, who is lying on her back. Then the midwife takes the two wends of the shawl and rubs rhythmically and slowly in to dorsal and iliac areas, going up and down various times.” (Bolin, COR, 21)

Hemorrhage

The Quechua use many different methods to combat hemorrhage. Clay can be used to cover deep tears to stop bleeding, or one can eat fresh dove heart (Cavero, 18-19).

One method for combatting a slow hemorrhage, or recovering from blood loss, is to rub a mixture of steeped herbs and animal fat onto the woman’s entire body, place nettles on her belly button, then wrap her in blankets. The feet should be rubbed with the same mixture with the addition of chewed coca, and then heated tiles should be pressed against them. This should be done on the first, third, and fifth day following the birth. (Bolin COR, 165).

Low Milk Supply

Shrimp or chicken broth is given to increase milk production. (page 19 Cavero) To induce milk production, Quinua (Chenopodium quinua) is used. (20 Cavero)

Perineal Tears

Some Quechua women recommend placing a cloth over the tear for the first day, and on the following day, a cream made of Grindelia boliviana, Rosmarinus officinalis, unuka, and Senecio rhyzomatosus is applied. Alternatively, the thin white membrane from the inside of an egg shell can be placed over the tear (Bolin, COR, page 164).

Postpartum

Where Does It Take Place?

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

Rite of Passage to Announce Status

The modest clothing of the Quechua easily hides pregnancy, and women do not mention anything about the child until after it is born. This is because childbearing is a dangerous process, so the announcement does not come until the mother and child are both healthy after the birth (Smith, 2009, page 44)

Different Behaviors for Primiparous vs. Multiparous

Among the Chillihuani, tradition says that if the firstborn child is a female, its family will experience good luck and economic well-being. If the firstborn child is a boy, the family will struggle to make a living. The sex of all subsequent children is inconsequential.

Extrinsic Factors

Air, water, food, and drink.

Following the birth of the child, the mother cannot eat salt for one to three weeks because it will injure the womb (Bolin 25) Women of Puno do not eat white food of any kind for a period following the birth of the child, unless it will stimulate milk production. (Graham, 155). This is a very restrictive diet, considering that the staple of the Quechua diet is the potato. (Graham)

Both women and men of the Napo Runa observe a two week period of restrictions after the birth of their child. During this time, they do not consume any nocturnal game for fear that the child will take on its characteristics and stay awake at night. They also avoid heavy physical activity and sex, either of which will negatively affect the child’s development. The child might grow “crooked,” turn different colors, or become very sick with diarrhea. (Uzendoski)

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). Some believe that getting out of bed early will cause air to enter the vagina, which will result in itching, listlessness, lack of appetite, and severe swelling and pain. (Cabieses, bookmarked)

Napo Runa believe that newborns are born “soft,” and must be shaped into a human by their parents and family. Because newborns are so malleable, they only the mother can hold them for the first month. If anyone else holds the child, it will become “twisted;” that is, the child will cry incessantly, and it and its feces will turn black and green. After the first month, if someone is to hold the infant, they must first ritually pass it head first through their legs (the first time that they hold it) to prevent it from becoming twisted. (Uzendoski, 31).

Sexual activity.

The Napo Runa observe a two week period of abstinence following the birth of a child. This restriction helps to spiritually feed the child. (Uzendoski, 32)

Smith notes that Panao Quechua women typically abstain from sexual relations for three to four months following the birth of a child. (Smith, 2009, page 44)

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 village are also involved in the rearing of children ((Uzendoski, 27)

Extrinsic Factors

Air and water.

(bathing, vernix, navel/umbilical cord, fontanelles) Sources vary regarding the actions immediately following birth. However, all share the common theme of protecting the child from the cold. According to Graham, the children of Puno are quickly rinsed in warm water and wrapped in multiple cloths to avoid contact with the cold (Graham, 155). The Napo Runa also follow this practice (Uzendoski, 30). Bolin, on the other hand, states that children of Chillihuani are covered with qollpa, a substance similar to salt-peter, before being wrapped in cloths. The qollpa is used for purification and protection against the malevolent wind. He goes on to state that the child will not be bathed until the umbilical cord has fallen off (20) Some Quechua give their child an amulet to keep them safe from spirits (particularly the mountain spirit, which is known to take children’s souls). The amulet, which is a small woven pouch, is filled with garlic and other potent herbs to make the spirits uninterested. (Smith, 2009, page 94)

Food and drink.

(feeding, introduction of foods) The first breast milk (colostrum) is expelled and thrown away (Graham, 1991, p. 156). It is believed to be spoiled because it has stayed in the breast for the duration of the pregnancy (Graham, 1991, p. 156). The majority of infants begin breastfeeding within 24 hours of birth, and nearly all have begun by 48 hours (Graham, 1991, p. 156).

Children are allowed to play with and suck on adult food as soon as they are able to grab it, which is usually before they develop teeth (Graham, 1991, p. 159). The child dictates the types of food that it wants to try; the parents do not attempt to compel it (Graham, 1991, p. 159).

Newborns are fed breast milk, as they feel it is the ideal nourishment for the baby. (Uzendoski, 2005, p. 27)

Quechua women do not use formula (Graham, 1991, p. 159). While discarding colostrum, the infant is fed anise or some other herbal tea (Bolin, 2006, p. 24)

Sleep and wakefulness

Where baby sleeps.

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

Where is it when awake.

During the day, the mother caries the baby in a wool wrap strapped to her back (Uzendoski, 2005, page 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, 2005, page 28)

Rest, activity, and movement. (swaddling, exercise, massage, molding)

First, an amulet is . The infants are wrapped in multiple cloths to keep them warm. Then, narrow woven strips are tightly wrapped around them

Evacuation and retention.

What is normal?

The Quechua, with their impressive weaving skills, weave diapers for their children. They are generally ankle length skirts, attached at the waist by a thin cloth belt. (Smith, 2009, page 63)

Emotional behavior.

Crying.

Among the Napo Runa, infants are not expected to cry (Uzendoski, 2005, p. 34). In general, the mother anticipates the infant’s hunger. If the child cries for milk too frequently, the mother may punish it by placing Capsicum pepper on her nipple before the next feeding (Uzendoski, 2005, p. 34).

Older children, both male and female, are punished also for crying. The extent of the punishment could vary from teasing or a slap on the hand to having pepper thrown in one’s eyes (Uzendoski, 2005, p. 34).

Circumcision.

There are little, if any, publications regarding circumcision among the Quechua. However, since neither male nor female circumcision is common in South America (other than among migrant populations and one Amazonian, non Quechua indigenous tribe), it can be assumed that the Quechua do not practice circumcision of any kind.

Random

“Those who speak Quechua as their first language are called Quechua Indians. They share, between them, approximately forty-six languages within the Quechua language group and, numbering over twelve million, form the largest population of Indian people in the Americas. The three million Peruvian Quechua refer to themselves as “the people” or Runa.”

References

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Amnesty International (2009). Peru: Maternal health and mortality—Facts and figures & case studies. Retrieved from http://www.amnesty.org/en/for-media/press-releases/peru-maternal-health-and-mortality-facts-and-figures-amp-case-studies-20

Backman, G., Hunt, P., Khosla, R., Jaramillo-Strouss, C., Fikre, B., Rumble, C., Pevalin, D., Páez, D., Pineda, M., Frisancho, A. (2008). Health systems and the right to health: An assessment of 194 countries. Lancet 372(9655), 2047-2085.

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Gabrysch, S., Lema, C., Bedrinana, E., Bautista, M. A., Malca, R., Campbella, O., & Miranda, J. J. (2009). Cultural adaptation of birthing services in rural Ayacucho, Peru. Bulletin of the World Health Organization, 87(9), 724-729.

International Initiative on Maternal Mortality and Human Rights (2010). Briefing paper: Human rights based approaches to maternal mortality reduction efforts. Available from http://righttomaternalhealth.org/resource/hr-based-approaches

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Physicians for Human Rights (2007). Deadly delays: Maternal mortality in Peru—A rights based approach to safe motherhood. Retrieved from http://physiciansforhumanrights.org/library/documents/reports/maternal-mortality-in-peru.pdf

Smith, T. P. (2008) With one heart: The Panao Quechua way of life (2nd Ed.). Lima, Perú: Instituto Lingüístico de Verano

Sumar, H., (1985). Traditional medicine in the south central sierra: Ayacucho.

Rengifo Vasquez, G. (2003). La vision Quechua lamas de las plantas medicinales. Lima : Proyecto Andino de Tecnologias Campesinas-PRATEC

Roumy, V., Garcia-Pizango, G., Gutierrez-Choquevilca, A. -., Ruiz, L., Jullian, V., Winterton, P., . . . Valentin, A. (2007). Amazonian plants from peru used by quechua and mestizo to treat malaria with evaluation of their activity. Journal of Ethnopharmacology, 112(3), 482-489. doi:DOI: 10.1016/j.jep.2007.04.009

Brown, 2006. On the front line of primary health care: the profile of community health workers in rural Quechua communities in Peru. http://translate.google.com/translate?hl=en&sl=es&u=http://viaclinica.com/article.php%3Fpmc_id%3D1481610&ei=zUyiTdyNKsXegQfztaXaBQ&sa=X&oi=translate&ct=result&resnum=10&ved=0CFUQ7gEwCQ&prev=/search%3Fq%3Dperu%2Bpartera%2Bquechua%26hl%3Den%26safe%3Doff%26client%3Dfirefox-a%26rls%3Dorg.mozilla:en-US:official%26prmd%3Divnsb