Indigenous peoples of Peru

TheIndigenous peoples of PeruorNative Peruvians(Spanish:Peruanos Nativos) comprise a large number ofethnic groupswho inhabit territory in present-dayPeru. Indigenous cultures developed here for thousands of years before the arrival of the Spanish in 1532.
In 2017, 5,972,606  Peruvians identified themselves as indigenous peoples and formed about 25.75% of thetotal population of Peru.At the time of the Spanish arrival, the indigenous peoples of the rain forest of theAmazon basinto the east of the Andes were mostlysemi-nomadictribes; they subsisted on hunting, fishing, gathering andslash and burnagriculture. Those peoples living in the Andes and to the west were dominated by theInca Empire, who had a complex, hierarchical civilization. It developed many cities, building major temples and monuments with techniques of highly skilled stonemasonry.
Many of the estimated 2000 nations and tribes present in 1500 died out as a consequence of theexpansion and consolidation of the Inca Empireand its successor after 1533, theSpanish empire. In the 21st century, the mixed-racemestizosare the largest component of the Peruvian population.
With the arrival of the Spanish, many Natives perished due to Eurasianinfectious diseasesamong the foreigners, to which they had acquired noimmunity.
All of the Peruvian Indigenous groups, such as theUrarina,and even those who live isolated in the most remote areas of theAmazon rainforest, such as theMatsés,Matis, andKorubo, have changed their ways of life to some extent under the influence of European-Peruvian culture. They have adopted the use offirearmsand other manufactured items, and trade goods, although they remain separated from mainstream Peruvian society. Many Indigenous groups work to uphold traditional cultural practices and identities.
Anthropologicalandgeneticevidence indicates that most of the original population of the Americas descended from migrants fromNorth Asia(Siberia) who entered North America across theBering Straitin at least three separate waves. DNA analysis has shown that most of those resident in Peru in 1500 were descended from the first wave of Asian migrants, who are theorized, but not proven conclusively, to have crossedBeringiaat the end of thelast glacial periodduring theUpper Paleolithic, around 24,000 BCE. Migrants from that first wave are thought to have reached Peru in the10th millennium BCE, probably entering the Amazon basin from the northwest.
TheNorte Chico civilizationof Peru is the oldest known civilization in theAmericasand one of thesix siteswhere civilization, including the development of agriculture and government, separately originated in the ancientworld. The sites, located 100 miles (160 km) north ofLima, developed a trade between coastal fisherman and cotton growers and built monumentalpyramidsaround the30th century BCE.
During thepre-Columbian era, the peoples who dominated the territory now known as Peru spoke languages, such as:Quechua,Aymara,Jivaroan,Tsimané,Tallán, Culli, Quingnam, Muchik, and Puquina. The peoples had different social and organizational structures, and distinct languages and cultures.
According to theNational Institute of Statistics and Informatics, out of a 31,237,385 population, the Indigenous people in Peru represent about 25.7%. Of those, 95.8% are Andean and 3.3% from the Amazon.Other sources indicate that the Indigenous people comprise 31% of the total population.
In the Amazonian region, there more than 65 ethnic groups classified into 16 language families.AfterBrazilin South America andNew Guineain Oceania, Peru is believed to have the highest number ofuncontacted tribesin the world.There are around 25 uncontacted indigenous groups in Peru.
After the arrival of Spanish soldiers in Peru,local people began dying in great number fromEurasianinfectiousdiseases that were chronic among the foreigners. These spread by contact across the New World by Indigenous peoples along trading routes, often years ahead of direct contact with the invaders. As the natives had no naturalimmunity, they suffered high fatalities in epidemics of the new diseases.
Women typically got married around 16 years old while men typically married when they were 20 years old. Before the Spanish Inquisition, Incas often engaged in trial marriages. Trial marriages typically lasted a few years and at the end of the trial, both the man and the woman in the relationship could decide to either pursue the relationship or return home.According to Powers, “Andean peoples had clearly understood, long and before the ride of the Inca state, that women’s work and men’s work were complementary and interdependent, that the group’s economic subsistence could not be attained in the absence of one or the other.”Once married, women often stayed home to watch over children and livestock, collect food, cook, weave, etc. On the other hand, men often took on more physically taxing responsibilities.
From the earliest years, Spanish soldiers and colonists intermarried with the Indigenous women. The Spanish officers and elite married into the Inca elite, and other matches were made among other classes. A sizeable portion of the Peruvian population ismestizo, of Indigenous and European ancestry, speaking Spanish, generally Roman Catholic, and assimilated as the majority culture.
In the late 19th century, major planters in Peru, particularly in the northern plantations, and in Cuba, recruited thousands of mostly male Chinese immigrants as laborers, referred to as "coolies". Because of the demographics, in Peru these men married mostly non-Chinese women, many of them Indigenous Peruvians, during that period of aChinese migration to Peru.In the late 20th and 21st centuries, many scholars have studied these unions and the cultures their descendants created.
The Chinese also had contact with Peruvian women in cities, where they formed relationships and sired mixed-race children. Typically the Indigenous women had come from Andean and coastal areas to work in the cities. Chinese men favored marriage with them over unions with African Peruvian women. Matchmakers sometimes arranged for mass communal marriages among a group of young Peruvian women and a new group of Chinese coolies. They were paid a deposit to recruit women from the Andean villages for such marriages.
In 1873 theNew York Timesreported on the Chinese coolies in Peru, describing their indentured labor as akin to slavery. It also reported that Peruvian women sought Chinese men as husbands, considering them to be a "catch" and a "model husband, hard-working, affectionate, faithful and obedient" and "handy to have in the house".
As is typical in times of demographic change, some Peruvians objected to such marriages on racial grounds.When native Peruvian women (cholas et natives, Indias, indígenas) and Chinese men had mixed children, the children were calledinjerto. As adults, injerto women were preferred by Chinese men as spouses, as they had shared ancestry.
According to Alfredo Sachettí, lower-class Peruvians, including some black and Amerindian women, established sexual unions or marriages with the Chinese men. In Casa Grande highland Amerindian women and Chinese men participated in communal "mass marriages", taking place after a Chinese matchmaker collected groups of highland women and transported them to the marriage site to marry Chinese men.
Significant test score gaps exist between Indigenous students and non-Indigenous students in elementary schools.In addition, Peru has over 60 distinctAmerindianlinguistic groups, speaking languages beyond Spanish and the IncanQuechua, not all of which are recognized.Indigenous groups, and therefore language barriers to education, remain a problem primarily in the sierra (Andean highlands) and the selva (Amazon jungle) regions of Peru, less in the cities of the costa (coast).Throughout the second half of the 20th century, steps have been made to target and strengthen Indigenous communities' education, starting with the introduction of bilingual education throughout the country, promoting teaching in both Spanish andQuechuaor other Indigenous languages.Quechua was made an official language of Peru in 1975, and while it was later qualified to specific regions of the country and for specific purposes, it is still recognized as equal to Spanish in some regions.
Activists promoting interculturalbilingual educationview it as being the solution for a more "equitable, diverse, and respectful society", garnering social economic, political, and cultural rights for Indigenous groups while simultaneously encouraging "Indigenous autonomy and cultural pride".Criticisms of bilingual education have been raised, in some cases most strongly by Quechua-speaking highlanders themselves, strongly opposing intercultural efforts. These Indigenous highlanders view intercultural efforts as an imposition of "disadvantageous educational changes" blocking their economic and social advancement, historically seen as only possible through learning to read and write Spanish.While the legislation has been one of the most forward inLatin Americaconcerning Indigenous education,the implementation of these educational programs has been technically challenging, with teachers agreeing in theory but finding it impossible in practice to bring an intercultural mindset and facilitate bilingualism, particularly with often very limited resources.However, in contrast, studies by Nancy Hornberger and others have shown that the use of children's native language in schools did allow for far greater "oral and written pupil participation - in absolute, linguistic, and sociolinguistic terms".
With a lack of political will and economic force to push a nationally unified bilingual education program, many disconnected efforts have been put forth.The National Division of Intercultural Bilingual Education (DINEBI) was started, among other efforts, and worked to further incorporate bilingual and intercultural education. The Program for the Training of Native Bilingual Teachers (FORMABIAP) is another example of intercultural education efforts, focusing particularly on theAmazonregions of Peru.
Indigenous people hold title to substantial portions of Peru, primarily in the form ofcommunal reserves(Spanish:reservas comunales). The largest Indigenous communal reserve in Peru belongs to the Matsés people and is located on the Peruvian border with Brazil on theJavary River.
In 1994, Peru signed and ratified the current international law concerning Indigenous people, theIndigenous and Tribal Peoples Convention, 1989.The convention rules the following: governments are responsible for ensuring that Indigenous peoples possess equal rights and opportunities under national law, for upholding the integrity of cultural and social identity under these rights, and for working toward elimination of existing socio-economic gaps between Indigenous peoples and the rest of the respective national community.To ensure these aims, the convention additionally mandates that governments are to consult communities through their representative institutions regarding any legislature that openly affects their communities, provide modes through which Indigenous peoples can participate in policy decision-making to the same extent as other divisions of the national community, and allocate support, resources, and any other necessary means to these communities for the complete development of their own institutions.The extent to which Peru upholds this legislation is debated, especially in regards to use of Indigenous territories for capital gain.Additionally, implementation of legislature has been protracted, with Indigenous peoples only gaining the legal right to consultation as late as 2011.
Among the more informal organizations in Indigenous communities is the tradition ofRondas Campesinas. Under GeneralJuan Velasco Alvarado’s dictatorial military regime, lasting from 1968 to 1975, the government took on a pro-Andean and pro-Indigenous, nationalist-oriented agenda.This regime broke up Peru's traditionalHaciendasystem and installed a system of land management based largely around state-run farm cooperatives; however, due to weak state presence beyond coastal regions, the Indigenous peasantry organized local civil defense patrols known asRondas Campesinasto guard against land invasions.Although their relationship to the government was traditionally ambiguous, they gained more official authority from the government when they rose as an opposing force to theShining Pathguerrilla movement.Rondas Campesinas still function as a form of political organization among communities northern Peru, however their role has largely decreased, as has their legal formality.
The late 2010s have seen a push for autonomous regional governments for Indigenous communities.The Autonomous Territorial Government of the Wampis Nation (GTANW) of the Peruvian Amazon was the first to be established.Other communities followed, including the Kandozi, Shawi, and Shapra peoples, and additional communities are expressing interest in pursuing autonomous governments.The primary function of these governments is to both protect autonomous territories from resource extraction by foreign entities as well as enhance dialogue between the Peruvian state and Indigenous communities through fortified institutions. The Autonomous Territorial Government of the Wampis Nation, established officially in November 2015, has since started operating an autonomous radio broadcaster to service the communities of the Santiago River basin, where the new government is also taking on issues of illegal mining in the area.
Beyond organizations based in regional autonomy, other notable organizations exist for the purpose of establishing Indigenous representation of interests in Peruvian politics. This includes organizations suchAIDESEP, the Asociacion Inter-etnica para el Desarollo de la Selva Peruana (Interethnic Association for the Development of the Peruvian Jungle), which defends the collective rights of Indigenous peoples in the Peruvian Amazon.AIDESEPrepresents 64 Indigenous groups in total.Also based out of the Amazon River Basin is the organization MATSES (Movement in the Amazon for Tribal Subsistence and Economic Sustainability). Unlike the coalition-style organization of AIDESEP, MATSES is a nonprofit organization run specifically by members of theMatséscommunity; the central aim of this organization is to build the proper institutions to preserve bothMatsésculture and lands without influence from external sources of funding or leadership.