Mapuche Confederation

The flag bears the mapudungun name of Wenufoye

Mapuche lands as of 600 CE

The Mapuche (Mapu = land; che = people) is used both to refer collectively to the Picunche (people of the north), Huilliche (people of the South) and Moluche or Nguluche from Araucanía, or at other times, exclusively to the Moluche or Nguluche from Araucanía. The Mapuche traditional economy is based on agriculture; their traditional social organisation consists of extended families, under the direction of a *lonko* or chief. In times of war, they would unite in larger groupings and elect a *toki* (meaning "axe, axe-bearer") to lead them. They are known for the textiles woven by women, which have been goods for trade for centuries before the Confederation Koyang.

## Culture

The Mapuche organized and constructed a network of forts and complex defensive buildings even before the Confederation. They also built ceremonial constructions such as some earthwork mounds recently discovered near Purén.

### Language

The two living branches are Huilliche and Mapudungun. Although not genetically related, lexical influence has been discerned from Quechua.

### Cosmology

Central to Mapuche cosmology is the idea of a creator called *ngenechen,* who is embodied in four components: an older man (*fucha/futra/cha chau*), an older woman (*kude/kuse*), a young man and a young woman. They believe in worlds known as the *Wenu Mapu* and *Minche Mapu.* Also, Mapuche cosmology is informed by complex notions of spirits that coexist with humans and animals in the natural world, and daily circumstances can dictate spiritual practices.

The most well-known Mapuche ritual ceremony is the *Ngillatun,* which loosely translates "to pray" or "general prayer". These ceremonies are often major communal events that are of extreme spiritual and social importance. Many other ceremonies are practiced, and not all are for public or communal participation but are sometimes limited to family.

The main groups of deities and/or spirits in Mapuche mythology are the *Pillan* and *Wangulen* (ancestral spirits), the *Ngen* (spirits in nature), and the *wekufe* (evil spirits).

Central to Mapuche belief is the role of the *machi* (shaman). It is usually filled by a woman, following an apprenticeship with an older machi, and has many of the characteristics typical of shamans. The machi performs ceremonies for curing diseases, warding off evil, influencing weather, harvests, social interactions and dreamwork. Machis often have extensive knowledge of regional medicinal herbs. As biodiversity in the Chilean countryside has declined due to commercial agriculture and forestry, the dissemination of such knowledge has also declined, but the Mapuche people are reviving it in their communities. Machis have an extensive knowledge of sacred stones and the sacred animals.

Like many cultures, the Mapuche have a deluge myth (*epeu*) of a major flood in which the world is destroyed and recreated. The myth involves two opposing forces: *Kai Kai* (water, which brings death through floods) and *Tren Tren* (dry earth, which brings sunshine). In the deluge almost all humanity is drowned; the few not drowned survive through cannibalism. At last only one couple is left. A machi tells them that they must give their only child to the waters, which they do, and this restores order to the world.

Part of Mapuche ritual is prayer and animal sacrifice, required to maintain the cosmic balance. This belief has continued to current times.

### Textiles

The Mapuche women were responsible for spinning and weaving. Knowledge of both weaving techniques and textile patterns particular to the locality were usually transmitted within the family, with mothers, grandmothers, and aunts teaching a girl the skills they had learned from their own elders. Women who excelled in the textile arts were highly honored for their accomplishments and contributed economically and culturally to their kinship group. A measure of the importance of weaving is evident in the expectation that a man give a larger dowry for a bride who was an accomplished weaver.

### Clava hand-club

This is an object associated with masculine power. It consists of a disk with attached handle; the edge of the disc usually has a semicircular recess. In many cases, the face portrayed on the disc carries incised designs. The handle is cylindrical, generally with a larger diameter at its connection to the disk.

## History of the Confederation

The many tribes in the mapuche territories had always been eager to fight each other in ritualistic and territorial disputes. In this enviroment of constant warfare, the Toki Nahuen rose.

### Toki Nahuel of the Nawkan

Nahuel was born in 575 CE to a Nguluche tribe called Kallfü and quickly proved to be a military genius. Making use of many cunning tactics such as in the Battle of Melimoyu Hill, where he and a group of tribesmen managed to take a tribe, the Newen, that was settled in the Hill, using the cover of the night and burning wood to distract the Newen guards. After the victory, Nahuel was made Toki at age 16 and finished the Newen and their allies, in the process capturing but not killing the Lonko Aucaman.

After the conflict with the Newen, Nahuel started to develop more tactics for warfare, like the use of small and sturdy sticks with a sharp stone, and a wooden and leather shield, creating the Malon Raiders. More impressively, with the help of the Relmu tribe, they managed to further perfect the metalworking of iron, replacing the sharp stones used in by the Malon raiders with metal points. This made it so that the other tribes began referring to the Kallfü tribe as Awkanche (People of war).

### Confederation Koyang

The now Awkanche loki Nahuen wished to continue the conquering of other tribes, but was convinced otherwise by Aucaman, who told him that with the power he now held, he could scare the other tribes into joining his warband. Nahuen was also convinced by Aucaman that he should go with him to the negotations.

This proved of great help, as while Nahuen was excellent at warfare and inspiring the warriors, he was terrible at talking diplomatically. He was direct, blunt and sometimes even viewed as arrogant, while Aucaman proved to be polite and respectful. Through the words of Aucaman and the might of Nahuen, a great number of tribes came into the Koyang, a party held to discuss pressing manners and then enjoy and revel. In the Koyang, Aucaman called for a Confederation, all attending tribes would unify military forces with the Akwanche, protecting all those who accepted from external threats and all sharing the profits of war. The tribes accepted, so the Confederation was born.

## Political structure of the Confederation

During the talks of subsequent Koyangs, the political structure of the Confederation was cleared.

Laws that affected the internal affairs of the tribes was to be decided by their own lonkos, but affairs that affect the entire Confederation are regulated by the Council of Lonkos.

The Sisterhood of Machis would be the body that enforced the law, both divine and confederated.

Nahuen holds the position of Great Toqui that ressembles a great general, leading all military efforts and conquests. Aucaman acts as High Lonko, doing work as a mediator in the Council and as main diplomat.