Aymara New Year – Peace

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Aymara New Year – Peace

The celebration of the Aymara New Year (ANA) in Tiwanaku it was promoted by urban Aymara intellectuals and Non-Governmental Organizations (ONG) linked to different churches, not so for the community members of the Ingavi province, according to research. Since the formation of the Amawtas Council in 1991 ancestral rituals that coincide with the Winter Equinox are more strongly revalued, he 21 June, reveals the study by sociologist Elizabeth Andia.

The book of a “good heartfulness of heartfold (walk with a good heart in Spanish). History of the Council of Amawtas of Tiwanaku” is the result of a research work by 18 years around the celebration, reflection and debate about the cultural identity of the Aymara New Year in Tiwanaku. Its approach is anthropological, ethnographic and even philosophical.

“The interesting thing is that those who come to tell the Tiwanaku community members that they should celebrate the Aymara New Year are foreign people.”, urban Aymaras, but also mestizo. NGOs such as the Center for Popular Theology have also had to do with this. (CPT) and the Ecumenical Center for the Promotion and Research of Andean Theology (CEPITA), where indigenous and mestizos worked, Aymara intellectuals of Tiwanaku”, the researcher points out.

With the speech of the recovery of Pachakuti (lap time in Spanish), says the sociologist, The “foreigners” convinced the community members that “they are heirs of ancestral cultures such as the Tiwanakota and they elaborate a discourse in that sense”. It is recommended to invoke Pachamama (Mother Earth) instead of the Virgin Mary and stop using the crucifix, but the wise men of the Council maintain that regardless of who is summoned, the important thing is to call on the positive energies.

The researcher calls this stage “neo-colonialism.”, because it finds colonizing aspects in the decolonizing discourse of “foreigners”. Andia differentiates the major amawtas from the minor ones, in the first places the mallkus, yatiri teachers, wise elders and community authorities; and between the seconds, to the yatiris' apprentices and even those who, having been born in Tiwanaku, live in the city and return to their place of origin sporadically..

Andia points out that at the end of the years 80 The Aymara New Year ritual was preceded by the urban intelligentsia of Aymaras and city mestizos., and a native named Rufino Phaxsi, against whom the 23 Tiwanaku communities accusing him of being personalist. The movement was promoted by another character, Aymara Valentín Mussels.

The year 1991 The first Council of Amawtas of Tiwanaku is formed with representation of the 23 communities. Although Mejillones did not appear as president or vice president, The sociologist says that she manages to subtly empower herself from this space.

When the time comes to possess the amawtas, both true yatiris or “touched by lightning” are presented., as apprentices, where the 23 communities make a manifesto that the ANA celebration would belong to Tiwanaku, con control social, in order to guarantee collective participation and benefit for all.

According to the research, Mejillones manages to have domination of the Amawtas Council until the year 2010 He was found in his home in possession of drugs. Previous years, in 2006, He was responsible for handing over the baton of command to President Evo Morales., in an Andean ritual. This fact, according to Andia, It did not affect the Council because its members said “we have warned you that if you went wrong it would end badly.”.

“The highlight of the research is 14 recordings made between 1991 y 1992 of the religious meetings of the amautas, of their rehearsals for the celebration and the reflections about their identity and why they should hold the celebration.”, says the researcher. The book offers verbatim phrases from those encounters with translations from Aymara to Spanish..

The sociologist points out that the philosophy of the Tiwanaku community members is based on how important it is to walk with a good heart – hence the title of the book., in addition to maintaining harmony and unity in the community and not harming each other. The Council of Amawtas, Despite the differences within it, it remained united and today achieved its consolidation and recognition at a national and international level., which allowed, in turn, promote Andean rituals and Tiwanakota culture.

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