By Nathan Wachtel
While Nathan Wachtel, the prestigious ancient anthropologist, lower back to the village of Chipaya, the location of his huge fieldwork within the Bolivian Andes, he discovered a bunch of Uru Indians was once being incarcerated and tortured for no obvious cause. much more surprisingly, no one—not even his closest informant and friend—would talk about it.Wachtel stumbled on sequence of modern deaths and misfortunes in Chipaya were attributed to the evil powers of the Urus, a gaggle frequently looked with suspicion by means of the opposite ethnic teams. these incarcerated have been believed to be the manager sorcerers and vampires whose paganistic practices had introduced demise to Chipaya by means of scary the social order. Wachtel's research, informed in Gods and Vampires: again to Chipaya, finds a lot approximately family among the Urus and the region's dominant ethnic teams and confronts the most trenchant concerns in modern anthropology. His research indicates that the Urus had turn into sufferers of an analogous set of beliefs the Spanish had used, centuries ahead of, to set up their hegemony within the region.Presented as a private detective tale, Gods and Vampires is Wachtel's most modern paintings in a chain learning the continued impression of the Spanish conquest at the Andean realization and social approach. Its perception into Bolivian society and the legacy of hegemony confronts one of the most trenchant concerns in modern anthropologyand might be of serious curiosity to students of anthropology, Latin American reviews, and local American experiences.
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Extra resources for Gods & vampires: return to Chipaya
Jorativeconnotations. "il'sthc wstom~:thisexplanat•onjustifiedritualsbelieved to have bern practiced s1ncc time immemorial. tian system that governed the order of religious festivals. Each year the t~lca/des designated a cenam number of pDSilntes, or "volun· teers," who committed to sponsoring a saint or mal· lku'sfestivalthefollowingycar,onthedayindicated by the calendar. }'. To accept a cargo, or sponsorship, was traditionally considered an mevitable obligation as well as an honor. Which is why the brothers of the new religious movements caU&Cdascandalwhentheyrefusedtoacceptthese wstoms and at the same nme set a contagious ex· ample: though the system of rotating cargos still funcrioncdnormally,thet~/u/Jeswerebcginningto havcttoublecstablishinglistsofpiiSDnfes;thcre were kwcr and fewer volunteers.
Wercthqthercsuhofpressurcsplacedontheanimals' owne~, warnings about us? Eventually the stringoffestivalsthatmarkstheendofthercligious yeararrived:July2S,thefestivalofSantiago;July 26,thefestivalofSantaAna,patronsaintofthevillage,whosedaywa5stillcelebratedenthusiastically. The new religious year began with the day of the ma/lku Kiliminti. Juan and Marrin had agr~d to come for us in the early morningtotakeusto the monument dedicated to the mallku, about fifteen ki· lomcte~ to the south, at the edge of the desert.
The discrrpancy berwecn my interest in rhescbrothcrsandtheirexpcctationsofmemadcme wony I might seem to be tricking them again. At the same time, my pagan friends might wonder, with apparentrrason,aboutmyamtudc:'Werrn'trhey being betrayed by the former tnsante of Kiliminti? Fortunately,manyofthcminrurnadopredrhefatth ofthenewchurches,sothatlwasbasicallyjustfol· lowing the How. '1o
Gods & vampires: return to Chipaya by Nathan Wachtel