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INSTITUTE OF SOCIAL ANTHROPOLOGY— PUBLICATION NO. 



coinadrcs of ear piercing for his girls ; 5 comadrcs and 

 4 compadrcs de cinta; and the others are extensions of 

 these relationships. His children have not yet been 

 confirmed, for lack of funds, but when they are, new 

 sets of ceremonial relatives will be added to his col- 

 lection. Among his padrinos, he counts 1 padrino and 

 1 iimdrina of baptism ; 1 padrino of confirmation ( the 

 madrina is dead) ; 1 madrina of scapulars; 1 madrina 

 and 1 padrino of marriage ; and a madrina of nail 

 cutting. 



Another man, somewhat more comfortably fixed 

 economically, named 67 comadres and compadres and 

 15 godchildren. He claims that he has many more. 

 The ceremonial relationships which function best are, 

 of course, those which are kept bright with use, that 

 is, those in which contact between the individuals in- 

 volved is frequent and meaningful. Many of the half- 

 forgotten compadrcs occupy statuses, to be sure, but 

 the individuals in these cases have not practiced the 

 customs linking them suliiciently recently to maintain 

 the occupants of the status fresh in memory. 



About 2 weeks before we had to leave Moche my 

 wife became a madrina de bautismo, and I became a 

 padrino dc cortc dc pclo. The 2 children involved 

 were brother and sister in the same family, but there 

 were 2 other godparents in addition to us. Between 

 us we were immediately recognized as compadre or 

 comadre by 47 persons, according to the count we 

 kept, and the counted number of our recognizable 

 compadrcs and comadrcs would probably have in- 

 creased considerably had we had more time to fix in 

 mind and celebrate socially the extensions to other 

 relatives of the families involved. 



NAMESAKES 



Two persons who happen to have the same name 

 call each other tocayo or tocayito, and there is sup- 

 posed to be a mystical or a "spiritual" bond between 

 them. It is easier for one to become acquainted with 

 such a person and. once acquainted, two namesakes 

 tend to feel closer to each other than to other persons, 

 unrelated in any way. The namesake bond, however, 

 is not as strong as either the blood or ceremonial kin- 

 ship ties. 



THE FORASTERO ELEMENT 



Among the jorastcros settled in the community, 

 there are 96 family names represented (counting the 

 Chinese and Japanese). Only 4 of these family 

 names are found in the list of Mochero family names : 



Bracamonte, Rodriguez, Sanchez, and Vergara. This 

 would seem to indicate that the present jorastcros 

 have had little to do with bestowing the Spanish 

 names which occur among the Mocheros. Also, the 

 large number of distinct family names (96 compared 

 with 44 for the Mocheros) among the jorastcros 

 seems to be an indication in itself that the jorastcro 

 families are relatively recently established in the com- 

 munity ; in fact, it indicates either that the great 

 majority of jorastcros are of the first generation in 

 Moche, or that their descendants do not multiply, i 

 marry, and settle in Moche. We know both facts to i 

 be true from other evidence, but the great majority i 

 of the strangers are comparative newcomers as resi- 

 dents in the community. Marriage and sex relations [ 

 between the jorastcros and Mocheros are very rare. 



Speaking in general, the jorastcros do not form a I 

 part of the community world of the Mocheros. Except 

 for about five families, they are ignored by the true 

 Mocheros and, at least subconsciously, resented. One 

 jorcLstcro who owns land in Moche, who has lived 

 in Moche for the last 7 years, and hires Mocheros as 

 peons from time to time told me that in all that time 

 he had never been invited to a Mochero house or had 

 any approach of a friendly nature made to him. 

 Mocheros will speak to him civilly, but when he tries 

 to engage them in conversation, they shut up like 

 clams. So far as I could discover, this man is guilty 

 of notliing more than being a jorastcro landowner in 

 Moche. His experience is typical of that of the other 

 jorastcro landowners. 



On the other hand, certain jorastcros fulfill useful 

 functions in the community. The Chinese are all 

 shopkeepers, the Japanese are barbers and tinsmiths, 

 several of the Peruvians are engaged in shopkeeping 

 and saloonkeeping. These strangers have more con- 

 tact with the Mocheros, and some of them seem to 

 be liked by the natives, although only a few are on 

 terms approaching intimacy. 



Among the foreigners (non-Peruvians) only the 

 Chinese are known to be organized. If the five 

 Japanese have an organization, they keep it quiet. 

 The Chinese have a "Chinese colony," of which the 

 leading shopkeeper, whose place of business is on 

 the plaza, is president. The Chinese are a familiar 

 element in this part of the coast. Considerable 

 numbers of their countrymen were brought into the 

 country during the past century as bonded laborers 

 for the haciendas. The usual term of bond was 12 

 years, during which time it is said that they were 

 often treated for practical purposes like slaves. It is 



