﻿Vol.2] 
  COLONIAL 
  QUECHUA 
  — 
  KUBLER 
  409 
  

  

  painter 
  or 
  metalworker, 
  was 
  felt 
  necessary 
  to 
  prevent 
  the 
  officials 
  of 
  

   the 
  minor 
  government 
  from 
  becoming 
  financial 
  and 
  moral 
  burdens 
  to 
  

   the 
  community. 
  (Matienzo, 
  1910, 
  ch. 
  6, 
  pp. 
  16-17; 
  Eel. 
  geogr. 
  

   Indias, 
  1881-97, 
  1:180; 
  Means, 
  1932, 
  p. 
  154.) 
  

  

  Popular 
  education 
  was 
  conducted 
  entirely 
  by 
  catechetical 
  methods 
  

   in 
  the 
  parishes, 
  and 
  it 
  was 
  restricted 
  to 
  the 
  knowledge 
  necessary 
  for 
  

   the 
  discharge 
  of 
  the 
  simple 
  tasks 
  of 
  daily 
  devotions 
  (MacLean, 
  1943, 
  

   p. 
  57), 
  such 
  as 
  incipient 
  literacy, 
  rudimentary 
  arithmetic, 
  and 
  the 
  

   musical 
  culture 
  necessary 
  for 
  liturgical 
  purposes. 
  (Cf. 
  Vargas, 
  1940; 
  

   Mongrovejo, 
  1673, 
  p. 
  18.) 
  

  

  THE 
  PROBLEM 
  OP 
  THE 
  QUECHUA 
  COMMUNE 
  

  

  In 
  the 
  last 
  analysis, 
  the 
  Quechua 
  commune 
  is 
  the 
  repository 
  and 
  the 
  

   unit-cell 
  of 
  Quechua 
  "culture." 
  Kecent 
  estimates 
  yielded 
  about 
  3,000 
  

   communes 
  in 
  Peru, 
  sustaining 
  1,500,000 
  dwellers 
  (Poblete, 
  1938, 
  pp. 
  

   54-55, 
  60). 
  Discussion 
  of 
  the 
  commune, 
  therefore, 
  occupies 
  a 
  central 
  

   position 
  in 
  recent 
  writings 
  upon 
  social 
  problems; 
  its 
  survival 
  means 
  

   the 
  survival 
  of 
  an 
  Indian 
  society 
  in 
  Peru; 
  its 
  extinction 
  will 
  bring 
  the 
  

   disappearance 
  of 
  any 
  recognizable 
  Indian 
  cultural 
  component 
  of 
  

   Peruvian 
  nationality. 
  The 
  correct 
  solution 
  to 
  the 
  problems 
  of 
  the 
  

   Quechua 
  commune 
  is 
  today 
  a 
  matter 
  of 
  grave 
  political 
  interest 
  (Valdez 
  

   de 
  la 
  Torre, 
  1921) 
  . 
  The 
  retention 
  of 
  a 
  communal 
  regimen 
  of 
  property 
  

   by 
  Indian 
  villagers 
  is 
  the 
  main 
  issue. 
  The 
  present 
  paper 
  should 
  dem- 
  

   onstrate 
  the 
  seemingly 
  great 
  survival 
  value 
  possessed 
  by 
  such 
  com- 
  

   munes. 
  They 
  have 
  withstood 
  many 
  generations 
  of 
  attack 
  and 
  

   undermining, 
  from 
  encomienda 
  to 
  latifundismo, 
  fxpm 
  the 
  yanaconate 
  

   to 
  the 
  colonos 
  and 
  the 
  industrial 
  proletariat 
  of 
  modern 
  Peruvian 
  

   society. 
  The 
  explanation 
  may 
  be 
  that 
  no 
  mode 
  of 
  exploitation 
  can 
  

   survive 
  in 
  Peru 
  without 
  having 
  the 
  reservoir 
  of 
  labor 
  in 
  the 
  communes 
  

   to 
  draw 
  upon. 
  It 
  is 
  difficult 
  to 
  imagine 
  the 
  disappearance 
  of 
  the 
  

   Quechua 
  commune 
  otherwise 
  than 
  under 
  conditions 
  in 
  which 
  the 
  

   institutions 
  or 
  groups 
  both 
  exploiting 
  it 
  and 
  yet 
  vitally 
  interested 
  in 
  

   its 
  preservation 
  should 
  also 
  disappear. 
  The 
  age-long 
  survival 
  of 
  the 
  

   commune 
  is, 
  therefore, 
  an 
  attainment 
  of 
  the 
  successive 
  governments, 
  

   whether 
  Inca, 
  Colonial, 
  or 
  Republican, 
  which 
  have 
  exploited 
  it. 
  As 
  

   long 
  as 
  it 
  survives 
  in 
  its 
  habitually 
  depressed 
  condition, 
  new 
  exploiters 
  

   will 
  be 
  attracted 
  to 
  encouraging 
  its 
  continuation, 
  and 
  they 
  will 
  be 
  

   favored 
  by 
  its 
  singular 
  tenacity 
  and 
  stability. 
  

  

  BIBLIOGRAPHY 
  

  

  Acosta, 
  1940; 
  Almansa, 
  1899; 
  Andagoya, 
  1865; 
  Angelis, 
  1836-37; 
  Anonymous, 
  

   1889, 
  1923, 
  1943; 
  Aponte 
  Figueroa, 
  1867; 
  Arciniegas, 
  1939; 
  Arriaga, 
  1900, 
  1920; 
  

   Augustinians, 
  1865; 
  Avila, 
  1939; 
  Baudin, 
  1928; 
  Becker, 
  1932; 
  Belaunde, 
  1932, 
  

   1938; 
  Betanzos, 
  1880; 
  Benzoni, 
  1857; 
  Bingham, 
  1912, 
  1922; 
  Borda, 
  1881; 
  

   Bowman, 
  1916; 
  Bram, 
  1941; 
  Bueno, 
  1763-78; 
  Calancha, 
  1638; 
  Calvete 
  de 
  

   Estrella, 
  1889; 
  Castaneda, 
  1929; 
  Catholic 
  Ency. 
  t 
  1907-12; 
  Cieza 
  de 
  Le6n, 
  1864, 
  

  

  