﻿Vol.2] 
  CONTEMPORARY 
  QUECHUA 
  — 
  MISHKIN 
  425 
  

  

  turns 
  over 
  50 
  percent 
  of 
  his 
  crop. 
  Frequently, 
  he 
  must 
  also 
  offer 
  a 
  

   certain 
  number 
  of 
  work 
  days 
  to 
  his 
  landlord 
  at 
  a 
  substandard 
  wage. 
  

   In 
  some 
  cases, 
  the 
  landlord 
  supplies 
  the 
  seed. 
  In 
  other 
  cases, 
  Mestizo 
  

   small 
  landowners 
  actually 
  work 
  along 
  with 
  their 
  Indian 
  tenants, 
  

   the 
  tenants 
  supplying 
  the 
  seed 
  (Paucartambo 
  and 
  Acomayo) 
  . 
  

  

  Other 
  types 
  of 
  associations 
  of 
  Indian 
  farm 
  laborers 
  with 
  haciendas 
  

   are 
  known 
  in 
  the 
  country. 
  In 
  the 
  main 
  they 
  are 
  combinations 
  or 
  

   variations 
  of 
  the 
  basic 
  systems 
  described 
  above. 
  When 
  the 
  Quechua 
  

   is 
  deprived 
  of 
  arable 
  land 
  in 
  the 
  free 
  community, 
  he 
  is 
  put 
  at 
  a 
  dis- 
  

   advantage 
  and 
  native 
  agriculture 
  becomes 
  fraught 
  with 
  sharp 
  political 
  

   issues. 
  

  

  Agricultural 
  ritual. 
  — 
  Agricultural 
  ritual 
  is 
  highly 
  developed 
  among 
  

   all 
  Quechua 
  (pi. 
  95, 
  bottom). 
  Offerings 
  of 
  coca 
  and 
  liquor 
  (aguard- 
  

   iente) 
  are 
  made 
  periodically 
  to 
  the 
  earth. 
  Dates 
  for 
  planting 
  are 
  

   guided 
  by 
  phases 
  of 
  the 
  moon, 
  the 
  full 
  moon 
  being 
  regarded 
  as 
  particu- 
  

   larly 
  inauspicious. 
  In 
  August, 
  the 
  earth 
  is 
  thought 
  to 
  be 
  alive, 
  and 
  

   and 
  it 
  is 
  necessary 
  to 
  make 
  coca 
  offerings 
  to 
  protect 
  the 
  people 
  of 
  the 
  

   community 
  from 
  illness 
  and 
  the 
  crops 
  from 
  destruction. 
  This 
  cere- 
  

   mony, 
  in 
  Kauri, 
  is 
  called 
  Ccoime. 
  The 
  whole 
  family 
  participates. 
  

   The 
  women 
  select 
  the 
  coca 
  leaves 
  which, 
  after 
  being 
  mixed 
  with 
  in- 
  

   cense 
  and 
  llama 
  tallow, 
  are 
  burned. 
  The 
  ash 
  is 
  then 
  buried 
  by 
  one 
  

   of 
  the 
  men 
  while 
  the 
  others 
  turn 
  their 
  heads 
  away. 
  

  

  Christian 
  ritual 
  plays 
  an 
  important 
  role 
  in 
  protecting 
  the 
  crops 
  

   against 
  pest 
  and 
  the 
  rigors 
  of 
  climate. 
  Hail 
  is 
  fought 
  off 
  by 
  burning 
  

   incense 
  and 
  throwing 
  holy 
  water. 
  Against 
  "frost," 
  bonfires 
  are 
  

   started 
  in 
  the 
  fields. 
  However, 
  it 
  should 
  be 
  noted 
  that 
  many 
  Indians 
  

   consider 
  the 
  bonfire 
  (cconuy) 
  as 
  a 
  means 
  of 
  engaging 
  the 
  "frost" 
  

   in 
  physical 
  combat 
  and 
  not 
  of 
  protecting 
  the 
  plants 
  by 
  raising 
  the 
  

   temperature 
  in 
  their 
  vicinity. 
  For 
  this 
  reason, 
  bonfires 
  frequently 
  

   aggravate 
  the 
  "frost" 
  rather 
  than 
  give 
  relief. 
  Frequently, 
  the 
  

   "frost," 
  enraged 
  by 
  the 
  deliberate 
  resistance 
  of 
  the 
  Indians, 
  will 
  

   destroy 
  everything 
  in 
  the 
  fields. 
  

  

  Worms 
  and 
  beetles 
  and 
  other 
  insects 
  are 
  excommunicated. 
  Num- 
  

   erous 
  legends 
  are 
  associated 
  with 
  the 
  various 
  pests 
  that 
  attack 
  plant 
  

   life. 
  Frequently, 
  they 
  embody 
  the 
  spirits 
  of 
  men, 
  legendary 
  or 
  real, 
  

   who 
  have 
  caused 
  injury 
  to 
  the 
  community. 
  For 
  rain, 
  children 
  are 
  

   sent 
  out 
  to 
  recite 
  the 
  "Misericordia," 
  and 
  to 
  weep 
  at 
  the 
  absence 
  

   of 
  water 
  and 
  rain. 
  (Cf. 
  Garcilaso, 
  1723, 
  bk. 
  4, 
  ch. 
  3, 
  on 
  sending 
  out 
  

   children 
  and 
  dogs 
  to 
  make 
  a 
  great 
  din 
  at 
  lunar 
  eclipses.) 
  

  

  Herding. 
  — 
  Few 
  reliable 
  data 
  on 
  the 
  extent 
  and 
  nature 
  of 
  Quechua 
  

   herding 
  are 
  to 
  be 
  found 
  in 
  the 
  literature. 
  From 
  general 
  observation, 
  

   it 
  appears 
  that 
  the 
  keeping 
  of 
  sheep, 
  llama, 
  and 
  alpaca 
  herds 
  is 
  wide- 
  

   spread, 
  though 
  it 
  is 
  only 
  in 
  the 
  higher 
  altitudes 
  that 
  herding 
  becomes 
  

   a 
  primary 
  activity. 
  In 
  southern 
  Peru, 
  sheep 
  wool 
  and 
  alpaca 
  wool 
  

   are 
  produced 
  in 
  large 
  quantities 
  to 
  enter 
  the 
  world 
  market. 
  The 
  

  

  