﻿Vol.2] 
  CONTEMPORARY 
  QUECHUA 
  — 
  MISHKIN 
  443 
  

  

  land. 
  Marrying 
  within 
  the 
  community 
  gives 
  security. 
  The 
  family 
  

   holdings 
  are 
  maintained 
  intact 
  and 
  strangers 
  qualified 
  to 
  inherit 
  do 
  not 
  

   appear 
  in 
  the 
  community. 
  In 
  Kauri, 
  today, 
  there 
  are 
  only 
  two 
  out- 
  

   side 
  men 
  who 
  have 
  married 
  into 
  local 
  families. 
  Although 
  both 
  have 
  

   lived 
  in 
  the 
  community 
  for 
  more 
  than 
  20 
  years, 
  their 
  presence 
  is 
  still 
  

   resented. 
  They 
  are 
  referred 
  to, 
  in 
  insult, 
  as 
  men 
  without 
  a 
  place. 
  

  

  The 
  stranger 
  is 
  feared 
  and 
  hated. 
  The 
  entire 
  community 
  seems 
  as 
  

   if 
  it 
  is 
  ready 
  to 
  contract 
  and 
  recoil 
  in 
  the 
  face 
  of 
  any 
  outsider 
  attempt- 
  

   ing 
  to 
  work 
  his 
  way 
  into 
  the 
  community. 
  Anyone 
  selling 
  his 
  plot 
  of 
  

   land 
  to 
  the 
  stranger 
  is 
  considered 
  almost 
  a 
  criminal. 
  But 
  such 
  an 
  

   event 
  seldom 
  comes 
  to 
  pass. 
  The 
  stranger 
  realizes 
  that 
  he 
  can 
  gain 
  

   little 
  and 
  risks 
  a 
  great 
  deal 
  if 
  he 
  attempts 
  to 
  work 
  land 
  in 
  a 
  community 
  

   not 
  his 
  own. 
  He 
  will 
  not 
  receive 
  assistance 
  for 
  work 
  in 
  the 
  fields; 
  

   no 
  one 
  will 
  work 
  in 
  aine 
  with 
  him. 
  He 
  will 
  be 
  socially 
  ostracized. 
  

   Worst 
  of 
  all, 
  every 
  sorcerer 
  (pi. 
  98, 
  bottom, 
  right) 
  in 
  the 
  community 
  

   will 
  practice 
  the 
  black 
  art 
  against 
  him. 
  This 
  is 
  the 
  community's 
  

   culminating 
  attack 
  on 
  the 
  stranger 
  in 
  their 
  midst. 
  In 
  the 
  Kauri 
  

   case, 
  both 
  men 
  who 
  had 
  come 
  to 
  settle 
  with 
  their 
  wives 
  complained 
  

   bitterly 
  of 
  sorcery 
  attacks 
  from 
  which 
  they 
  had 
  suffered 
  great 
  distress. 
  

  

  The 
  presence 
  of 
  moieties 
  in 
  present-day 
  Quechua 
  communities 
  is 
  

   questionable. 
  8 
  Many 
  communities 
  are 
  divided 
  into 
  two 
  or 
  more 
  

   sections, 
  frequently 
  bearing 
  names 
  that 
  signify 
  " 
  upper" 
  and 
  "lower" 
  

   towns. 
  (See 
  this 
  volume, 
  p. 
  225, 
  for 
  aboriginal 
  divisions.) 
  These 
  

   as 
  well 
  as 
  other 
  designations 
  seem 
  to 
  have 
  geographical 
  significance 
  

   only. 
  

  

  Political 
  Organization. 
  — 
  The 
  origin 
  of 
  present-day 
  Quechua 
  polit- 
  

   ical 
  organization 
  is 
  usually 
  sought 
  in 
  the 
  structure 
  of 
  the 
  pre- 
  

   Columbian 
  community. 
  Pastor 
  Ordonez, 
  author 
  of 
  an 
  authoritative 
  

   work 
  on 
  the 
  Varayocc, 
  or 
  envarados, 
  bearers 
  of 
  the 
  staff 
  of 
  political 
  

   office 
  in 
  the 
  community, 
  asserts 
  that 
  the 
  institution 
  is 
  distinctively 
  

   indigenous. 
  A 
  fact 
  in 
  favor 
  of 
  this 
  view 
  is 
  the 
  absence 
  of 
  any 
  legis- 
  

   lation 
  giving 
  formal 
  recognition 
  to 
  the 
  Varayocc 
  organization. 
  It 
  

   may 
  be 
  said, 
  on 
  the 
  other 
  side, 
  that 
  the 
  titles 
  of 
  the 
  Quechua 
  officers 
  

   are 
  exclusively 
  Spanish 
  in 
  distinction 
  to 
  the 
  title 
  of 
  Hilacata 
  which 
  

   still 
  persists 
  among 
  the 
  Aymara. 
  Moreover, 
  the 
  functions 
  of 
  the 
  

   Quechua 
  officers 
  parallel 
  closely 
  those 
  of 
  the 
  Spanish 
  village 
  officialdom 
  

   in 
  the 
  16th 
  and 
  17th 
  centuries. 
  Spanish 
  influence 
  cannot 
  be 
  dis- 
  

   counted. 
  But, 
  although 
  the 
  Varayocc 
  may 
  not 
  be 
  the 
  exact 
  counter- 
  

   part 
  of 
  their 
  Inca 
  predecessors, 
  neither 
  are 
  they 
  wholly 
  identical 
  with 
  

   their 
  Spanish 
  namesakes. 
  Historic 
  factors 
  transforming 
  the 
  Quechua 
  

   community 
  itself 
  have 
  also 
  given 
  a 
  unique 
  character 
  to 
  the 
  political 
  

   organization. 
  

  

  The 
  titles 
  of 
  the 
  community's 
  official 
  hierarchy 
  include 
  the 
  alcalde, 
  

   alguacil, 
  segunda, 
  and 
  regidores. 
  Some 
  places 
  lack 
  the 
  office 
  of 
  

  

  Aymara 
  moieties 
  are 
  described 
  in 
  this 
  volume 
  (p. 
  541). 
  

  

  