﻿462 
  SOUTH 
  AMERICAN 
  INDIANS 
  [B. 
  A. 
  E. 
  Bull. 
  143 
  

  

  and 
  to 
  physical 
  education. 
  Meanwhile, 
  the 
  teacher 
  can 
  concentrate 
  

   his 
  best 
  efforts 
  in 
  behalf 
  of 
  the 
  handful 
  of 
  Mestizo 
  children 
  who 
  come 
  

   from 
  Spanish-speaking 
  homes. 
  The 
  teachers 
  themselves 
  complain 
  

   of 
  the 
  situation, 
  but 
  there 
  is 
  no 
  remedy 
  until 
  a 
  system 
  of 
  education 
  

   using 
  Quechua 
  as 
  a 
  medium 
  of 
  instruction 
  is 
  put 
  into 
  effect. 
  

  

  Everywhere 
  there 
  is 
  an 
  emphasis 
  in 
  education 
  of 
  males 
  as 
  against 
  

   females. 
  This 
  is 
  most 
  noticeable 
  in 
  the 
  Departments 
  where 
  the 
  

   Indian 
  is 
  predominant 
  and 
  is 
  explained 
  by 
  the 
  Quechua' 
  's 
  conservatism 
  

   in 
  matters 
  of 
  sex 
  status. 
  In 
  the 
  Puno 
  schools, 
  there 
  are 
  422 
  males 
  to 
  

   100 
  females; 
  in 
  Apurimac, 
  382 
  males 
  to 
  100 
  females; 
  the 
  figures 
  for 
  

   Cuzco, 
  which 
  are 
  approximately 
  average 
  for 
  the 
  country, 
  show 
  231 
  

   males 
  to 
  100 
  females; 
  Lima 
  schools 
  have 
  the 
  lowest 
  ratio 
  with 
  100 
  

   males 
  to 
  126 
  females. 
  

  

  RELIGION 
  

  

  Quechua 
  religion 
  today 
  is 
  essentially 
  a 
  special 
  form 
  of 
  Catholicism 
  

   (pi. 
  100). 
  The 
  Catholic 
  ritual 
  and 
  theology 
  has 
  penetrated 
  to 
  the 
  

   most 
  isolated 
  Quechua 
  communities. 
  Most 
  of 
  the 
  surviving 
  non- 
  

   Catholic 
  elements 
  are 
  coated 
  over 
  with 
  a 
  Catholic 
  surface. 
  

  

  Just 
  as 
  in 
  peasant 
  Europe 
  Catholicism 
  was 
  combined 
  with 
  local 
  

   pagan 
  worship, 
  so 
  the 
  pre-Columbian 
  religious 
  forms 
  throughout 
  the 
  

   Americas 
  were 
  frequently 
  absorbed 
  in 
  local 
  church 
  practice. 
  The 
  

   problem 
  is 
  complicated 
  here 
  in 
  that 
  already 
  specialized 
  brands 
  of 
  

   Catholicism 
  born 
  in 
  the 
  peasant 
  districts 
  of 
  Spain 
  were 
  further 
  modi- 
  

   fied 
  and 
  amplified 
  by 
  the 
  local 
  religions 
  in 
  the 
  New 
  World 
  and 
  by 
  inter- 
  

   nal 
  historic 
  changes. 
  To 
  disentangle 
  the 
  various 
  elements 
  and 
  to 
  

   place 
  each 
  historically 
  and 
  geographically 
  requires 
  control 
  of 
  both 
  the 
  

   American 
  and 
  Spanish 
  sources. 
  

  

  It 
  has 
  been 
  pointed 
  out 
  elsewhere 
  (Mishkin, 
  1940 
  a) 
  that 
  the 
  modern 
  

   Quechua 
  have 
  not 
  developed 
  a 
  highly 
  integrated 
  religion. 
  The 
  ele- 
  

   ments 
  often 
  do 
  not 
  jibe; 
  there 
  is 
  no 
  attempt 
  to 
  relate 
  one 
  element 
  to 
  

   another. 
  In 
  distinction 
  to 
  typical 
  Mexican, 
  or 
  let 
  us 
  say, 
  Guatemalan 
  

   examples, 
  Quechua 
  religion 
  appears 
  to 
  be 
  a 
  loose 
  jumble 
  of 
  beliefs, 
  

   ideas, 
  and 
  practices, 
  disconnected 
  and 
  unsystematized. 
  

  

  Be 
  this 
  as 
  it 
  may, 
  Quechua 
  religion 
  is 
  not 
  a 
  negligible 
  factor 
  in 
  the 
  

   life 
  of 
  the 
  community. 
  The 
  supernatural 
  beings 
  are 
  closely 
  involved 
  

   in 
  the 
  economic 
  and 
  social 
  life 
  of 
  the 
  inhabitants. 
  Ritual 
  and 
  ceremo- 
  

   nialism 
  are 
  allied 
  to 
  the 
  most 
  practical 
  and 
  serious 
  objectives 
  of 
  men 
  

   and 
  women. 
  The 
  public 
  ceremonials 
  are 
  pivots 
  and 
  high 
  points 
  of 
  

   communal 
  life. 
  Magic 
  and 
  curing 
  enter 
  into 
  the 
  whole 
  field 
  of 
  human 
  

   relations. 
  Moreover, 
  outside 
  of 
  Government, 
  the 
  Church 
  is 
  the 
  only 
  

   other 
  great 
  constant 
  whose 
  pressure 
  is 
  felt 
  in 
  every 
  community. 
  

  

  The 
  supernatural. 
  — 
  The 
  supernatural 
  beings 
  of 
  the 
  Quechua 
  fall 
  

   into 
  various 
  classes. 
  There 
  are 
  the 
  good 
  and 
  the 
  bad 
  spirits, 
  the 
  ter- 
  

   restrial 
  and 
  the 
  celestial, 
  the 
  deities 
  as 
  opposed 
  to 
  spirits, 
  a 
  Catholic 
  

  

  