#Andean Cosmovision Philosophy

[shamanflavio]

Circular Time in the Andean Cosmovision

This is a cosmogony that understands existence in layers. A human for instance is considered a point in time, space and consciousness. Reality as experienced it’s mostly based on the level of consciousness that the observer possesses. “Space”, through a process of a gravitational dynamic will be correspondent to the ratio of consciousness achieved. “Time” is experienced cyclically in an ever…

[fatehbaz]

Indigenous food sovereignty in the Andes: Locals discuss agro-ecology and reciprocity in the Quechua cosmovision

Excerpts:

In the Andean world, Allin Kawsay reflects the core conceptions of Andean cosmovision such as the concept of interconnectedness with the cosmos, human and non-human world leading to  a  stage  of  equilibrium  with  nature (Huanacuni,  2010;  Gudynas,  2014;  Lajo,  2005; Jaramillo,   2010).  

In this study, when research participants across the four Quechua   communities  when  prompted  with  the  question  about  the  role  of  Allin  Kawsay  in  food  practices, unanimous answers were provided by all. As one study participant stated:

“Allin Kawsay is an ancestral principle and this principle has been practiced since many centuries ago. It is an ideology of sustainable living because if it was not for Allin Kawsay then there would have been no systems of governance and law in our community. For example, we have the ayllu (community), and ayni (reciprocity) principles that enable us to work well together’’.

Another research participant stated:  “All our actions and labour are connected with our rituals and nurturing attitude towards Pachamama. In my house, we all know that all things on earth are living spirits and deserve respect.  I help my neighbour with minka and yananti when a widow needs help with her chacra. All those actions reflect my Andean cultural identity, my cosmovisions, and that leads me to Allin Kawsay”

The narrative above about Allin Kawsay is supported by Peruvian Indigenous scholar Javier Lajo, who is one of the very few Peruvian scholars who has written about Allin Kawsay and who supports the narratives above. Regarding Allin Kawsay, Lajo explains:

It is a philosophy for the sustainable use of the natural resources available  on  Pachamama,  and  managed  accordingly  to  Andean principles of reciprocity, duality, and solidarity for the overall state of equilibrium with Pachamama, human and all living beings. (Lajo, 2011; authors’ translation).

Further, empirical analysis brought to light a range of features among these, four that are   particularly   relevant   to   food   security   (see   Figure   4): Ayni; reciprocity Ayllu: collectiveness Yanantin and Masintin: equilibrium Chanincha:   solidarity

(...) In effect, this study reveals that Quechua communities adopt a series of food policies to  prevent  them  from  facing  food  hardship.  One  of  them  prioritizes  local  agricultural  production by producing food first for their own family and community consumption. Then any surplus is exchanged through a bartering system with other ayllus.

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Marialena Huambachano. Enacting Food Sovereignty in New Zealand and Peru: Revitalizing indigenous knowledge, food systems and ecological philosophies. Journal of Sustainable Agriculture.

[missntrp]

homesick-ish

Some random thoughts...

My biggest regret right now is not having continued learning kichwa when I was in Ecuador. I remember how the world made so much more sense when I started studying the kichwa language, cosmovision and philosophy... why did I stop?

I miss feeling closer to nature. I miss the cold, fresh andean wind in the mornings, and the sunny caramel sunsets behind the mountains.... I miss looking at them every day, so close, so alive and powerful.

Also, I feel like sometimes it’s hard being “down-to-earth” while living in perfect little Denmark. I don’t want to forget how harsh life is in other countries, in my own country. I guess sometimes I feel kind of guilty for moving to live in bubble of comfort... not that my life is perfect right now, but I will just not complain. 

[priyanathcamargo]

We got our first teacher training coming soon and you can be so part of it. If you are feeling the calling to immerse yourself into a deep hatha vinyasa practice, learn the fundamentals of yoga philosophy and the basic principles of reciprocity as taught in the Andean Cosmovision, this is your opportunity to connect with us and support our project of sharing this vision and spreading this medicine around the globe. Become a RYT 200 and let the journey of self - discovery and community service begin !!! Much Blessings www.andeanyoga.com #yogabarcelona #yogaenbarcelona #yogaespaña #yogaenlima #SacredValleyYoga #Cuscoyoga #andeanschoolofyoga #ASY #Teachertraining200 #Teachertraining300 #teacherTraining500 #yogaretreats #Adhikarayoga #PeruYoga #ashtangayogainbound #yogachallenge #yogaaddict #yogapose #yogasana #yogaeverydamnday #yogatime #yogafun #practicacarajo #sadhanaserio #elcaminoeslameta #peace #calm

[shamanflavio]

You Deserve Nothing

So often, I have clients telling me they believe they deserve certain things in their life now. Although I am very sympathetic when I hear this and understand where they are coming from, I also know that the dynamics of life don’t work that way. Thinking like that only sets us up for more frustration and anger when those things don’t materialize. There is a better mindset that fosters a very…

[fatehbaz]

Few more notes from Huambachano’s article on agro-ecology and egalitarian principles in Andean cosmovision:

[T]he food security framework of Quechua and Māori resonates with  conceptions  of  food  sovereignty.  Food  sovereignty focuses  on  the  human  right-based  approach  to  respect  and  protect people  who  produce  food  and  the  right  of  individuals to have access to healthy and affordable food (Holt-Gimenez, 2014; Wittman et al. 2010). In resonance with the concept of food sovereignty is the vibrant set of cultural and ecological values of Quechua and Māori that ensures that both the rights of individuals and the human  right  to  food  are  achieved  without compromising  the  sustainability  of  the  ecosystems.

Collectivity and self-governance

To illustrate this argument, Quechua people exercise their right to define their agricultural and food policy through their ancestral self-governance system known as ayllu. This  tradition  includes  a  sector  of  land  that  is  operated communally  alongside  chacras  or small  plots  allotted  to  individual families,  and  there  is  an  ayllu  leader  chosen  by  all  ayllu  members. Quechua farmers use the ayllu to decide collectively what they want to produce and consume and has prevented them from experiencing issues in their food systems.  Thus, good  living  principles  such  as  the  ayllu  plays  a  key  role  in  the  communal  governance  of  Andean people to ensure that all members of the ayllu have access to sufficient and nutritious food (Esteva, 2002; Earls, 1998; Gonzales, 2015).

Reciprocity

With  regard  to  the  role  of  the  Ayni  principle  in  food  security, Peruvian historical accounts suggest that the Ayni  played  a  spiritual and essential  role in guiding  the  Andean people’s  ethical  principles  and  beliefs  when working in the Tahuantisuyo for their food sustenance (Argumedo  &  Wong,  2010; Espinoza, 1987; Estermann, 2007; Lajo, 2005; 2011). For example, the Andean people would ‘reciprocate’ the gifts given by their  gods – sea (fish),earth (food crops) and sea (water), not only by conducting offerings and rituals  before the beginning  and  at  the  end  of  their  harvest festival  season,  but   also  by applying  this Indigenous philosophy in their daily lives (Lajo, 2011). This study supports such argument and extends knowledge by providing evidence that the ayni complements the functioning of the ayllu system, and thus ensures the availability of food for agricultural production.

Research  analysis  shows  that  both  yanantin and mansitin  complement one  another  and   embody   the   principle   of   ‘duality’.   An   example,  of   these   principles  is in  the transmission of  knowledge  relating to agricultural  practices,   where  the  roles  of  women and  men complement each other. In an attempt by research participants to explain me about yanantin and  mansitin,  they  referred  to  my  experience  of  observing  them cultivating  food  together.  Indeed,  I  observed  that  both  man  and  women carefully  selected  both  male  and  female seeds for pollination. Then the man ploughed the land and together men and women planted the seeds. They added that this process ends in the culmination of the ‘harmonious’ experience of  complementary.  Thus,  it  is  understood  that  yanantin  and  mansitin  are principles that are intertwined.

Ecological and social solidarity

Chaninchay, it is an act of solidarity: for example, as one research participant stated ‘’we do community work and go and help the elderly. We go and assist the elderly by gathering food on their behalf and they have a sense of community support”. Other research participants described Chaninchay as “to talk truthfully and with clarity, it is about being kind and having integrity”. Chaninchayis used in the agricultural management systems, which are based on principles  of  ecological,  productive,  and  social  solidarity.  At  the  core of  this  principle  is  a  profound   respect   for   Pachamama   and   reverence   for   the   power   and   fragility   of   the   environment for the attainment of Allin Kawsay – good living (Estermann, 2007, Lajo, 2011).

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Marialena Huambachano. Enacting Food Sovereignty in New Zealand and Peru: Revitalizing indigenous knowledge, food systems and ecological philosophies. Journal of Sustainable Agriculture.