Pishtaku

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Pistaku , Peruvian retablo , Ayacucho.

Pishtaku , Pishtakuq or Pishtaq (in Ancash-Quechua ), Hispanicized Pishtaco , in southern Peru Nak'aq (in Qusqu-Qullaw- Quechua) or Nakaq (in Chanka-Quechua ), in Puno and Bolivia Kharisiri , Lik'ichiri or Llik'ichiri (in Aymara ), in the Andean tradition of Quechua and Aymara in Peru and Bolivia, is a monstrous , mostly white murderer who sucks the fat out of the murdered indigenous people .

Word origin

The word Pishtaq “butcher” is derived from the verb in the central Peruvian Quechua dialect ( Waywash ) pishtay “to slaughter, cut the throat”. With the same meaning, the name Nak'aq is derived from the verb nak'ay in Southern Quechua . José María Arguedas stated in 1953 that in Ayacucho and Apurímac the name Nakaq and in Jauja (Junín) the name Pishtaku only denotes the human butcher, but never the animal butcher. However, Carlos Falconí Aramburú from Ayacucho 1986 in his Quechua-language Waynu Viva la Patria about the armed conflict in Peru uses the verb nakay for the slaughter of a cow, sipiy ("strangle, murder") on the other hand for the slaughter of people. In Ancash, where Pishtakuq or Pishtaq also denotes the human butcher , pishtaq is also used for the animal butcher, and Kuchi Pishtaq (pig butcher ) is the name of a star whose appearance in the sky on All Saints' Eve the pigs are slaughtered. In Cusco-Quechua nak'ay is also used for slaughtering animals. Already in the Huarochirí manuscript , nakay expresses the ritual slaughter of a lama for the mountain deity ( Wak'a ) Pariacaca: Llamaykiktam nakapunki. In Ch'akalqocha near Chinchero (30 km from Cusco) the name of the human butcher was given as ñak'aq , but ñak'ay means “to curse” and is a different verb than nak'ay . The ending -kuna ( pishtaqkuna , nak'aqkuna ) stands for the plural.

The Aymara name kharisiri goes back to the verb kharisiña "(for oneself, with a sharp blade) to cut off", lik'ichiri to the stem lik'i "fat (from animal or human)", where the verbs lik'ichsuña and lik'ichaña "fat away" or "to cut meat, pork rinds mean to do."

The legend

The legend of the fat-sucking killer Pishtaku or Nak'aq is alive in the Peruvian Andes, particularly in the regions of Ancash, Huánuco, Junín, Huancavelica, Cuzco, Ayacucho, Apurímac, Pasco and in the Lima mountains. The traumatic experiences of the indigenous peoples with the Spanish conquerors - similar to those with representatives of power up to the present day - were processed into myths early on in the colonial era . The pishtaku picks up on men and women who are alone and cuts their throats to eat their meat in the form of chicharrones and sell the fat. In other stories he buries his victims, sometimes alive, in order to fertilize the earth and to give strength to the buildings. The pishtaku is usually a white or mestizo , a man with a hat and leather jacket, on horseback or in a car, privileged and highly educated by the state. Sometimes he can belong to a neighboring indigenous ethnic group.

In 1896, in the seventh series of his Tradiciones Peruanas , Ricardo Palma describes how Quechuas from Cusco in 1700 called the monks there from the order of Padres Belethmitas or Barbones (founded 1667) as Nacas (Quechua: nak'aqkuna ), who kidnapped and killed indigenous people to extract human fat from them to make ointments.

In the Andean tradition, a lot of body fat is a sign of health, while diseases are explained by emaciation and a lack of fat. The practice of the Conquistadores of treating wounds with the fat of slain enemies appalled the indigenous peoples.

In today's stories, human fat is needed for the functionality of machines such as flour mills or aircraft engines, in other cases for pharmaceutical products. Likewise, Pishtaku are seen in development workers, the US Peace Corps or the missionaries from SIL International . This also includes the idea that children are first fattened so that the fat can be sucked out of them later.

The Nak'aq (here: ñak'aq ), former disciple of Jesus , resigned as the henchman of the Catholic clergy in 2005 and 2007 in the story San Bartolomé ñak'aqman tukupun ("How Saint Bartholomew became a Nak'aq ") the Chinchero area near Cusco. For human fat delivered - needed for menthol and medicine - he receives silver (or money) from the priests of the Santo Domingo convent . While the land reform under Juan Velasco Alvarado from 1969 on the former church property belongs to the indigenous people and the tributes - in kind and labor - for "Christ, the souls and the priest" have been abolished, the Nak'aqkuna continue their mischief. Whoever is destined to die by a nak'aq cannot escape it.

The fear of the pishtaku is also used by parents towards their children as a means of upbringing and thus passed on directly to the next generation.

According to Anthony Oliver-Smith, who carried out research in Ancash in the 1960s, the legend of Pishtaku and the associated profound distrust in foreigners has a vital function to keep the indigenous community united and at a distance from the real threat posed by whites and keep mestizos.

Literary processing

The Pishtaco has found its way into various literary works of Spanish-language South American literature, for example in the novel Death in the Andes (Lituma en los Andes) by Mario Vargas Llosa and in the story Tierra de Pishtacos (Land of the Pishtacos) by Dante Castro Arrasco . In a song by the Peruvian songwriter Ciro Gálvez Herrera , which deals with the armed conflict in Peru at the end of the 20th century, the Quechua title Iskay pishtaku chawpimpi "between two pishtakus" refers to the conflicting parties Sendero Luminoso and the Peruvian Armed Forces as pishtakus , who murder the indigenous people, while the Spanish title is Entre dos fuegos , "between two fires".

The Pishtaco was also the model for a modern legend, which became famous in 2009 but was quickly debunked as an invention of some police officers, according to which a gang of serial killers known as Pishtacos is said to have murdered 60 people in the period since the 1970s in order to sell their fat to cosmetic companies .

literature

Texts in Spanish

  • José María Arguedas : Cuentos mágico realistas y canciones de fiestas tradicionales. Folklore del Valle del Mantaro, Provincias de Jauja y Concepción. Archivo del Instituto de Estudios Etnológicos . In: Folklore Americano, Year 1, No. 1, Lima 1953.
    • P. 218. Cuentos de Pishtacus (Degollador)
    • P. 219. El toro devora a los pishtacus
    • P. 220. El toro mata a los pishtacus
    • P. 222. El pishtacu es muerto por medio de un ardid
    • P. 226. El pishtacu es muerto a tiros

Texts in Quechua

  • S. Hernán AGUILAR: Kichwa kwintukuna patsaatsinan ( Memento of July 20, 2011 in the Internet Archive ). AMERINDIA n ° 25, 2000. Pishtaku 1, Pishtaku 2 (in Ankash-Quechua , with Spanish translation)
  • Wañuchisqanmanta wirata tukuchinkus rimidyuman . Recorded by Alejandro Ortiz Rescaniere 1971, told by Aurelia Lizame (25 years), comunidad de Wankarama / Huancarama, provincia de Andahuaylas, departamento del Apurímac. In: Alejandro Ortiz Rescaniere: De Adaneva a Inkarri: una visión indígena del Perú . Lima, 1973. pp. 164-165 (in Chanka-Quechua , online at RUNASIMI.de: Nakaq (Nak'aq) ).
  • Wirachunchu - fairy tales from the Andes. Nakaq . Huk upas kasqa warmichantin ..., in: Winfried Dunkel: Quechua for travelers to Peru. 4th edition. Reise-Know-How-Verlag Rump, Bielefeld 2003, pp. 117–119. ISBN 3-89416-078-0 (gibberish 36).
  • Delfín Farfán Villa, Roberto Farfán Villa (Comp.): Willaykusqayki. República del Perú, Ministerio de Educación, Lima 2014. Upachamanta , p. 12; Nakaqmanta , p. 38.

Secondary literature

  • Horst Bornhütter: The mythical figure of the “kharisiri” among the Aymara . In: Ekkehard Schröder, Dieter Frießem (ed.): George Devereux on his 75th birthday. A commemorative publication . Vieweg Verlag, Wiesbaden 1984, ISBN 3-528-07920-7 , pp. 197-202.

Individual evidence

  1. ↑ José María Arguedas : Cuentos mágico realistas y canciones de fiesta tradicional del valle del Mantaro, Provincias de Jauja y Concepción - Archivo del Instituto de Estudios Etnológicos . In: Folklore Americano, Year 1, No. 1, Lima 1953, p. 218. No se llama nakaq a los carniceros en los pueblos de Ayacucho y Apurímac donde he vivido, así como no se llama pistacu a los de este mismo oficio en Yeah. Nakaq o pishtacu son los degolladores de seres humanos. Y este terrible personaje del que se cuentan tan pavorosas historias ha dado a la palabra una limitación absoluta. Nakaq es sólo este degollador de seres humanos.
  2. ↑ Abilio Vergara: La tierra que duele de Carlos Falconí: Cultura, musica, identidad y violencia en Ayacucho. V. "Ofrenda" and the formaciones de la violencia en uns sociedad poscolonial. P. 192f. Universidad Nacional de San Cristóbal de Huamanga. Ayacucho, 2010.
  3. ↑ S. Hernán AGUILAR: Kichwa kwintukuna patsaatsinan. AMERINDIA n ° 25, 2000.
  4. ↑ Wolf Lustig: Glossary QUECHUA ANCASHINO-DEUTSCH , 1996.
  5. ↑ Herminio Matías Leiva et al .: Revalorando saberes tradicionales en la cuenca del río Casma ( Memento of February 21, 2014 in the Internet Archive ). Asociación Evangélica Luterana de Ayuda para el Desarrollo Comunal, Lima 2011.
  6. ↑ Diospa Simin Qelqa (Bible) 2004, passages (examples): Proverbs 9: 2: Uywakunatan nak'arqan, allin vinotan tupachirqan, mikhunatan mast'arqan , Leviticus 9: 8: Aaronmi altarman asuykurqan, hinaspan pay kikinpaq torilla kan pampanpaas 'arqan .
  7. ^ Nonato Rufino Chuquimamani Valer, Carmen Gladis Alosilla Morales, Victoria Choque Valer: Qullaw Qichwapa Simi Qullqan. Lima 2014 ( Memento of November 29, 2014 in the Internet Archive ). P. 131. Nak'ay. (r). Uywatapas, sallqatapas, huk kawsaqkunatapas kunkanta kuchuspa wañuchiy. Degollar, cortar el cuello de animales, matar. Llamataqa much'unpi kuchunawan takaspa urmachina, yawarnintataq kunkanta nak'aspa mankachapi chaskina. Para matar a la llama se le da un puntillazo con el cuchillo en la nuca, y luego de degollarla se recibe la sangre en una ollita.
  8. ↑ Hermann Trimborn (ed.), Francisco de Avila (comp.): Demons and magic in the Inca empire . Sources and research on the history of ethnology, Leipzig 1939. P. 43. Llamayquictam nacapunqui.
  9. ↑ a b Alison Krögel (2009): Layqas, ñak'aqs y condenados: los personajes sobrenaturales y la estética ( Memento of January 5, 2017) . Preparado para entregar en el Congreso 2009 de la Asociación de Estudios Latinoamericanos, Río de Janeiro, Brazil, on 11 al 14 de junio de 2009.
  10. ↑ Simi Taqe Qheswa - Español - Qheswa ( Memento of 2 October 2013 Internet Archive ). Academia Mayor de la Lengua Quechua , Cusco 2006. p. 346: nak'aq. Degollador, matancero. Carnicero. nak'ay. v. Degollar, carnear o beneficiar un animal para el consumo. P. 352: ñak'aq. Que maldice o blasfema.
  11. ^ Nonato Rufino Chuquimamani Valer, Carmen Gladis Alosilla Morales, Victoria Choque Valer: Qullaw Qichwapa Simi Qullqan. Lima 2014 ( Memento of November 29, 2014 in the Internet Archive ) . P. 134. Ñakay. (r). Imamantapas hukkuna chiqniy, mana allinnin munay. Maldecir, injuriar, blasfemar, execrar. Hamp'atuwanpas, huk'uchawanpas manas pukllanachu, chaykunaqa k'iriptinchiksi ñakawanchik. No es recomendable jugar ni con sapos ni con ratones, porque si los dañamos éstos nos maldicen.
  12. ↑ Gilles Rivière: Lik'ichiri y Kharisiri. A propósito de las representaciones del "otro" en la sociedad aymara ( Memento of September 24, 2015 in the Internet Archive ) . Bulletin de l'IFEA 20 (1), Lima 1991. pp. 23-40, here pp. 25f.
  13. ^ Alberto Tauro del Pino: Diccionario enciclopédico del Perú ilustrado . Preparado bajo la dirección de Alberto Tauro. Juan Mejía Baca, Lima 1966-1967. Entry Pishtaco .
  14. ^ A b c d Anthony Oliver-Smith: The Pishtaco: Institutionalized Fear in Highland Peru . The Journal of American Folklore, 82, No. 326, American Folklore Society, 1969. pp. 363-368 ( JSTOR ).
  15. ↑ a b c d Terry P. Smith: Con un solo corazón - la vida de los Quechuas de Panao ( Memento of February 22, 2014 in the Internet Archive ) . Comunidades y Culturas Peruanas N ° 31. ILV ( SIL International ), Lima 2006.
  16. ↑ Ricardo Palma : Tradiciones Peruanas, séptima series: IV. Los Barbones . Lima 1896.
  17. ^ Mary J. Weismantel: Cholas and pishtacos: stories of race and sex in the Andes . University of Chicago Press, 2001. pp. 199-200. ISBN 0-226-89154-2
  18. ↑ Jennifer McLagan, Leigh Beisch: Fat: An Appreciation of a Misunderstood Ingredient, with Recipes . Ten Speed ​​Press, 2008. pp. 216-217. ISBN 1-58008-935-6 .
  19. ^ Albert Marrin: Aztecs and Spaniards: Cortés and the conquest of Mexico . Atheneum, 1986. p. 76. ISBN 0-689-31176-1 .
  20. ^ Carolyn Nordstrom, Antonius CGM Robben: Fieldwork under fire. Contemporary studies of violence and survival . University of California Press, 1995. ISBN 0-520-08994-4 .
  21. ^ Jean Franco, Mary Louise Pratt, Kathleen Elizabeth Newman: Critical passions: selected essays. Post-contemporary interventions . Duke University Press, 1999. ISBN 0-8223-2248-X
  22. ^ Nancy Scheper-Hughes: Death without weeping: the violence of everyday life in Brazil . University of California Press, 1993. p. 236. ISBN 0-520-07537-4