Sinchis

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Sinchis on Police Day

The Sinchis , also known as Sinchis de Mazamari after their training location , are a paratrooper unit of the Peruvian National Police (PNP) specializing in the fight against terrorism and drug trafficking . They were part of the Guardia Civil (GC) from its creation in 1965 until the GC was incorporated into the PNP in 1988. In their fight against Sendero Luminoso during the armed conflict in Peru in the 1980s and 1990s, the Sinchis played an important role, whereby they According to the Truth and Reconciliation Commission, they committed a particularly high number of crimes against the Quechua people of the Ayacucho , Apurimac and Huancavelica regions .

history

Established by the first Belaunde government

In the 1960s, a left-wing guerrilla movement led by Luis de la Puente Uceda was active in the province of Satipo ( Junín region ) . To combat this, the Los Sinchis Anti-Terrorism Battalion was founded in 1965 under the first administration of Fernando Belaúnde Terry , wholly funded by the United States government . For this purpose, a training center was set up in Mazamari in the Amazon region of the Satipo province, in which the Sinchis were trained by the Green Berets , special forces in the United States Army , as paratroopers and in combat by helicopter . However, it was the Peruvian armed forces that crushed the guerrillas. The US-funded Sinchis were not welcome in Lima and were not allowed to march through the streets of the capital.

Juan Velasco Alvarado and the Huanta Rebellion

After the military coup of Juan Velasco Alvarado , the United States completely stopped its military aid for the Sinchis, so that they did not receive any new equipment for a long time. 1969 but the military government suspended the Sinchis against demonstrating students in Huanta in Ayacucho region , which protested against the introduction of fees that each student at least should pay a failed examination. During the so-called Huanta Rebellion, the Sinchis and other police forces opened fire on the demonstrators, at least twenty of whom died. Nevertheless, the Velasco government withdrew its decree.

Incident in San Juan de Ondores

On September 5, 1979 occupied farmers of the village of San Juan de Ondores ( district Ondores , province of Junín , Region Junín ) the lands of Atocsaico that in 1926 by the Cerro de Pasco Copper Corporation had been acquired and not returned in the agrarian reform in 1969 to farmers , but were transferred to the state-owned Sociedad Agrícola de Interés Social (SAIS) Túpac Amaru, despite a court ruling in 1963 that the previous sale of Atocsaico to the Copper Corporation was null and void. The farmers demanded the return of the lands. On December 18, 1979, the government of Francisco Morales Bermúdez sent 300 Sinchis who forced the peasants to leave the state. However, these responded with throwing stones. The Sinchis opened fire, killing two farmers and injuring 15. There were 44 arrests.

Operation against Sendero Luminoso by the second Belaunde government

After the underground Maoist movement Sendero Luminoso raided a police station in Tambo in the province of La Mar in Ayacucho, President Fernando Belaunde Terry declared a state of emergency in the Ayacucho region on October 12, 1981 and sent 193 police officers, including 40 Sinchis, to Ayacucho. The Sinchis were stationed in the city of Huamanga . Although there were never more than 120, they quickly reached even the smallest towns in the region with their helicopters , and there were never more than nine men in one machine.

Almost all Sinchis came from the coast, did not speak the language of the rural population of Ayacucho, the Chanka Quechua , and knew nothing of their culture. Sendero Luminoso appeared without uniforms, and the Sinchis quickly suspected all farmers of a place of terrorism. The relationship between the Sinchis and the Quechua population was characterized by mutual distrust, which intensified after the first atrocities against the peasants. According to the Truth and Reconciliation Commission, the Sinchis committed a particularly high number of serious violations of human rights .

Chalcos massacre

In September 1982 Sinchis came to Chalcos in the province of Sucre in two helicopters , presented themselves as protectors against the terrorists of Sendero Luminoso and organized joint sporting activities. After two weeks, the Sinchis got drunk, arrested the local teachers and shot them because they were terrorists.

Uchuraccay massacre

In January 1983 Sinchis came to the village of Uchuraccay , who fought against the intrusion of fighters from the Sendero Luminoso who had murdered their village chief. The Sinchis urged the residents to kill all strangers who came into the village on foot, because the Sinchis always come from the air. A few days later, on January 26, 1983, villagers murdered eight journalists and two other people who had come to the village to report on the armed conflict. In the following months the village was wiped out by Sendero Luminoso; Survivors fled to the jungle area.

Socos massacre and its legal processing

One of the atrocities with the greatest media coverage was the massacre of Socos (also Soccos; in Quechua Suqus or Soqos), a village in the province of Huamanga , where a unit of Sinchis murdered 32 men, women and children on November 13, 1983.

On February 8, 1984, the criminal trial was opened in the Huamanga First Court, and on July 15, 1986, eleven police officers, including six Sinchis, were convicted of murdering 32 Socos residents and attempted murder, while 15 defendants were acquitted. The sentences ranged from no less than 25 years to 10 years in prison, but the first of the convicted police officers left the prison on December 1, 1988, and the last of them on June 17, 1991. The first lieutenant of the Guardia Civil Luis Alberto Dávila Reátegui, who was sentenced to no less than 25 years as the main culprit, was released on April 5, 1991.

Use in the valley of the Ene

In 1989, Sendero Luminoso began operations in the Río Ene valley in the Satipo province in the Junín region, where mostly Asháninkas lived. The US drug enforcement agency DEA and the Green Berets sat in the mission of Cutivireni in the district of Rio Tambo the province of Satipo determines where about 700 Asháninkas with Franciscan - Missionaries lived and used the place as a base for fighting terrorists and drug dealers. While some Ashaninkas had left the mission and joined Sendero Luminoso, the others in the mission resisted massive attacks by the latter. From September 1991, 169 Ashaninkas under the direction of Father Mariano Gagnon were airlifted to the Machiguenga village of Kirigueti in the Urubamba Valley, where some still live today. On the other hand, Ashaninka came from other places fleeing from the Maoists to the military base in Cutivireni, which eventually had 2,000 Ashaninka residents. A large number of these fought together with the Sinchis against the Maoists and drove them from several places. Many ashaninkas on both sides fell into battle.

The word sinchi in Quechua

The word sinchi is very common in all Quechua languages ​​and means “tough, tough, resilient, strong, brave”. In Chanka Quechua , its main meaning is "numerous" or "much". It is applied to people as well as to things or conditions, which is why it can also mean “immense, enormous, enormous, great”. For example, the sentence Wamanga llaqtaypi sinchi sinchi llaki (in the song Ofrenda by Carlos Falconí Aramburú ) means: "In my place Huamanga there is enormous suffering". It can also mean “warrior” or “soldier”, especially in the context of the Incas . In the plural it is called sinchikuna .

folklore

Because of the atrocities committed in the armed conflict, the tall, white , North American-like, uniformed, camouflaged Sinchis became an occupying power and cruel murderers without compassion for the Quechua farmers.

Shortly after the Huanta bloodbath in 1969, the professor Ricardo Dolorier from Ayacucho wrote in his song Flor de Retama : Por Cinco Esquinas están, los Sinchis entrando están, van a matar estudiantes huantinos de corazón “At the five corners of the street in Huanta they, the Sinchis are coming, they will kill students who are Huanta people at heart ”. Although this song was also sung by Sendero Luminoso over ten years later, it is now part of Ayacucho folklore.

The Sinchis also serve as symbols of violence in Quechua- speaking Waynus : Chuqipukyu kinraytañas sinchikuna hamuchkan, Putuqunay llaqtatañas sinchikuna yaykuchkan. Hakuyá paniy ripusun ama balapi wañuspa, hakuyá wawqiy ripusun ama balapi wañuspa ("The Sinchis come to Chuquipuquio's side, the Sinchis invade the village of Putucunay. Let's run, little sister, so we don't die in the hail of bullets! Let's run, little brother so that we don't die in a hail of bullets! ").

literature

  • Gustavo Gorriti Elbow: Sendero: historia de la guerra milenaria en el Perú . 2nd ed., Editorial Planeta Perú, Lima 2009 (nota: 1st ed. Editorial Apoyo, Lima 1990).
  • Monika Ludescher: Estado e Indígenas en el Perú. Una Análisis del Marco Legal y su Aplicación. In: René Kuppe, Richard Potz: Law & Anthropology: International Yearbook for Legal Anthropology, Vol. 10., Martinus Nijhoff Publishers, The Hague / Boston / London 1999, pp. 122–264, here p. 242.

Web links

The Sinchis today

history

Commons

Commons : Los Sinchis  - collection of images, videos and audio files

Individual evidence

  1. ↑ Gustavo Gorriti Ellenbogen (2009), pp. 248–249.
  2. ^ A b Roger Saravia Avilés: Rebelión en Huanta, Junio ​​de 1969 . Universidad Nacional de Educación Enrique Guzmán y Valle "La Cantuta", Lima 2007.
  3. ↑ Amnesty International Report 1980. London, 1980. Perú, p. 161.
  4. ^ Dos campesinos, muertos por la policía peruana. El País, 21 de diciembre de 1979.
  5. ↑ Javier Puente: La “masacre” de San Juan de Ondores: Reforma, comunidad y violencia en la sierra central (1969-1979). Argumentos - Revista de análisis y crítica, edición N ° 4, año 10, diciembre de 2016.
  6. ↑ Gustavo Gorriti Ellenbogen (2009), pp. 225-235.
  7. ^ A b Informe Final de la Comisión de la Verdad y Reconciliación : 1.2. Fuerzas policiales. Lima 2003, pp. 154-160.
  8. ^ Informe Final de la Comisión de la Verdad y Reconciliación : 1.2. Fuerzas policiales . Lima 2003, p. 162.
  9. ^ Informe Final de la Comisión de la Verdad y Reconciliación : 2.4. El caso Uchuraccay . Lima 2003.
  10. ↑ Víctor Tipe Sánchez, Jaime Sánchez Tipe: uchuraccay, el pueblo donde los que Morian llegaban a pie . G7 Editores, Lima 2015.
  11. ^ Informe Final de la Comisión de la Verdad y Reconciliación : 1.2. Fuerzas policiales . Lima 2003, p. 174.
  12. ^ Informe Final de la Comisión de la Verdad y Reconciliación : 2.7. Las ejecuciones extrajudiciales en Socos (1983) . Lima 2003, pp. 53-63.
  13. ^ Informe Final de la Comisión de la Verdad y Reconciliación : 2.7. Socos . Lima 2003, pp. 58-60.
  14. ^ Informe Final de la Comisión de la Verdad y Reconciliación : 2.8. Los pueblos indígenas y el caso de los Aháninkas. Lima 2003, pp. 241-275.
  15. ↑ Monika Ludescher (1999), p. 242.
  16. ↑ Clodoaldo Soto Ruiz : Runasimi-kastillanu-inlis llamkaymanaq qullqa. University of Illinois, 2010, p. 165 (sinchi), 68 (kallpa: fuerza, vigor = sinchi kay), 135 (Kuchiman qarani sinchita. Sirvo bastante (comida) al chancho), 136 (qari: sinchi).
  17. ↑ Abilio Vergara: La tierra que duele de Carlos Falconí: Cultura, musica, identidad y violencia en Ayacucho. Capítulos IV + V, pp. 139-222. Capítulo V. "Ofrenda" y las formaciones de la violencia en uns sociedad poscolonial , pp. 170–222, here p. 174. Universidad Nacional de San Cristóbal de Huamanga. Ayacucho, 2010.
  18. ↑ Jesús Guillermo Caso Álvarez, Valentina Yauri Matamoros: Literatura Quechua: Saberes Ancestrales de Tradición Oral Autóctona , Universidad para el Desarrollo Andino, sin fecha, p. 35: 18. Kirinpiyari Hipanaki, miyuchasqa wachiyoq sinchikuna = guerreros con lanzas envenenadas; 6. Waqanki, Inkakunapa pachanpis huk sinchiwan huk ñusta anchata kuyanakurqosqanku. = En la época incaica un soldado y una ñusta de clase noble se enamoraron perdidamente.
  19. ^ Informe Final de la Comisión de la Verdad y Reconciliación : 1.2. Fuerzas policiales . Lima 2003, pp. 160-161 and 251.
  20. ↑ Abilio Vergara: La tierra que duele de Carlos Falconí : Cultura, musica, identidad y violencia en Ayacucho. Capítulos IV + V, pp. 139-222. Capítulo IV. La Tierra que duele de Carlos Falconí. La historia de la violencia en la canción popular , pp. 139–169, here p. 152. Universidad Nacional de San Cristóbal de Huamanga. Ayacucho, 2010.
  21. ↑ Ciprian Calle Lima: Cancion Huayno, memorias de mi padre. Tastabamba . Moner Lizana: Chungui - Cultura e identidad (undated).