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40-517: The population of Saraguro Canton in the 2001 census was 28,029. In 2010 the population had increased to 30,183. A sizable percentage of the population is made up of the Saraguro people , an indigenous ethnic group whose members have retained much of their land and customs. Saraguro canton is divided into ll parishes. This Ecuador location article is a stub . You can help Misplaced Pages by expanding it . Saraguro people The Saraguro

80-465: A Pachakutik militant and current prefect of Zamora Chinchipe; during his tenure he has become a figure of the Indigenous movement for his strong opposition to the policies of the presidency of Rafael Correa, becoming a pre-candidate of his party for the presidential election in 2017. He is the current mayor of Saraguro canton and is the first Indigenous person occupying that position despite Saraguro being

120-520: A district with the highest Indigenous population in the Southern region of Ecuador. Young Saraguro musicians break from tradition not only to index their aspirations to do something with their lives other than what tradition and stereotypes dictate for them, but also to index their real opportunities to do so as Saraguros. With greater participation in formal education and increased occupational diversity and mobility, young, cosmopolitan Saraguro musicians in

160-641: A measure of physical distance. In practice, the distances between tambos vary wildly, ranging from fewer than 10 km to nearly 45 km. Many different factors affected the placement of these tambos. In general, the Inca would try to build them near water and favorable terrain, while they would try to avoid unfavorable terrain (such as marshes or steep slopes). In some cases, the Inca would try to build away from local population centers (for reasons unknown), but other times would try to build near local labor sources. Furthermore, tambos placement may have been influenced by

200-576: A motor road reached the area. For women: For men Most of the Saraguros live at intermediate elevations in the Andes between 1,800 metres (5,900 ft) and 2,800 metres (9,200 ft). Traditionally they are farmers and livestock herders. A shortage of land in their homeland has led many to migrate eastward into the Zamora-Chinchipe Province of Ecuador. Others have migrated to Europe and

240-595: A particular expression of Indigeneity. Rather, the tastes and ambitions of many Saraguro youth point to an alternative conceptualization of Saraguro identity that is both firmly rooted in the "modern" and respectful of a long tradition of Indigeneity. A large number of (primarily male) Saraguro youth affiliate themselves with a subculture of heavy metal music. They listen to nation and international metal bands. Some of them play in local bands and organize local concerts. The film Saraguro: Historia Escrita con Sangre Inka (2010) (Saraguro: A History Written with Inka Blood) traces

280-663: Is a people of the Kichwa nation most of whom live in Saraguro Canton in the Loja Province of Ecuador . Although most now speak Spanish , Runashimi or Kichwa , a Quechua dialect, is also spoken and language revitalization efforts are being implemented. Likewise, the Saraguro have retained much of their land, customs and traditional dress. According to the INEC 's 2010 population census,

320-625: Is a sociologist and has written several academic articles on interculturality and plurinationality. Lawyer at Republic of Ecuador's Courts and Tribunals, Universidad Nacional de Loja. Diploma in Intercultural Research, Universidad Central del Ecuador. Master in University Teaching, Universidad de las Regiones Autónomas de la Costa Caribe Nicaraguense URACCAN, Nicaragua. PhD in Jurisprudence, Universidad Nacional de Loja. He belongs to

360-613: Is distinctly pre-Inca. However, some of these sites were renovated by the Inca, so some pre-Inca sites do feature some Inca architecture. For the sites built in the Inca period, the architecture styles can be divided into three basic categories. Some tampu were definitively local in their architectural style. This typically happened in places where the local culture was strong and was permitted to continue. Other sites would have mostly Inca architecture, but would have at least some subtle influence from local traditions. Finally, some tambos would contain only Inca style architecture. Because of

400-629: The Cañari . The ancestors of the modern-day Saraguro people, according to oral traditions, were moved to Saraguro by the Incas from other areas, possibly the Colla or other people from the Lake Titicaca and Cuzco regions. The Incas had a policy of forcibly moving people from one region of the empire to another, thereby diversifying the population and dispersing possible opposition to their rule. The resettlement policy

440-510: The "cold, rainy environment of the Andean highlands ." Hyslop notes that the kancha was the most common Inca structure, ranging from the great Qorikancha in Cusco to the smallest, remotest tambo along the Inca roads system. Thus, kanchas were not only present in tambos, but were present in a variety of Inca buildings. Historians think that kanchas were typically used as living facilities, which reflects

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480-812: The Ecuadorian State. Macas has honorary university degrees in anthropology, linguistics and jurisprudence. He was one of the founders of the CONAIE and of the Pachakutik Movement, and was member of the National Congress of Ecuador. She has served as Secretary for Bilingual Education in the Unión Nacional Educadores del Ecuador. She has authored several books, among them: Ecuador Chinchasuyupi Quichuacunapac Ñaupa Rimai = Literatura Indígena En Los Andes Del Sur Del Ecuador (Indigenous Literature in

520-473: The Ecuadorian society is. Issues such as teenage pregnancy, environmental degradation, deforestation, discrimination, racism, discontinuation of traditions are also present across the Saraguro territory. Saraguro activists and intellectuals are fighting for food sovereignty , decolonization, water protection, against polluting mining, Indigenous resurgence, legal pluralism, Indigenous Justice and autonomy from

560-761: The Kichwa Saraguro Indigenous People, Province of Loja - Ecuador. Leader of Education at the Coordination of Organizations of the Kichwa Saraguro People CORPUKIS - ECUARUNARI - CONAIE. Pushak / Rector of the Pluriversity "Amawtay Wasi" , academic space of education of the Peoples and Nationalities of Ecuador. Rector of Universidad Comunitaria Intercultural de las Nacionalidades y Pueblos Indigenas "Amawtay Wasi", 2013 - 2015. First Coordinator of

600-428: The Kichwa language. Historical records and oral traditions also attribute the traditional black and white colors of their clothing to ceremony and nobility, which were the meanings given by the Incas according to chronicler Cieza de León and recounted by the Saraguro. Being descendants of the elite soldiers of the Inca army, they retained that symbolism as well as the male population retained their long-braided hair, which

640-769: The Network of Indigenous, Intercultural and Community Universities of Abya Yala RUIICAY, 2008–2010. President of the Academic Council of the Universidad Indigena Intercultural UII-FILAC in La Paz, Bolivia. Author of the book: " The Education Paradigm of Abya Yala ." Carmen is a member of the Saraguro People. She has been a leader of his people and also of important Indigenous, national and international organizations. She has organized peaceful marches for

680-582: The Saraguro parish and páramos and its symbols represented in costumes continue to be present in the Kapak Raymi (the Great Celebration) celebrations in Saraguro. The Saraguros have retained control over their lands more successfully than many of the Andean subjects of Spanish colonization and contemporary colonialism of the independent country of Ecuador. Part of this may be due to their initial hostility to

720-631: The Southern Andes of Ecuador) Cultura espiritual:Una resistencia de los Saraguros en la actualidad: Las Ofrendas Florales (Spiritual Culture: A Contemporary Saraguro Resistance: The Flowers Offering) El Quinto Gobernador de los Saraguros: Historia Social y Organizativa (The Fifth Governor of the Saraguros: Social and Organizational History) Article in English: Bilingual and Intercultural Education, Perspectives and Current Reality He

760-460: The Spanish and the Indigenous people who collaborated with them. More importantly, however, the Saraguros were required by the Spanish to maintain an important tambo (inn or way-station) along a major communication route. They successfully argued that the operation and maintenance of the tambo required that they retain their land and its resources. They continued to manage the tambo until the 1940s when

800-509: The United States. Many contemporary Saraguros are doctors, architects, engineers, musicians, photographers, construction workers, artisans, farmers, entrepreneurs, politicians, teachers, lawyers, cooks, activists. And others continue to do agro-pastoralist activities while holding professional careers or combine more than one occupation. While having a distinctive identity, they are engaged in the consumer society and technology as much as most of

840-423: The accounts by a method of knots, which they call quipus , and in this way, after the troops had passed by, they could check and see that there had been no fraud. Many historians or scholars state that tambos are generally placed a day's walk from each other. However, as Hyslop points out, there are many factors, both individual and external, that can affect how much one can walk in a day, making this unreliable as

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880-575: The average speed of llama caravans, which would move more slowly than an individual. Another important traveler that would move more slowly than a typical individual would be the Sapa Inka . Since the Sapa Inka would travel with a grand procession, travel would be slower than if he were traveling alone, which would require closer tambo placement. Remains of tambos are scattered throughout modern-day Peru , Bolivia , Chile , and Colombia . The remains of

920-421: The defense of water and territories threatened by resources exploitation in southern Ecuador. She has promoted the exercise of Indigenous justice to harmonize the balance of life within the community. “As ancestral peoples with their own autonomy, we do not accept anyone, that no government or company takes away our right to life” Salvador Quishpe Lozano (Zamora, March 15, 1971), is an Ecuadorian politician,

960-611: The empire. The town of Saraguro, however, seems to have been founded by the Spanish rather than the Incas although a number of Inca ruins are in the nearby area. Whatever the facts about their origins. Saraguro in the 20th century celebrate their Inca heritage. In a debunked theory, some authors ascribe the black clothing typical of the Saraguro as a sign of mourning for the death of the Inca Emperor Atahualpa . Schools have been named after Inca emperors, Inca customs recreated, Inca architecture copied, and efforts made to preserve

1000-571: The functional sizes of the settlements probably corresponded to their capacity to house a population. The functions of the tambos were dependent on their size as well as the facilities they contained. Every tambo had the capacity to house various state officials. For example, the smallest tambos served as relay stations for the chasquis , who were state messengers who ran along state roads. Larger tambos could provide other functions as well. For example, larger tambos would have larger storehouses that could provide supplies and some lodging for armies on

1040-458: The general uses for the tambos that he learned from native peoples: And so there would be adequate supplies for their men, every four leagues there were lodgings and storehouses, and the representatives or stewards who lived in the capital of the provinces took great care to see that the natives kept these inns or lodgings (tambos) well supplied. And so certain of them would not give more than others, and all should make their contribution, they kept

1080-586: The move. This function should not be allowed to cause confusion between tambos and qullqa , which were only storehouses that armies would resupply from as they passed by. The largest and most luxurious tambos were generally used to lodge the traveling Inca and his entourage (typically wives and state officials). Beyond taking care of various kinds of travelers, larger tambos would also contain facilities where various specialists, such as potters and weavers, would produce their goods. They could also serve as administrative centers from which local lords would oversee

1120-492: The people living throughout the Inca empire than they were to the Incas themselves. Morris supports this argument with statements that tambos were frequently positioned for interregional contact and travel, as opposed to being positioned near large local villages. Although indigenous Andeans may have stopped using tambos after the fall of the Inca empire, tambos did not go entirely out of use: Spanish colonizers began to make use of

1160-405: The region. Furthermore, larger tambos would contain ceremonial spaces which would serve as places for religious practices. Additionally, historians have also found evidence of hunting activity, mining activity, and coca production/exploitation at tambo sites. Pedro Cieza de León made numerous references to the tambos in his Crónicas de Peru ; in the following passage, Cieza de León described

1200-678: The reign of Thupa Inka Yupanki from 1471 to 1493. Scholars estimate there were 2,000 or more tambos. Given this amount, the sheer variety of tambo size and function are hard to fully describe. At a minimum, tambos would contain housing, cooking facilities, and storage silos called qullqas . Beyond this, a considerable amount of variation between different tambos exists. Some tambos were little more than simple inns, while others were essentially cities that provided temporary housing for travelers. Further, there are no clear markers that distinguish larger tambos from villages or small administrative centers. Architecture and documentary evidence suggest that

1240-628: The roots of the origins of the Saraguro people by combining anthropological data with Inkan cosmovision in consultation with the Saraguro people. These are external sources about the Saraguro people and geography as well as institutions where Saraguro intellectuals are or have contributed with their knowledge: Amawtay Wasi Pluriversity (Pluriversidad Amawtay Wasi) I.C.C.I (Instituto Científico de Culturas Indígenas--Scientific Institute of Indigenous Cultures) Saraguro.org Behind scenes--Saraguro: Historia Escrita con Sangre Inka Tambo (Incan structure) A tambo ( Quechua : tampu , "inn")

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1280-435: The southern highlands of Ecuador are working to reconstitute their Saraguro Kichwa identity in a creative and selective process by which they discard, amplify, and reinvent the aspects of what they perceive to be authentic Saraguro musical culture. They also have found other ways of expressing themselves that are compatible with their self-identification as Indigenous and do not strictly rely on ties to an Inkaic past, or even to

1320-472: The strong influence local culture tends to have on these structures, Inca style-only tambos tend to exist more in isolated areas as opposed to areas with large populations. The kancha was an architectural feature found in many tambos throughout the Inca empire. The kancha consists of a walled rectangular enclosure , which houses a number of smaller one-room structures, facing a courtyard. The decision to build smaller structures within appears to be related to

1360-485: The tambo system. Sometimes the Spaniards used the original Inca tambo structures, but the Spaniards also built new structures along roads. Sometimes the Spaniards would build a new tambo along a road that still had a leftover tambo from the Inca empire. Historians know that the Spanish extended the tambo system beyond what existed throughout the Inca empire, increasing the amount of territory covered. The city of Santiago

1400-430: The tambos display a large variety of architectural styles. Although this variation is hard to capture in complete detail, some rough categories can be defined. For example, some tambos were built before the Inca empire existed, and the Inca simply took control of them. Pre-Inca tambo architecture can be divided into 2 basic categories. Some tambos were not modified in any way and therefore feature an architectural style that

1440-405: The tambos purpose of housing traveling individuals or groups. Scholars such as Craig Morris note that, after the collapse of the Inca empire , the people living within the territory of the former empire ceased to use tambos as they had before. From this, Morris suggests that the tambo system was a part of an "artificial urbanism" created by the Inca empire. Thus, tambos had been less useful to

1480-454: The total population of Saraguro canton is 30,183, but that total includes both the Indigenous and non-Indigenous people living in Saraguro. The Saraguro may be the descendants of people re-settled from distant regions in the Inca Empire in the 15th and early 16th century. In the 1460s the Inca empire conquered the Saraguro area. The pre-Inca people may have been the barely-known Palta or

1520-586: Was an Inca structure built for administrative and military purposes. Found along the extensive roads , tambos typically contained supplies, served as lodging for itinerant state personnel, and were depositories of quipu -based accounting records. Individuals from nearby communities within the Inca empire were conscripted to maintain and serve in the tambos, as part of the mit'a labor system. Tambos were spaced along Inca roads, generally about one day's travel apart. The Incas built many of their tambos when they began to upgrade their empire-wide road system during

1560-485: Was another marker of nobility among the Incas. Black as a sign of mourning is not part of the Inca symbolism nor among the Saraguros but has been adopted, especially by the young generations. Likewise, they attribute the symbolic concepts of their clothing to a representation of the Curiquingue ( carunculated caracara ), which has black and white feathers and was a symbolic bird of the Inca royalty. The Curiquingue inhabits

1600-556: Was called mitma . The numbers resettled were large, estimated to be up to 80 percent of the population of some provinces. One Spanish document says that the ancestors of present-day Saraguros were elite soldiers in the Inca army. This statement is bolstered by the fact that the Saraguros live along the Inca road or Kapak Ñan that stretched from Cuzco to Tumebamba (the northern capital of the Incas), and onward to Quito and thus occupied an important link for Inca communications and control of

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