Principles and Values of the Uyantza of the Kichwa Native People of Sarayaku
Since the inception of Kawsak Sacha, the UYANTZA of the Kichwa Indigenous People of Sarayaku has been historically practiced in obedience to and respect for the principles of Amazanga Runa, Manga allpa mama, Nunguli mama, and other beings. This has allowed us to consciously benefit from the life-giving resources created by our Pachamama, without indiscriminately impacting the territories of life. The Uyantza is a way of living our Sumak Kawsay (Good Life). However, with the arrival of missionaries, due to a lack of understanding, they labeled it as pagan festivals and imposed Christian religious practices, establishing specific dates during the Christmas season each year.
The uyantza is the highest expression of the Kichwa people's cultural identity. It is a time when women and men fulfill their roles, showcasing their knowledge. It is a space for teaching and learning both in the village and in the jungle, where all cultural knowledge is put into practice: hunting techniques and skills, war dances, traditional dances, drumming, gastronomy, clothing, attire, and body painting (wituk). It is a time for performance and creativity, where unique adventures are experienced, life stories are shared, and new scenarios of coexistence are explored within the current context. What is experienced throughout a lifetime within the family is shared during these days in the community with great joy and jubilation.
In our purinas (tambu) our relationship is both material and spiritual, and only when we act respectfully do we obtain the appropriate and necessary knowledge for the spiritual encounter with the beings that inhabit the Kawsak Sacha.
Living Memory
These principles of the Sacha Runa are not myths, they are not "kaliari timpu" or something from the past. They are living memory, still relevant in the current life of the Sarayaku people, allowing us to live in balance with Pachamama and Kawsak Sacha. They are teachings passed down to us by our elders to live with wisdom, respect, and harmony. They are moral principles that underpin the uyantza of Sumak Kawsay in the present and future of our people.
Principles of the Guardian Beings
Principles of the Amazanga Runa
(To be a protector of all beings in the jungle)
He warned us that if we did not follow the established rules, the poisoned dart would be fatal to us. This means not killing prohibited animals, not hunting indiscriminately, not cutting down trees, not competing with others, not mocking the creatures and the jungle, not leaving excessive waste, and above all, respecting sacred places and taking only what is necessary. Those who enter the jungle must be spiritually, psychologically, and physically prepared to be precise in their hunting.
For his part, the Amazanga delegates functions to other beings; in this case, the wasp plays an important role in verifying the actions of the hunters, whether or not they are complying with the rules, and if they are not, then the ethics of the good hunter is not who hunts the most, but who respects the rules established by the Amazanga runa; otherwise, the Juri Juri Supay will be vigilant to generate some punishment sentenced by the supreme being.
Principles of the Allpa Mama Manga
(To be feminine and protective of the mud)
It points out that we should not discriminate among the helpers of the uyantza, respectfully go to the place of the mud, not waste the mud, let creativity and inspiration be a way of expressing knowledge and joy, not compete, and be supportive among the women throughout the activity of the uyantza.
Principles of the Nunguli mama
(The goddess of production and abundance)
It teaches us to follow all the natural procedures for making chicha and preparing food, to enjoy food in community, thanking Mother Earth for all the food, it teaches us not to waste food, not to be competitive, to be equitable, and to support each other among women.
Phases of the Uyantza
Phase 1
Yandanguichu or Yandachina
The entire community participates in the wood gathering. This is where the chayuk kari and chayuk mama ask for help from others, for which the priostes will have prepared the chicha beforehand. It is the beginning of the festival.
Phase 2
Ringuichu
When men go hunting after women give them advice, it's a good vibe. It's time to gather good energy.
Phase 3
Manga allpata aparina mingay
A community work day (minga) is held to gather clay in designated areas. All the women and their helpers will go to the clay source, where they will obtain the best clay for making all kinds of pottery for the uyantza (a traditional Andean festival). The pottery-making process is exclusively the women's responsibility.
Phase 4
Lumuta aparina
A community work day (minga) for the cassava harvest. Each leader, along with their helpers (women), will go to the fields with their baskets to harvest the available cassava varieties. The entire community collaborates in the harvest. Making chicha (a fermented beverage) is the women's responsibility, with young people, girls, women, and the elderly all participating.
Phase 5
Wamak yanda mingay
The gathering of firewood, especially guadua bamboo, is a communal activity. This wood is used for firing all kinds of pottery that will be used in the uyantza (a traditional Andean festival). Each woman helps by inviting family members and neighbors to contribute firewood.
Phase 6
Shamunguichu
Arrival of the men from the jungle. Before entering the house of the uyantza, they gather in a special place where, at dawn, the women will meet them. Each woman will carry a small clay pot with chicha, mukawas (a type of drum), and a drum for the man. After a good drumming session, they will go to the respective celebrations. At the party house, the piwanero (the fife player) and the tambuniru (the drum tuner) will be waiting for them.
Phase 7
Sisa Kamari
On this day, the entire community—children, the elderly, families, and visitors—brings various jungle flowers to the homes of the festival organizers. The organizers of the festivities invite everyone to participate. Upon arrival, people are welcomed with chicha (a fermented corn beverage) and, as they drink, are doused with it. The entire community is expected to be aware of this tradition. The flowers will adorn the avenues, the road, and the central plaza, where the following day the entire community will gather for the festivities.
Phase 8
Kamarina
On this day, the priostes (festival organizers) and their helpers offer the community a wide variety of Sarayaku cuisine (a diverse array of foods and drinks). The food is prepared by elders, women who learned to cook from childhood and possess the gift of multiplying the food so that it reaches the entire community; they are known as Yanuk mamaguna.
Phase 9
Puru pakina
On the last day of the uyantza, the chayuk (man) dresses in colorful jungle animal skins and jungle attire, carrying a drum. He and his helpers then visit the priostes (festival sponsors). The chayuk mama (woman) dresses in pampalina and maqui kutuna, special fabrics, and colorful necklaces. Finally, clay pottery is thrown onto the roof of the house as a memento of the uyantza. Feathers and animal skins are thrown into the river.
Phase 10
Term of the uyantza
As evening falls, all the families from the festival return home, and everything descends into absolute silence, a moment of rest and unforgettable memories. A truly memorable experience for a Sarayaku man and woman.
This is a moment of reminiscing; there's a sense of having shared good times with the community, and at the same time, a feeling of loneliness when recalling the days spent together in the community and in the jungle. These are memories that will remain in the collective memory of the entire community.