I had a chance to visit a Mapuche shaman (machi) before I even knew who the Mapuches were. I understood vaguely that they were an indigenous population in Chile, but not much more than that. A friend who lives outside of Temuco, coincidentally the center of Mapuche culture in Chile, invited me to visit a machi who was known to her family. I couldn’t take any pictures (except of the pigs which were a major point of pride), but I was intrigued and honored by the experience.
Some good looking pigs!
The machi lives in a rural area outside of Temuco, in a small house surrounded by fields. In the yard there were pigs, sheep, chickens, and a tall wooden statue painted freshly that day with white and blue designs, which are sacred to the Mapuche. She was preparing to attend a large ceremony which would bless the coming crops. She explained the purpose of the ceremony, the style of dress she would wear, the ranking of all the attendees (women machis in the front, then men machis, then any machis who weren’t properly dressed, then everyone else). She was very self-possesed and confident. She explained things patiently and politely, but in the same way you would answer a 4 year old who asks how a car works. Pleased that they have asked and to display your knowledge, but doubtful that they will understand. And that was probably fair, because there is a lot to Mapuche history and culture, and I had no background at all.
The Mapuche flag, adopted in 1991
Wikipedia tells us that the Mapuche are a combination of various indigenous ethnicity in south-central Chile and south-western Argentina, with shared culture, history, and linguistic heritage. They are 4% of the Chilean population, many of whom have integrated into modern Chilean lifestyles. Those that continue to live in traditional style are primarily based in agriculture with strong traditions in metalwork and weaving.
Starting in the 1500s, Spanish and other European colonizers pushed them further and further south into the regions of Araucania and Patagonia, until finally in the late 1880s, with the large army it had prepared for the War of the Pacific the Chilean government “pacified” them and claimed all their territory. What followed went along the lines that most US readers will be familiar with from our own history with indigenous populations.
Conflict between parts of the Mapuche community and the Chilean government continue to the present, and mostly revolves around land and forestry. Much of the lands of Araucania and Patagonia which were given to European settlers are claimed by Mapuche activists per a treat with the Chilean government in the late 1800s. Only the past 20 years have seen concessions by the Chilean government and slow movement towards some kind of reparation.
Occasionally the conflict turns ugly on both sides. The more violent elements claiming to represent the Mapuche community have used tactics like making death threats and burning building on contested land to get their point across. The Chilean government has handled these cases under the terrorism laws originally written by the Pinochet dictatorship, although in most cases the crimes themselves could be sufficiently punished under normal statutes. As in the US, the anti terrorism provisions deprive citizens of basic rights and impede their efforts of defense. Just a few days ago, while I was in Temuco, a house on hotly contested land was burned to the ground, with the elderly owners still inside.
Jan 4 – Arson Deaths in Chile Spark Anti Terror -The Guardian
This occurred on the anniversary of the date, and near to the location where a Mapuche activist was shot in the back by Chilean police forces in 2008. As the article states, no one has claimed responsibility for the fire, and many in the Mapuche community have spoken out against it. You can read the spanish language open letter, written by internationally known Mapuche community leader Lonko Juana Calfunao to Chilean President Piñera here.
It is important to note that this is a controversial and complex topic with a long history, and here I have barely scratched the surface. It is at best an introduction and by no means comprehensive, or even entirely correct. I thank those who took the time to talk with me and look forward to comments.
Campana Project 