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The Andean religion

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Can we speak of an Andean religion?

The word religion and not for less, has many critics, its concept has imperialist, colonial dyes or in a few words, ways of seeing the human being from the modern West. 

In spite of this, in its deepest sense it means “religare” that is to say, to connect man with nature and mystery.

That is why for this essay we will understand religion not as a monopoly of some institutions, but from the perspective of Panikkar (2014):

“Ultimate core of human culture, giving meaning to life”.

What is that meaning?

Religion could be seen as a necessity in moral issues, and social order, but it would be a mistake to see religion only as a utility.

Kenji Nishitani (1999) says: when life becomes meaningless, when we lose someone we love or other causes of suffering, an emptiness appears that nothing in this world can fill, an abyss.

Kenji continues, this abyss is always at our feet.

Many people might notice this as an answer to suffering, in any case it is the oldest answer we have.

At this point it is worth distinguishing the religious not as a struggle of doctrines but a dialogue of symbols (Panikkar, 2014).

The Andean religion

It comes to contribute, not from an ideology, nor trying to convince others to convert. Inspired by the spirit of tinkuy, an encounter that fosters reciprocity and dialogue. Embracing differences while cultivating a shared space for meaningful connection. (Monteagudo,2023)

Due to the transcultural impact in Latin America and the Andes, the Quechua religion has accepted the Christian God. It is equivalent to the Andean God, who would be the creator of life, a god who rewards and punishes in the present life. (Marzal,2005). Followed by the intermediaries: the saints, the Apus and the Pachamama.

The saints are equivalent to the wakas, among them is Jesus who is called Taytacha and Mamacha to the Virgin Mary (Marzal,2005).

The Pachamama is a kind being, who in August should be given offerings, as well as offer a little of our drinks when they are taken, the Apus or Wamanis are the mountains that observe and protect as well as can also punish.

In the communities the relationship is more direct with the Pachamama and fulfills a harmony with God, both collaborate and work harmoniously.

Author: Joan De la colina Roman


References:

  • Keiji Nishitani (1999) La religión y la nada
  • Panikkar Raimon (2014) La religión, el mundo y el cuerpo
  • Monteagudo, Cecilia (2023) Comprender desde la vida: la reivindicación del comprender andino como aporte a la cultura universal, según J. M. Arguedas
  • Marzal Manuel M (2005) La religión quechua actual en Religiones Andinas
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