Quechua peasants. Peru.
Less than a month into the administration of the first peasant President in the bicentennial Creole Republic of Peru, cultural and political events are taking place that are upsetting the certainties of the bicentennial “national identity”.
The Peruvian electorate, last June 6, by means of an unprecedented uprising at the polls, defeated the entire oligarchic platoon, and elected a peasant, a “foreigner” for the viceroyalty of Lima, as the President of the bicentenary.
This political defeat upset and continues to upset the “owners” of the Creole Republic, who immediately wanted to “redomesticate” the unsubmissive President by means of a failed “economic war” and “heating up the streets”, arguing that the Cabinet of Ministers was a danger to the “democracy and development” of the country. And so, they undertook and are undertaking a media war against the Government and its Cabinet under the dictum: “either they resubordinate or we expel them from power”.
The native hat and Quechua speakers were born to be domestic servants.
In Peru, as in the rest of the bicentennial creole republics, peasants and indigenous people are born to be servants of the mestizo families in the main cities of the country, and laborers in the haciendas.
This is a constitutive and organizing premise of the essence of the Peruvian Republic. And it is not only an economic issue, but also the anthropological identity of official Peru.
In Peru, in order to be formally admitted as a Peruvian citizen, the person, whether native or peasant, is obliged to renounce and deny his language, culture and identity, and assimilate as a mestizo, if he is a mestizo, all the better. Although in fact he will never be admitted as a full citizen.
Pedro Castillo is folklorically assumed to be the President wearing a hat, but in fact they look at him as their servant cholo.
So far this month, especially in the Congress of the Republic, and in the corporate media, in spite of the protocol efforts, racism and contempt on the part of congressmen and businessmen towards President Pedro Castillo and Premier Guido Bellido is evident. They are extremely uncomfortable that those who were born to be their gardener or their chauffeur, are now the President and Premier of their Republic!
In fact, at this very moment, congressmen, businessmen, public officials…, have in their homes, as domestic employees, the sisters, aunts, nieces, countrywomen…, of Pedro Castillo and Guido Bellido, cleaning their toilets or preparing their food, or taking care of their pets. The uncles, brothers, nephews, relatives of Bellido and Castillo were and are their gardeners, day laborers, chauffeurs… In the bicentennial Peruvian Creole Republic the provincial, Quechua or Aymara speaking, was born and is condemned to the submerged labor niches, in silence! And if they complain, they are reprimanded as insolent Indians.
For this reason, the oligarchy, the indebted middle class, and even the provincial landowners, regard Castillo and Bellido as their peons or servants.
But, what irritates the Creole and acriolado bosses the most is not only that their pawns are now the President and the Premier of their Republic, nor that they refuse to re-domesticate or moderate their irreverent behaviors towards the “established order”.
What irritates them most is that the State speaks to them and to the whole of Peru in native languages, such as Quechua. A millenary language that the political gamonales unsuccessfully tried to annihilate/erase for more than five centuries. The official epiphany of the Quechua language is the beginning of another historical defeat, the cultural defeat.
Castillo and Bellido have not yet begun to execute their “subversive” government program consisting of the Plurinational Constituent Assembly, revision of privatization contracts, redistribution of lands…, but with their mere “authentic presence” in the Creole State, they are beginning to cement the delayed historical promise: the cultural democratic revolution, using the corporeal language and the Quechua language as a political tool of emancipation. And this “revolution of common sense”, it seems, is what the privileged of the bicentennial official Peru fear the most.