Contrary to Literature, which is the individual product of a creative effort, Oral Tradition is the result of a collective and anonymous endeavor. It does not belong to a specific author, or even to those who transmit it, but rather to communities and entire groups of people who have declaimed it through time. As a result, its reception and production mechanisms have a polyphonic quality to them.

Essentially, in the Quechua-Andean psyche, oral tradition -which is fundamentally made up of myths and legends-- configures a symbolic universe from their essence. In spite of having attained remarkable levels of development in science, architecture, the arts, agriculture and philosophy, Inca culture lacked a writing system. They did invent the puzzling quipus, a mnemotechnic system which they used to record accounting data as well as history, but Andean culture remained eminently oral. In the 16th century, the Spanish conquest brought with it a writing system, catholic religion and a new language.

In spite of the five centuries that have transpired and the advent of audiovisuals and the Internet, the Andean oral tradition has survived and the stories, legends, myths and narrations of antiquity continue to be passed on from generation to generation, mainly through indigenous languages like Quechua and Aymara.

• Some myths and narratives from the oral tradition

The Inkari myth

One of the most firmly rooted myths in the Andean world is that of the Inkari or Inkarri. The legend says that when the last Inca emperor was executed by the Spaniards, the various parts of his dismembered body were buried in different places throughout Peru. His head is said to rest under the Presidential Palace in Lima, while his arms are said to be under the Waqaypata (Square of tears) in Cuzco and his legs in Ayacucho. On the day when the far flung body parts of the Inca emperor come together as one again, the Inca will be resurrected to power and the oppressive system of the Spaniards will come to an end.

The yawar mayu

People say that when we die, our soul begins a long journey towards the Great Beyond. When it has traveled long distances and is near the boundary that separates heaven from hell, the souls arrives laboriously to the blood river or Yawar mayu, which is guarded by black dogs. Facing the river the soul weeps disconsolate because it cannot cross to the other side.

The soul then asks the black dogs for help, as the dogs lie stretched out on the river's bank, talking about the sins and excesses men have committed while living. "I have trekked through paths covered with mud and excrements. Please help me cross the river" the soul says to one of the dogs, and the latter, overcome with pity, ferries the soul to the other side on its back.

Of course, this only happens if the person was good while alive. If the soul belongs to someone who has been wicked and sinful, the dogs --who know everything- refuse to help, and so, the soul stays behind and continues to roam forever.

Compiled by Odi Gonzales

• The wicked cat assembly

Saqra michikunaq asanblyamanta

(Versión quechua)

Allin kuska tutatas, laqha tutatañas, chay fuira de la ura nisqankutas; saqra michikuna chupan sayarisqa willanakuq rinku lluy lawmanta, hatun asanbliyaman, huñunakuyman. Chaysi, llapanku chayaqtinku, huk machu michi tapuyta qallarin sapanka michikunata:

- Awir yaw Bernakucha, imatan qan ruwamuranki ch'isiyaq?

-Ñoqaqa, marsuy, wayk'usqanku mankamanmi hisp'ayuni- nispas nin huk saqra michiqa.

- Allin, wayqey, kusa- nispas llapan michikunaqa kusisqa t'aqllaykunku.

-Qanri, yaw Yana guitarra? -nispas tapun hukta

-Ñoqaqa, marsuy, huk qholla wawachaq uma pukyuchantan soqsoyamuni llapanta! -nispas willakun huk saqraqa.

-Qanri, niñu Miguilitu? -nispas tapullantaq huktapas.

-Ñoqaqa, !uyariychis llapaykichis! Paya duyñuytan chupaywan seq'omuni- nispataqsi willakun kay saqraqa.

-Qanri, Ñuñu puchu?

-Ñoqaqa, marsuy, huk uwijatan chichuyachimuni, ichapas iskay umayoq uñan lloqsinanpaq- nispas nin kay michiqa.

Hinapis, saqra michikunaq asanbliyanqa tukupun pacha illariyta, manaraq inti lloqsimushaqtin. Chaysi, sapanqa michi kutipun "Minchha kama, minchha kama, wayqey" nispa.

Compiled and narrated by Odi Gonzales

The wicked cat assembly

(English version )

It is said that at midnight, at the time of limbo, during that moment known as "outside the hour", the wicked cats, with their tails erect, gather together for their assembly, a great nocturnal meeting. Once there, when all have arrived, the oldest cat begins the meeting by asking every cat:

" Let's see, you, Bernaquito, what evil doings did you carry on yesterday, during the whole day?"

"I, master", -answers the cat- "defecated in the pot where my owners were preparing their lunch".

"Very well done, little brother, very well" say the other cats, congratulating him with cheers and applause.

After that, the old cat asks another cat:

"How about you, Black Guitar?"

"I, master", -he answers- "I sucked out all the fluid from the cranium of a new born".

"And how about you, Little Miguelito?"- the old cat inquires of another cat.

"I, master, --listen to this everyone!-- I used my long tail to strangle my owner, an old lady" he answers.

"And you, Last of the Lineage?"

"I, master"-answers the cat- "I impregnated a sheep, in hopes that the offspring will be born with two heads"

And so, when the oldest cat has finished asking everyone their news, the assembly is adjourned at dawn, just before the sun comes up. At that point each cat takes leave saying : "See you tomorrow, my brothers, see you tomorrow".

Translation: Gorky Cruz

© 2001 The National Foreign Language Center at the University of Maryland.
All rights reserved.
Last update: May 29, 2007.
E-mail us questions, comments and suggestions.