Colonial women chieftains: cacicas or kurakas, and capullanas
Early colonial testimonies record the existence of capullanas, females who were sole rulers of large polities in northern Peru; the conquest put paid to the custom and titles. In the southern Andes, however, hereditary female chieftains of towns and lineage groups often presided over small or large populations settled in valleys, towns and hamlets, kurakazgos or cacicazgos.
While the cacicazgo took its name from a Taino word adapted by the Spaniards to describe local chieftains (male caciques and female cacicas], the institution’s roots were planted in the pre-contact era. Through these chieftainships, men and women, sometimes jointly, exercised political, economic and spiritual authority over a lineage group (ayllu') who originally acknowledged a common ancestor.21 The incumbents in the cacicaggo, only some of whom were of noble descent, collected state and ecclesiastical taxes, distributed land, directed the sowing and harvest of crops, and undertook the care of sacred places for the worship of their ancestors. The caciques and cacicas ensured the surplus production of crops required for their communities’ tribute payments to colonial rulers. A cacica could be incarcerated for failing to cover any shortfall in collections from either community assets or her private resources.22 Moreover, the cacica’s authority encompassed ‘promoting respectable, Christian living and preventing discord; settling small disputes; assigning and executing corporal punishment; and generally serving as [matriarch] of the community’.23Scholars attribute the longevity of cacicazgos to Spanish succession practices, which emphasised family inheritance and possession across generations. Moreover, after the conquest, the Spanish Crown administered Mexico and Peru through indirect rule; for example, unsuccessfully seeking to retain a puppet Inca (Manco Inca, 1533—1544) to add legitimacy to its rule.
It also maintained pre-existing hierarchies in colonial towns to facilitate the collection of labour and tribute. After initial rule by the leading conquistadors, viceroys replaced these in Mexico (1535) and Peru (1544). By contrast, substituting local chieftains with Spanish officials was still underway in the early nineteenth century in both viceroyalties.In her study of power in the Andean world, Maria Rostworowski has argued that in northern Peru matrilineal descent allowed women to inherit the kurakazgos, and that this custom lasted ‘until the beginning of the Republic [1826], with the difference that during the viceroyalty the husband exercised effective command’. Capullanas also ruled throughout the colonial era, although their husbands ‘governed in their name’.24 The pre-contact authority of capullanas among the Yunga of northern Peru was acknowledged in 1542 by four quipucamayoq (those entrusted with keeping records using a cord system known as quipus). The women chieftains of the coast and plains were highly respected, the witnesses claimed, and although they were married to kurakas, the women were the commanders.25 In practice, however, authority was vested in the couple: either one could rule in the absence of the other. Women also occupied the cacicazgos temporarily on behalf of their young sons. Ample evidence exists of cacicas ruling in the erstwhile Inca capital of Cuzco and its neighbouring provinces in the late colonial era (1750—1800), as well as in other Peruvian rural provinces.26
In 1780 Peru was shaken by the rebellion led by Jose Gabriel Tupac Amaru, the interim cacique of three towns in the province of Canas y Canchis. The rebel leader sought a return to a pre-colonial world, claiming to be the rightful Inca heir. In the wake of the uprising, in which several cacicas played leading roles, the Crown sought to eliminate the cacicazgos. The attempt failed—although some cacicazgos were awarded to Americans of Spanish descent (creoles) and mestizos—and cacicas continued to succeed to office until the end of colonial rule in the nineteenth century.
More on the topic Colonial women chieftains: cacicas or kurakas, and capullanas:
- While cities have always been important in the fortunes of the Indian subcontinent, most of India’s vast population has lived in villages and hamlets whether in pre-colonial, colonial or even post-colonial times.
- Colonial and post-colonial distortions to traditional rule
- Kshatriyaisation of the Tribal Chieftains and Aryanisation of the Tribal Deities
- Islamic feminism, local women’s NGOs and women’s movements in Aceh
- Muslim women’s movements and women’s NGOs in Indonesia
- Women’s movements and women’s NGOs in Aceh
- The Romans, like the Greeks before them, held many traditional ideas about women's behavior and the role women should play in society.
- Although the United Nations and the government have exerted painstaking efforts to develop women’s rights, there has been and continues to be broad discrimination against the women in all social, economic and cultural aspects of life.
- Afrianty Dina. Women and Sharia Law in Northern Indonesia: Local Women's NGOs and the Reform of Islamic Law in Aceh. Routledge,2015. — 202 p., 2015
- While men and women are considered equal under the Quran, Muslim women in the twenty-first century are still being burdened by conservative and patriarchal interpretations of the Quran.[943]
- The colonial feminine mystique
- Colonial ‘Justice’
- Disease and colonial countermeasures
- Violence and Everyday Colonial Life
- Colonial spas