Professional Documents
Culture Documents
ig l e s i a s
Este libro ilustra una selección de las iglesias
andinas del norte de Chile. Orientados al
cielo en la sobrecogedora geografía que
D E L asciende desde el desierto hasta las cumbres
del altiplano, los templos hunden sus
DESIERTO
cimientos en el saber milenario del mundo
Residente en Nueva York los últimos andino. Sus construcciones centenarias dan
años colaborando para las revistas House cuenta de un rico proceso de asimilación
& Garden y Landscape Architecture, el
fotógrafo Max Donoso ha publicado cultural, a la vez que albergan hasta hoy el
varios libros en torno a la identidad profundo sentido de lo sagrado, verificable
cultural de Chile. Su trayectoria incluye
del
en la devoción de las fiestas religiosas. El
lecturas y seminarios como profesor en
The New York Botanical Garden y The ejemplo de las comunidades que las
Horticultural Society. Sus fotografías en
custodian como fuente de identidad debe
blanco y negro han sido exhibidas en
galerías de Nueva York, Washington D.C. servir de inspiración para apoyar su
y Santiago. Actualmente se encuentra restauración y conservación como
preparando otros libros que muestran
desierto
el valioso patrimonio cultural y natural patrimonio nacional. Sólo una sociedad que
de su país. respeta su legado cultural y espiritual puede
acercarse a la verdadera belleza.
M A X D ON O S O S A I N T
Realizó su tesis en torno a la iglesias day a profound sense of the sacred, as shown
andinas y comenzó la investigación y
registro del patrimonio histórico de los F O T O G R A F Í A S in the devotion felt at religious feasts. The
templos de la diócesis de Arica. En 2002 M A X D ONOS O example of the communities that guard the
fue becaria de la National Gallery en
Washington D.C. y, a partir de 2003, es T E X T O S
churches as a source of identity should provide
Coordinadora de la Comisión Nacional inspiration to support their restoration and
para Bienes Culturales de la Iglesia. Su M AG DALE N A PE RE I R A
marido, Cristian Heinsen, es licenciado C R I S T I ÁN HE I NS E N preservation as a national heritage. Only a
en letras y máster en documentales. society that shows respect for its cultural and
Inspirados por el padre misionero I N T R O D U C C I Ó N
Amador Soto Miranda (en la foto), han spiritual legacy can approach true beauty.
I S AB E L C R UZ
creado, junto a otros profesionales, la
Fundación Altiplano para la restauración P R E S E N T A C I Ó N Max Donoso Saint
de los templos andinos y la promoción
efectiva de la cultura tradicional. C AR LOS AL D UNAT E
A mi padre
I glesias
del
D esierto
Fotografías
M AX D ONOSO
Te x t o s
M A G DA L E N A P E R E I R A
C RISTIÁN H EINSEN
Introducción
I SABEL C RUZ
Presentación
C A R L O S A L D U N AT E
Asistente Fotografía
I G N AC I O D E L A C UA D R A
Diseño
H OMBO & Z EGERS
Tr a d u c c i ó n
M ARÍA T ERESA E SCOBAR
IN dic e
PRESENTACION 9
INTRODUCCION 11
PARINACOTA 20 ANCUAQUE 106
PUTRE 26 MAUQUE 112
C AQUENA 32 USMAGAMA 118
PUTANI 38 HUAVIÑA 124
SOCOROMA 42 TARAPAC A 128
PACHAMA 48 MAMIÑA 134
BELEN 54 MATILLA 138
GUALLATIRE 60 PIC A 144
LIVILC AR 64 CHIU CHIU 150
TIMALCHAC A 70 TOCONAO 158
CODPA 74 RIO GRANDE 162
GUAÑAC AGUA 80 PEINE 168
AICO 86 C ASPANA 172
PACHIC A 94 MACHUC A 178
ISLUGA 100 SAN PEDRO 182
BIBLIOGRAFIA 188
TRADUCCION 190
AGRADECIMIENTOS 211
P RESENTACION
L a E PI FA N Í A DE
LOS ANdES
Por milenios, las sociedades que habitaron los territorios que hoy conocemos como el sur peruano, el altiplano boliviano, el
norte chileno y el noroeste argentino, estimuladas por el medio ambiente árido, fueron tejiendo redes de interacción y adquiriendo
una identidad cultural común, que se consagró en el gran estado de Tiwanaku y sus sucesores, los reinos aymaras y el Tawantinsuyu
incaico.
Los legítimos herederos de esta tradición sur andina aún habitan en los diminutos oasis y quebradas del desierto o en la
inmensidad de los salares y bofedales del altiplano. En el norte de Chile, estas comunidades florecen arovechando los escasos recursos
de agua que escurren de los glaciares de las montañas y brotan sorpresivamente en medio de la aridez proverbial de Tarapacá y
Atacama.
Las capillas e iglesias que custodian estos pueblos son sucesoras de las antiguas “huacas” o lugares sagrados. Muchas veces ellas
están construidas precisamente en el mismo lugar que antes sirvió como adoratorio prehispánico, consagrando el lugar tradicional
de la epifanía, del encuentro entre el mundo natural y sobrenatural. Fuera de la capilla está el “calvario”, un pequeño santuario que
hace las veces de “mesa” o altar tradicional. Allí se celebran los rituales de ofrendas a la iglesia: se baña la cruz con la sangre del llamo
sacrificado, se queman hojas de coca y chicha de maíz. Las antiguas fuerzas divinas de los Andes están escondidas tras los Santos
colocados en los retablos y hornacinas: la Virgen es la “madre tierra” o Pachamama; San Santiago es “Illapu”, el poderoso rayo que
aniquila a los enemigos; San Antonio representa la vida y la riqueza que se multiplica en los rebaños de llamas, alpacas y ovejas.
La antropología enseña que el rito es la manifestación de las creencias. En este sentido, las capillas e iglesias que nos devela
este libro, son parte integrante del patrimonio e identidad de los pueblos andinos. Además, constituyen verdaderos documentos
que nos informan de los procesos coloniales de extirpación de las idolatrías, la evangelización impuesta, las rebeliones indígenas y
de esta peculiar adopción de la nueva religión, bajo cuya apariencia aún yacen las antiguas creencias. Estas iglesias y capillas también
sufrieron los embates de la Guerra del Pacífico, que a fines del siglo XIX consagró nuevos límites políticos entre Bolivia, Chile y Perú.
Las comunidades andinas, asustadas por la violencia desatada, escondieron a los santos patronos de los pueblos en cavernas selladas
para protegerlas del vandalismo.
Las bellas fotos de Max Donoso han logrado reproducir la magia de estos recónditos lugares, donde el viajero se sorprende
al encontrar la vida que brota escondida en medio de la aridez del paisaje y en el imponente marco de los cañones quebraderos de la
puna. La destacada historiadora, Isabel Cruz ofrece un panorama general histórico y antropológico que nos ayuda a comprender estos
extraordinarios testimonios de la fe popular andina. Los textos de Magdalena Pereira y Cristián Heinsen dan un relato pormenorizado
de cada una de las comunidades y sus iglesias, su historia y circunstancias, indispensable para conocer este valioso patrimonio andino
del norte de Chile.
I G L E S I A S D E L D E S I E R T O
I NTRODUCCIÓN
H a bi ta r e l D e sie rto :
U n a M ir a da
por Isabel Cruz de Amenábar
Dr. en Historia del Ar te
Profesora del Instituto de Historia
Pontificia Universidad Católica de Chile.
Desde el cielo, el paraje ocre claro del desierto sembrado de salares; cazadores paleoindios y en secuencia, de paleolíticos arcaicos, neolíticos,
al oriente, la tierra, irguiéndose en roca, transformándose en faldeo, cazadores, recolectores y agricultores de 12.000 años atrás han sido
en cordillera, en cima coronada. No hay huella humana, sólo polvo, exhumados en las excavaciones arqueológicas.5 Diseminados sobre el
sal, nieve. El acercamiento hace perceptible el trazo ligero, sinuoso, medio hostil, se izaron hacia el oriente, en acorde al escalonamiento
de las quebradas; la red de signos en piedra, el desmoronamiento de de la tierra. Bajo restringidas condiciones contemplaron el florecer
construcciones arcaicas. Al filo del borde azul, el cuadriculado gris de y el fructificar de las plantas oriundas, la papa, la quínoa, el chañar,
las ciudades. Y al aguzar la mirada aparecen, desgranándose sobre las y ascendieron hasta alcanzar la puna, o altiplano, estepa de altura,6
laderas, blancas iglesias y poblados. cubierta de hierbas resistentes -bofedales- que sólo brindaba
En el ámbito de sol y arena irradiantes sobre los cielos más subsistencia a los rebaños de auquénidos: llamas, alpacas, guanacos,
despejados del mundo, la visibilidad cruza distancias inauditas vicuñas.
amparándose en la transparencia del aire y las formas se recortan Ligeros de equipaje en los comienzos, anduvieron y anduvieron,
en contornos escultóricos; la vida para manifestarse, ha buscado atravesando la tierra árida en silenciosa y tenaz resistencia a los
emergencias limítrofes, elementales o de complejidad por descifrar. rigores de la naturaleza; desplazamientos de siglos acicateados por la
La inmensidad espacio-temporal se despliega a la mirada, en la necesidad básica - la bebida, el alimento- y testimonio de estrategias
distancia de la altura y en la profundidad del tiempo. de sobrevivencia y capacidad de adaptación imposibles. En quebradas,
Edades ignotas en otras zonas del continente, 7.000 a 2.000 a.C., persiguiendo el curso intermitente y precioso de las aguas, que
por la costa Pacífica entre el río Lluta y el Loa,1 un área de playas traen desde las cumbres las tormentas tropicales del verano o el
pantanosas y aguas temperadas, pródigas en especies (algas, mariscos, derretimiento de los hielos; en pequeños oasis en torno a pozos y
peces, guano) capturaron por milenios las remotas existencias surgencias naturales, guareciéndose, buscando sombra y humedad
itinerantes de los que venían desde el oriente interior, tal vez, de la frente a la gran planicie de más de mil kilómetros de arena calcinada -el
selva tropical.2 Los hombres Chinchorro quisieron detener el tiempo, desierto de Atacama, el más seco del mundo- habitaron, encauzando
momificando a sus cadáveres - a sus niños- con elaboradas técnicas.3 su vida hacia a una economía de recursos y de formas, que manifiestan
Son las momias intervenidas, más antiguas del mundo, varios milenios modos de ser.
anteriores a las egipcias. En los oasis prepuneños, jardines perdidos del desierto,7 entre los
En la depresión intermedia desértica, la pampa,4 vestigios de ríos Loa y Copiapó, en la hoya del gran salar de Atacama, atraídos
I G L E S I A S D E L D E S I E R T O 11
por delgados cursos de extraña persistencia, pesquisando humedades sal, pescado salado, mariscos y algas secas, conchas, cerámicas, figurillas, Al tiempo en que los españoles penetran y someten los Andes, La expedición de Pedro de Valdivia repite la experiencia y pasa
residuales de lo que fue aquel enorme lago de aguas oceánicas, los guano, pieles de lobo marino, textiles, cobre manufaturado, plumas y la civilización originaria, desplegada en un medio inhóspito, a una desde el caserío de Arica al desierto, saltando de oasis en oasis sin
testimonios arqueológicos han develado la existencia de comunidades sustancias alucinógenas, especialmente cebil, obtenido de los frutos altura media de 4.000 m. sobre el nivel del mar, ha afianzado redes apartarse del trazado prehispánico, la ruta más corta, por lugares
agroganaderas incipientes entre los años 2.000 a 500 a.C.8 Dispersos del arbusto del mismo nombre (Anadenanthera colubrina),17 productos de caminos; obras de hidráulica; agricultura intensiva en terrazas poblados y aguadas.29 A comienzos de 1540, Valdivia llega a Calama
estuvieron para aprovechar los mínimos recursos hídricos. Pero que se concentran en los ajuares funerarios de las aldeas en Solor adaptadas a la morfología del terreno, que evitan los efectos erosivos; desde Quillagua, y encontrando el lugar vegoso, desabrigado y de aguas
los grupos que poblaron la quebrada de Tulán, se abocaron a la y Quitor, donde se habrían localizado los centros residenciales más domesticación de plantas y animales; ganadería especializada; salobres, remonta la cordillera hasta Chiu-Chiu, que los españoles
concentración de viviendas circulares y explotaron los recursos de la densos.18 Ellos han detenido sus pasos en la tierra, pero su itinerancia conservación y almacenamiento de alimentos; sistemas de contabilidad denominan Atacama la chica, para continuar hacia Atacama la alta, San
puna, preparando la emergencia de la cultura más importante de la aspira a prolongarse en el más allá; para la arqueología son índices de y cómputos del tiempo; medios de transporte -sin aprovechamiento Pedro de Atacama, desde donde se dirigirá, con escalas, hacia Copiapó,
región: San Pedro de Atacama.9 una fase de auge en la cultura San Pedro, datada entre los años 300 de la rueda-; metalurgia; textilería; cerámica de perfección técnica y y de allí hacia el centro y sur del nuevo reino. Al saberse la noticia
El suavizamiento del clima altiplánico en los oasis y la organización al 900 d.C.19 sentido artístico; petroglifos y geoglifos, técnica propia y exclusiva del de su arribo, los habitantes de San Pedro de Atacama esconden sus
colectiva de los pueblos llevaron a las primeras aldeas agrarias, en la En el área septentrional de la zona, después de los testimonios desierto del norte de Chile.23 alimentos y queman una parte de ellos; llevan a sus mujeres y niños a
fase inicial de la cultura atacameña, entre los años 500 años a.C. y sobre los Chinchorro localizados en el área costera, las dataciones de Tales logros han sido aquilatados a partir del número de hallazgos un lugar escondido de la sierra y cerca de mil campesinos armados se
los 300 d.C. La tierra les ofrecía el regazo y sustento; en sus manos, la arqueología permiten acceder a una nueva secuencia cronológica arqueológicos y de testimonios etnohistóricos. Pero también se ha aprestan a defender el pukará de Quitor. Su situación en un cerro muy
amasada, se transformaba en útil, en instrumento. Cerámica negra desde el siglo XIII d.C. Pueblos de lengua aymara ingresan al altiplano precisado de ajustes y cambios en los modelos de observación y de “alto y agrio” según el cronista Jerónimo de Bibar,30 y la encarnizada
y roja pulida,10 abunda en sus enterramientos, testimonio de su y se sobreponen a los qolla, hablantes de lengua puquina y a grupos nuevos criterios de valoración cultural y estética. Ha sido necesario resistencia, no impiden, finalmente, que Francisco de Aguirre y sus
compenetración con el medio, su sentido de la utilidad y la belleza; recolectores y cazadores de lengua uruquilla.20 Organizados en ayllus, que las nociones de lo natural y lo primigenio renuncien a su sentido refuerzos se apoderen del emplazamiento.
pipas rojas, de textura mate, cántaros grandes con rostros -¿míticos?- jatha, en su idioma, - “unidades de parentesco”- son los señoríos peyorativo y que los conceptos de desarrollo y cultura se despojen de A permanencia se propone la dominación sobre el área y sus
tiestos negros matizados de brillos. La tierra yerma, sembrada de o reinos aymaras; rebasan los actuales territorios de Perú y Bolivia su connotación de dominio y superioridad para apreciar estas piezas, pueblos autóctonos. Intenta afiatar la red prehispánica de penetración
pequeños recuadros de verdor, va apareciendo dotada de atracción y tienden lazos parentales y caravanas entre la costa, la sierra y la desarrolladas no contra la naturaleza, sino con ella. Y se ha precisado y contacto que irá comunicando con los centros poblados hacia
para los pueblos del interior; comercio e intercambios culturales se selva. Maíz, algodón, madera, coca, sal pescado y guano, enriquecen de los movimientos artísticos de vanguardia y de las teorías que los cuatro puntos cardinales y en cada una de las circunscripciones
intensifican.11 Asentamientos estables en el desierto de Atacama, su alimentación y sus sembradíos, aportan materiales a viviendas, cuestionan la validez universal de los cánones clásicos de Occidente administrativas: Arequipa, Lima, Cuzco, en el Virreinato del Perú; Potosí,
hacen converger caravanas y grupos del norte y del oriente. Arriban vestimenta y objetos cotidianos. para que el arte de estos pueblos sea evaluado como tal. Chuquisaca, La Paz, Cochabamba en la Audiencia de Charcas; Jujuy,
visitantes desde la margen sur del lago Titicaca, actual Bolivia. El centro La presencia de avanzadas de los reinos aymaras, en coexistencia No un ingreso, sino un retorno es la primera etapa del dominio Salta, Tucumán en el Río de la Plata; Copiapó, La Serena, Santiago,
ceremonial y urbano de Tiwanacu, una de las culturas de mayor con grupos locales está documentada en lo que es hoy el territorio hispánico sobre este territorio;24 una fuga, casi: la expedición de Almagro Concepción en la Capitanía General de Chile. La presencia de un
longevidad en el espacio americano y trayectoria unilineal de 27 siglos,12 chileno al momento del contacto con los españoles. Hubo miembros al Cuzco en 1536, desesperada búsqueda de una ruta alternativa que poblamiento disperso en el período hispánico, encuentra su correlato
está expandiéndose en su radio sur hasta Copiapó, (Copa yapo), en de los señoríos aymara, lupaca, pacage y caranga en lugares de Arica, evite los horrores y las bajas enormes experimentados por la tropa indispensable en la prolongación de las prácticas de itinerancia
el territorio chileno. Contacto o confrontación entre estos pueblos; y a estos últimos se les señala en ciertos sitios de Tarapacá.21 Son -muertes, mutilaciones por congeleamiento, frío intenso, hambre- al en vertical de los pueblos de origen;31 las llamas autóctonas son
sólo quedan de ello los vestigios de la cultura material, durables en la indicadores de plurietnicidad regional, de contactos entre pueblos. atravesar la mole andina desde el ramal oriente del camino del Inca, reemplazadas por las mulas como medio de transporte.
medida de su pertenencia al medio. Delicadas tabletas de madera para En el tiempo breve, para la historia del hombre andino, de un siglo, para acceder a Chile a la altura de Copiapó. El desierto del norte, en La radicación de grupos procedentes de la metrópolis o de los
inhalar rapé, implementos y accesorios de sofisticados rituales mágico el Cuzco se transforma a finales del mil cuatrocientos de nuestra era, toda su extensión geográfica y terminológica, se abre para el español. centros poblados del Virreinato Peruano, se realiza en concordancia
religiosos, se agregan a los antiguos ceramios, decorados en esta nueva en capital de un imperio panandino con límites, según los cronistas El “despoblado”, en el sentido de falta de población; sus habitantes se con la labor de los misioneros. En poblaciones preexistentes de mayor
fase, con geométricos diseños y de auquénidos estilizados; vasos de hispanos, en el Ecuador por el norte y el río Maule en Chile, por reputan sólo como “indios bárbaros”. Y el páramo “en que no se crían densidad, instalan doctrinas de indios desde mediados del siglo XVI. La
oro repujados, transforman su metalurgia en arte;13 y en las aldeas el sur. Las quebradas al interior de Arica y Tarapacá, los oasis de la arboles de ninguna especie”, como señala el cronista Jerónimo de incorporación al sistema político y religioso hispánico trae el despertar
son afianzadas las diferenciaciones entre zonas de viviendas, cultivos puna, son incorporados al imperio como parte meridional, o región Bibar, “sólo una manera de espinos”.25 Pero evita la cordillera helada. de intereses económicos, que se canalizan en tributos, encomiendas
y señales funerarias.14 En irreconstituibles analogías conceptuales, su del Collasuyo, en el esquema cuatripartita del Tiwantinsuyo, sistema Ahí los hombres perecen en pie, al instante26 y en pie permanecen de indígenas y mita para la explotación de la plata. La subsistencia pide
representación espacial se amplifica en la ocupación de señoríos territorial incaico.22 años, rígidos mástiles de la muerte. El descubridor enfila por la ruta el cultivo de los pequeños valles regados donde se aclimata la flora y
transandinos15 -distintos pisos ecológicos- interrelacionados en circuitos El décimo primer inca, Tupac Yupanqui, según versión aceptada, del “despoblado de Atacama” donde encuentra jagüeyes o pozos la fauna traída desde el Mediterráneo.
comerciales en graderías. Desde el Pacífico, en ascenso hacia los pasos emprende la conquista del territorio chileno. naturales27. Recala en San Pedro, la “tierra alzada è de guerra y la Asiento de campaña para Almagro y puerta de entrada para
cordilleranos y en descenso hacia la selva del actual oriente boliviano Respetando el tipo de ocupación anterior, el dominio inca, sabe gente por los montes fuera de sus casas y asientos”, según el cronista Valdivia, el pueblo de Arica se desarrolla lentamente en los primeros
y noroeste argentino, sin que la cordillera de los Andes sea obstáculo ponerla a su servicio y logra establecer núcleos de colonización Fernández de Oviedo,28 y no impide ello su abastecimiento de maíz y años. Llega a constituir en 1565 corregimiento propio, dependiente de
sino “ruta de encuentros”,16 se pueden recolectar desde arcaicas eras, multiétnica. ganado para continuar al norte. Lima y parroquia dependiente del obispado de Arequipa, con hospital
12 I G L E S I A S D E L D E S I E R T O I G L E S I A S D E L D E S I E R T O 13
atendido por los hermanos de San Juan de Dios y monasterio de se enriquecen con frutos americanos de ahí: chirimoya y guayaba; de terrosas y despiertan eco en el silencio ancestral de las quebradas. La descubrimientos mineros de Chile, los exploradores, se hacen en el
franciscanos. Tras terremotos, saqueos de corsarios, malaria y demás lejos el tomate mexicano, y se aclimaten especies traídas de España sangre de Cristo se aúna a la de las víctimas propiciatorias aborígenes oficio de caminar por los arenales sembrados de guijarros y piedras,
calamidades, Arica y su zona aledaña mantienen aún su actividad. y el mundo mediterráneo: vides, aceitunas, ajos, orégano, naranjas, en ceremonias sincréticas; tras la celebración de los santos patronos ojo avizor en el “arte del cateo”, expertos en organizar la explotación
Cateadores y pirquineros en la mina de plata de Huantajaya, próxima limones, higueras, granados, membrillos y perales; de los granos, trigo, subyace alguna festividad anterior41 y en los ritos funerarios la idea en despoblado. Diego de Almeyda, descubre minerales e instala faenas
a Iquique, desde el siglo XVI, exploran y explotan.32 y entre los forrajes, alfalfa, el cultivo más extendido.37 cristiana de sobrevivencia se entreteje a rasgos animistas, como el de extracción en la zona del salar de Atacama en 1830; será luego
El auge minero y cultural de Potosí con sus 160.000 habitantes En ascenso por los flancos de los Andes hasta los 4.000 metros, regreso de los difuntos el día de los muertos, para disfrutar terrestres guía en la expedición de Philippi. José Antonio Moreno, discípulo de
en la primera mitad del siglo XVII, población que sólo concentran las un sector oriental de grandes planicies remata en los conos nevados alimentos.42 Almeyda, inicia exploraciones en 1832 y descubre minas de cobre
grandes capitales europeas como París o Londres, transforma a Arica bajo el azul. Praderas rústicas, de hierbas duras y bajas se extienden Este espacio del área surandina se segmenta, política y próximas a Copiapó, en Taltal y Paposo, que explota exitosamente.
por decreto expreso del virrey Francisco de Toledo en 1574,33 en luego de la conquista; los ovinos pastan junto a los auquénidos de los administrativamente de los virreinatos con la Independencia, y se integra Sus instalaciones mineras son la más avanzada posesión chilena en el
puerto de salida de la plata. A sus playas llegan las largas recuas de mulas Andes. a las nuevas naciones de Perú - que acoge el territorio aproximado de conflicto limítrofe con Bolivia. Nacido en Huasco, José Santos Ossa se
cargadas con el fabuloso mineral y atracan los barcos procedentes de El barroco andino -barroco mestizo-38 en esta área aislada, es la provincia de Tarapacá- y de Bolivia - la de Antofagasta. instala en 1846 en Cobija, y durante los siguientes 30 años explora el
Europa y América, ingresando alimentos y artículos suntuarios. Arica gestado por descendientes de aymaras y atacameños en su cruce con El desierto, cambia su imagen.43 El absoluto de la tierra despoblada desierto en expediciones de cateo de gran peligro, que le traen fama
será punto ineludible de recalada del tráfico marítimo del Pacífico el peninsular. y yerma, configurada en el estupor de viajeros y cronistas españoles, y fortuna. Empresario nato, sus trabajos mineros abarcan hasta Peine
austral. Contribuye así al desarrollo de los pueblos y caseríos del Núcleo de los primeros caseríos, con ranchos de piedra y barro en connotaciones negativas, inicia el develamiento. Sus entrañas serán en el salar de Atacama. Al descubrir y explotar el salitre del Salar del
interior, que crecen a partir de su función de postas y albergues. Se cubiertos de paja -que amalgaman la habitación hispana y aborigen- territorio de exploración y especulaciones; de indagación científica y Carmen, se inicia el desarrollo urbano y la importancia estratégica de
integran, a su vez, los poblados atacameños, desde 1559, al partido es la capilla de misiones, levantada por anónimos obreros y artesanos. fantasías mineras. De ellas surgirá también un potencial inimaginado: Antofagasta. José Díaz Gana llega en 1860 a la zona y se instala en
y corregimiento de Atacama, jurisdicción que se ejerce a través de Ellos emplean estos materiales con una técnica en su sentido la provocación de acciones entre países y el cambio de la historia del Cobija y Mejillones; en los próximos diez años recorre el desierto
la Audiencia de Charcas por un representante del rey, con sede en etimológico, esencial y efectiva. La humildad de la “fábrica” se engalana área. y encuentra en 1870 la rica mina de plata de Caracoles, que dará
San Pedro. Se incorpora desde 1776 al nuevo Virreinato del Río de la en el interior; la pintura en frescos y murales, les infunde color, El guano extraído en la costa del Perú llega a ser monopolio fortuna al país durante las siguientes dos décadas. La intensificación
Plata, como parte de la provincia de Potosí.34 La encomienda de sus convocando lo telúrico y lo cósmico;39 la cascada de oro de retablos y mundial y el país del norte a depender de su exportación;44 pero de las faenas extractivas -especialmente del cobre- adquiere una
indígenas a vecinos de la ciudad de Chuquisaca afianza la dominación nichos de imágenes es la fuente luminosa que orienta la visión en pos los yacimientos se agotan hacia 1860 y la decadencia se cierne sobre dimensión económica primordial ya para Chile hacia 1860: la “cultura
hispana. Se adscribe la región en su administración eclesiástica, desde de lo divino. En el exterior la piedra articula las portadas. Canteros y las arenas. Se vuelven los ojos hacia el salitre y hacen su aparición los minera”, acrisolada durante los siglos coloniales en las vetas de
1552, al obispado de La Plata, en dos curatos o doctrinas: Atacama la artesanos oriundos de la localidad, debastan, cortan y pulen; arrancan poblados mineros en la pampa; luego las ciudades-puertos: Iquique metales y sal, ha conquistado el desierto más árido del mundo.46
Alta: San Pedro y Atacama la Baja: Chiu Chiu.35 al trozo, al bloque, la floración de elementos vegetales propia del - puerto mayor del Perú en 1855- y Pisagua. Se reactiva la agricultura La obtención del agua es el imperativo que debe enfrentar el
Van matizando, caseríos y poblados, en los oasis y quebradas barroco andino o lo pliegan a la linealidad y recortada elegancia de un de los oasis y a cambio de la vid se plantan frutales. establecimiento en el desierto y variados sistemas se ensayan a lo
de la pampa y de la puna, la aridez de la tierra. Buscan proximidad neoclásico incipiente. Despoblado, salvo pequeños caseríos en la costa -Cobija, puerto largo del siglo XIX: buques cisternas desde Arica y Valparaíso, plantas
o cercanía de asentamientos indígenas. Se descontinúa la función En sus manifestaciones cotidianas y extraordinarias el curso de mayor boliviano desde 1825- el desierto de Atacama es recorrido y de destilación de agua de mar con carbón de combustible -la de
defensiva de los pukarás pero hay reutilización de su estructura. En la vida en los pueblos y caseríos está compenetrado con la tierra estudiado por científicos extranjeros, en especial misión encomendada Cobija por ejemplo, que perteneció a José Santos Ossa- y una planta
los faldeos y quebradas cordilleranas, a la vera de las andanerías, el y lo telúrico. En ella se imbrican sobrevivencias originarias e influjos por el Gobierno de Chile, y por exploradores nacionales; ellos de destilación por energía solar en 1872, pionera en el mundo, obra
pequeño plano o aledaño rocoso, facilitan su breve desarrollo. Ahí se hispánicos, a modo de momentos de frágil encuentro entre etnias y vislumbran sus riquezas, relatan sus pesquisas, publican sus informes o de Carlos Wilson, inglés nacido en Escandinavia y residente en Chile.
instalan estos pueblos sin restarle al valioso terreno de cultivo; y su sensibilidades, en un ámbito geográfico grandioso y parco. Los ciclos dan inicio a la faenas de extracción. Se acopian así los antecedentes Las extracciones mineras y de guano en la zona por capitales
efecto espontáneo para la mirada, atiende a la topografía lugareña, a la naturales, el curso de las estaciones, la luz y tinieblas, la siembra y la que permitirán a Chile sustentar a futuro sus acciones políticas y chilenos provocan desaveniencias con los gobiernos de Perú y Bolivia.
dirección del viento y las orientaciones bañadas por el sol. El trazado cosecha, el trabajo y el reposo, la vida y la muerte, son observados militares, extendiendo su dominio hasta Arica. Chile declara la guerra a esas naciones aliadas el 5 de abril de 1879.
ortogonal del urbanismo hispanoamericano se impone en otros; calles y respetados; celebrados y sacralizados.40 Y en la iglesia, centro y Lo cruzan, el sabio y humanista polaco Ignacio Domeyko en 1844 Conocida como guerra del Pacífico, o guerra del salitre, la contienda
rectas, en el centro, plaza. Apenas un puñado de viviendas,36 por los corazón de cada pueblo, bulle rítmicamente la fiesta religiosa, síntesis desde Copiapó, observando la orografía y geología del terreno, sus tiene el efecto de asegurar a Chile el dominio del litoral.47 La paz
inmensos parajes, mimetizadas, en los más escuetos. abigarrada de creencias aborígenes y fe cristiana. En hombros de recursos mineros; el naturalista y científico alemán Rodulfo Amando adviene en 1883 con el tratado de Ancón, firmado con Perú, que
El verdor, en torno a los pueblos, en las quebradas de Tarapacá, los devotos, las imágenes - santos patronos, en la acepción de Philippi en 1853, dedicado a estudiar su flora y fauna, en un recorrido entrega a Chile “perpetua e incondicionalmente” la provincia de
se renueva. Con las terrazas del sistema agrícola andino -andenes- se protección y señorío - se desprenden por unos días o unas horas de desde Paposo a San Pedro de Atacama, con regreso por el camino Tarapacá entre el río y quebrada de Camarones y el río y quebrada
asciende a 3.500 metros; se adaptan a lo escarpado del terreno, con su dorado retablo para bogar en la inmensidad natural. Arcos, altares, del Inca. Ambos publican su relatos y estudios especializados sobre el del Loa; las provincias de Tacna y Arica entre el río Sama y la quebrada
pequeños muros de piedra y canales; evitan la erosión, el corrimiento estandartes, banderas, coronas, aureolas, máscaras y disfraces, voces, desierto en Europa, que lo darán a conocer.45 y río de Camarones por un período de diez años y un plebiscito
de aguas y permiten provecho máximo del suelo. Cultivos oriundos campanas y campanillas, guitarras, quenas, tiñen de colores las laderas Oriundos o educados en Copiapó, donde se inician los decidiría su nacionalidad definitiva. Con Bolivia, se firma al año siguiente
14 I G L E S I A S D E L D E S I E R T O I G L E S I A S D E L D E S I E R T O 15
un pacto de tregua que estipulaba el sometimiento a las leyes chilenas teatros; vacías, yacentes en torno a las vetas de sal; fantasmas, atrapados
del territorio entre el río Loa y el paralelo 23, otorgándose a aquel en el sepia viejo de las fotografías.
país franquicias especiales para su comercio a través de los puertos Como siete mil años atrás, la población del área se concentra
chilenos de Arica y Antofagasta. La paz con Bolivia sólo se acordaría actualmente en la costa. Los hombres de Chinchorro, apenas cubiertos
en 1904, completándose con la construcción del ferrocarril de Arica a de texturas vegetales, hundiéndose en las aguas color turquesa para
La Paz, iniciado en 1906 e inaugurado en 1913, a cargo de la Sociedad mariscar están hoy clasificados, datados y se exhiben en los museos ;
de John Jackson. Con el Perú, el plebiscito estipulado para definir la los hombres enfundados en goma y plástico, de la era cibernética, que
nacionalidad de Tacna y Arica, no se llevó a cabo en la fecha prevista; la los sustituyen, recorren sus playas para asolearse y bucear ; la pesca
política de inversión e instalaciones realizada por capitales chilenos en se oculta mar adentro, en buques factorías, que barren las profundidas
la zona produjo fuertes tensiones entre los gobiernos hasta el punto oceánicas.
de que en 1922 se recurrió al arbitraje de los Estados Unidos. Fruto Al interior, en los pueblos, las iglesias han quedado al margen, en
de ello fue el Tratado de Lima, de 1929, que determinó la devolución un recodo del tiempo.
de Tacna al Perú, mientras Arica quedaba bajo soberanía de nuestro Amasadas de barro, amparadas y realzadas por la piedra, sus
país. Asimismo, Chile se comprometía a facilitar al Perú la construcción materiales y formas se muestran capaces de contener lo milenario y lo
de ciertas instalaciones que permitiesen el tráfico entre Arica y Tacna. mínimo del acontecer arquitectónico en tal geografía. La interioridad
Se reanudaban y reactualizaba, con los sistemas de comunicación de cada una es un santuario, donde lo sagrado adviene periódicamente
propios de la modernidad, los contactos inmemoriales entre la costa como efervescencia festiva en el curso del cotidiano silencio.
y el altiplano. Patrimonio artístico y cultural único, estas iglesias proponen
La guerra da al país un nuevo territorio, cuyas ricas reservas y desafían a nuestra sociedad a una labor de rescate y valoración.
mineras prometían un futuro esplendoroso.48 El proyecto en ellas contenido es rango originario constitutivo de
En adelante, el salitre y luego el cobre serán el sustento de identidad geográfica, étnica y religiosa de Chile y el sur Andino, en su
su economía y le asegurarán un lugar relevante entre los países permanencia y legado al futuro.
productores y exportadores de tales recursos. En el área de Arica: Putre, Socoroma, Putani, Belén, Pachama,
El reflujo de la minería es un chorro de dinero que inyecta en la Timalchaca, Codpa, Aico, Pachica, Livílcar, Parinacota, Guallatire,
región los lujos y refinamientos europeos. Se levantan en el paisaje Guañacagua, Caquena.
desolado las mansiones y edificios públicos de Iquique, Antofagasta. En el sector de Iquique: Matilla, Pica, Isluga, Usmagama, Huaviña,
Depurado, desnudo, el neoclasicismo triunfante se adopta y se adapta Mauque, Ancuaque, Tarapacá, Mamiña.
en las ciudades. Por un tiempo la arquitectura de Chile se reconoce En la zona de Antofagasta: Peine, Toconao, San Pedro, Caspana,
en la austeridad formal de este estilo que penetra hasta el interior y Machuca, Chiu-Chiu, Río Grande.
en las iglesias del sur andino alisa la piedra de las portadas y mitiga Un místico rosario de iglesias, tendido entre las piedras y los astros;
el resplandor de los retablos. Simultáneamente, el tráfico del Pacífico blancos hitos de eterna transhumancia de la tierra hacia el cielo.
aporta a las ciudades y campamentos del área, los rasgos de la Desde la altura, el desierto se expande hasta abarcar la totalidad
arquitectura norteamericana, y el uso de la madera - pino oregón- de la mirada.
en estructuras, en livianos elementos calados y pintados en balcones,
balaustradas remates. Cuando la heterogeneidad del eclecticismo hace
acto de presencia en las ciudades del litoral, la región conoce en un
breve lapso temporal el auge y el ocaso de la riqueza y de la euforia
de la cultura salitrera. La invención del salitre sintético en tiempos de
la Primera Guerra Mundial y la crisis de 1929, retrotraen la situación a Colaboración de Teresa Huneeus Alliende, estudiante de
sus comienzos. Una constelación de signos de abandono clavados en Licenciatura en Historia, Pontificia Universidad Católica de Chile.
el desierto: tiendas, herramientas, instalaciones, habitaciones, burdeles
16 I G L E S I A S D E L D E S I E R T O
P ARINACOTA
Del Aimara Parina (flamenco) y Q’ota (laguna):
Laguna de flamencos
I G L E S I A S D E L D E S I E R T O 21
americano”. La iglesia alberga una de las pinturas
murales más ricas en iconografía mestiza del
patrimonio andino. Milagrosamente, el conjunto
ha sobrevivido al tiempo y a los muchos sismos
que han ido dañando el templo desde su erección
en el siglo XVII. Se trata de pintura al temple
realizada con fines evangelizadores. Los curas
misioneros encargaban a los artistas originarios
la representación de diferentes escenas del
Viejo y Nuevo Testamento. En la ejecución, la
creatividad del artista iba dejando marcas de la
profunda cosmovisión andina, configurándose un
sincretismo antropológico muy interesante.
La escena del juicio final es sorprendente. Las
almas condenadas de los indios no convertidos son
tragadas por la fauces de un monstruoso Leviatán.
Este uso de imágenes infernales era uno de los
mecanismos didácticos más efectivos en la labor
de los evangelizadores. Pero ahí donde el artista
ejecutaba el mandato doctrinal aprovechaba
también de dejar bien cifrado su comentario. A la
izquierda de la bestia, un aimara es acosado por
el dominio inca y por el dominio español. A cada
cual, el indio aimara enseña una cara diferente,
revelando el secreto de su milenaria capacidad
de adaptación a los cambios políticos y sociales
que han sucedido en su tierra.
En el baptisterio del templo se han instalado
vitrinas para exponer algunos de los bienes de
culto. Llama la atención la rica platería y un misal
datado en el siglo XVII. Se trata de testimonios
de
24 I G L E S I A S D E L D E S I E R T O
PUTRE
Del Aimara Puxtiri: murmullo de aguas
I G L E S I A S D E L D E S I E R T O 27
su mandato de tres años, los encargados debían los archivos, la nueva iglesia tuvo dos capillas de
pagar 50 pesos para financiar la compra de crucero y dos puertas laterales; un retablo del
nuevos ornamentos y vajilla. Altar Mayor de madera de cedro con seis nichos
Durante la Colonia, el tráfico de la plata de y un sagrario dorado; mesa de altar de adobe;
Potosí y la extracción de oro en Choquelimpie arco del presbiterio, púlpito, confesionario y
significaron para Putre una época de prosperidad. pila bautismal de madera de cedro. El techo fue
Los portales de piedra tallada que aún lucen realizado con maderas locales (guacano, queñoa,
algunas casas son testimonios de aquella bonanza. molle y sauce) y la portada exterior con piedra
Alrededor del año 1700, los vecinos decidieron canteada.
ampliar el templo primitivo. Según consta en Un terremoto, despojos varios y el descuido
28 I G L E S I A S D E L D E S I E R T O
de los mayordomos obligaron a iniciar una
segunda reconstrucción en el año 1871. De
esta fecha datan los trabajos hechos por el
picapedrero Mariano Dávalos en la fachada de
la puerta y el coro y el arco que da salida a la
plaza, obra ésta de Francisco Ledesma. Once
años después, entre 1892 y 1895, se realizó el
acabado de la reconstrucción por iniciativa del
párroco Benigno Valdivia. Se instaló entonces la
actual techumbre de roble chileno con cubierta
de calamina y el picapedrero Nolverto Maidana
dio forma al retablo de piedra encalado.
El templo es de grandes dimensiones con
torre exenta. Tiene una sola nave, baptisterio y
sacristía. Los muros son de adobe, salvo el frontal,
que es de piedra con una sencilla portada. La
escala de acceso al coro es de piedra. El piso
es entablado y en sus varios altares luce una
imaginería rica y muy reveladora del sincretismo
presente en la religiosidad católica andina.
Una piedra tallada empotrada en el suelo del
baptisterio llama poderosamente la atención. Se
utiliza para realizar la wilancha, rito andino en el
que se sacrifica un llamo blanco para solicitar a
la Pachamama y a Dios Padre la bendición de
los trabajos y del templo. Se cuenta que para la
última reconstrucción, el pueblo de Putre sacrificó
quince llamos en su altar.
Virgen de la Asunta
Fiesta: 15 de agosto.
30 I G L E S I A S D E L D E S I E R T O
CAQUENA
Del Aimara Qaqiña: acción de moler
I G L E S I A S D E L D E S I E R T O 33
PAGINAS ANTERIORES: forma el templo con el campanario se considera
IZQUIERDA San Santiago un ser vivo, correspondiente al concepto de
“matamoros”. Imagen de
madera policromada. yanantín, dualidad complementaria vinculada
DERECHA Santa Rosa de al par masculino-femenino. Se les nombra con
Lima. Imagen de madera respeto “la iglesia T’alla” (la Señora Iglesia) y “el
policromada.
torre Mallku” (el Señor Torre).
El templo de Caquena data de fines del siglo
XVII. De esta primera construcción se mantienen
las formas fundamentales: la nave única; el atrio
o espacio sagrado que rodea el templo, cerrado
por un muro perimetral con troneras y tres arcos
de acceso; la torre exenta de dos niveles; y el
sencillo portal de piedra canteada.
El interior del templo alberga valiosos
Retablo de Altar Mayor con
testimonios de la época colonial, cuando 6 nichos distribuidos en dos
Caquena, como importante productor de lana
y carne, estaba en intercambio permanente
con otros puntos de la vasta zona andina. En el
Altar Mayor se enseñan retablos portátiles de
la escuela Alto Peruana y un misal romano luce
una inscripción manuscrita de 1765 que señala su
procedencia de la hacienda Saucache de Azapa.
La Iglesia fue reconstruida en 1891, según reza
la inscripción en el portal de piedra. En 1936, la
comunidad cambió el techo original de paja brava
por la actual cubierta de calamina. Este último
arreglo se hizo tras la bonanza económica de
principios del siglo XX, cuando la lana de alpaca
era un negocio rentable. Hoy en día son pocas las
familias que viven de manera permanente en el
pueblo. Pero cada 30 de agosto, Caquena revive
en su tradición al reunirse sus descendientes para
celebrar la fiesta de Santa Rosa, la patrona.
36 I G L E S I A S D E L D E S I E R T O
P uTANI
Del Aimara Pujtani: nacimiento
I G L E S I A S D E L D E S I E R T O 39
ARRIBA Imagen de la Virgen
en nicho lateral con arco de
piedra.
ABAJO Vista interior del
templo. La techumbre
tradicional ha sido
reemplazada por planchas de
calamina.
San Santiago
Fiesta: 25 de julio
S OCOROMA
Del Aimara Chucur (no se filtra) y Uma (agua):
agua que no se filtra
I G L E S I A S D E L D E S I E R T O 43
Puerta de acceso a la capilla
lateral del templo.
DERECHA Detalle de la
imaginería colonial conservada
en la capilla lateral del templo.
44 I G L E S I A S D E L D E S I E R T O
La reciente transformación de la plaza templo y pueblo como patrimonio cultural
pr incipal afectó el ar mónico conjunto nacional.
arquitectónico logrado por don Teófilo Vega
en 1922, quien supo potenciar la identidad Patronos: Virgen del Rosario
colonial del pueblo restaurando casas Fiesta: 7 de octubre
principales y el pavimento de piedra. Y aunque
el encanto y distinción de Socoroma siguen San Francisco de Asís
en pie, como sus centenarios eucaliptos - Fiesta: 4 de octubre
los primeros traídos a la precordillera desde
Tacna-, urge una recuperación definitiva de
46 I G L E S I A S D E L D E S I E R T O
PACHAMA
Del Quechua Pachamama: madre tierra
I G L E S I A S D E L D E S I E R T O 49
impresionante tesoro colonial. La paredes están
profusamente adornadas con pinturas murales
que datan de la segunda mitad del siglo XVIII.
Flores y elementos decorativos del barroco
mestizo enmarcan algunas figuras bien destacadas:
San Isidro labrador, patrono de los agricultores,
vestido con ropajes según la moda borbona de
Carlos III; el arcángel San Miguel, en tenida de
combate, con la serpiente de varias cabezas a sus
pies; San Cristóbal cruzando un río con el niño
Dios sobre sus hombros; San Jorge, vencedor del
dragón. En el muro del Coro, escenas pueblerinas
dan cuenta de los diferentes grupos de fieles que
asistían al Santuario, ayudando sus vestimentas a
datar con precisión la realización de las pinturas.
La temática católica de los murales está
enriquecida con elementos andinos incorporados
por los artistas locales. La presencia de San Isidro
no es gratuita en una zona tan eminentemente
agrícola como la precordillera. El San Cristóbal
en tránsito parece evocar la permanente
trashumancia del hombre andino, siempre
alternando entre la zona altiplánica y los valles.
Las figuras de los músicos, además de prendas
hispánicas como son los calzones y la capa corta,
llevan encima mantas andinas.
En el conjunto de las pinturas de San Miguel,
San Jorge y El Ángel de la Guarda, todos venciendo
a lo demoníaco, se ha querido ver una alusión
a la temática de la diablada, tan presente en el
folclore mestizo. Más allá de la interpretación,
existe una relación muy precisa entre la imagen
de San Miguel y la tradición local de Pachama.
52 I G L E S I A S D E L D E S I E R T O
BELÉN
I G L E S I A S D E L D E S I E R T O 55
En el nivel inferior de la plaza se ubica la
“iglesia nueva”. Su fecha de construcción se
vincula al 17 de marzo de 1777, cuando el obispo
de Arequipa, don Manuel de Abad Illana, fundó la
doctrina de indios del Apóstol Santiago de Belén,
dependiente jurisdiccionalmente de Poconchile.
La torre es exenta, con cuerpo base de adobe y
parte superior de piedra –muy mal restaurada-
en la que alberga tres campanas de bronce. El
templo es bastante excepcional. Posee una de
las portadas de piedra canteada más trabajadas
de la zona, muy representativa del estilo barroco
andino. Preside el pórtico San Santiago, patrono
del templo, coronando un fino trabajo de cantería
con pilastras circulares, columnas salomónicas,
dados, cornisas y figuras icnográficas europeas y
americanas como leones, monos, sirenas, espadas,
ramos de vid y granadas.
El análisis de las figuras presentes en el portal
resulta interesante. La presencia del puma, el
mono y las sirenas constituye una clara pervivencia
de la cosmovisión andina precolombina. El mono
sosteniendo las columnas es un tópico muy
trabajado en la imaginería mestiza, apareciendo
por primera vez en la portada de la iglesia de
Tiawanaco, datada en 1612. Su presencia se
explica en el ancestral intercambio comercial
58 I G L E S I A S D E L D E S I E R T O
G uaLLATIRE
Del Aimara Wallata:
ganso silvestre que habita en el altiplano
I G L E S I A S D E L D E S I E R T O 61
solicitaron autorización al obispo de Arequipa
para reconstr uir la, manteniendo la misma
forma, pero ubicándola en medio del pueblo.
Fundamentaban este cambio en las dificultades
que significaba atravesar los dos brazos del río,
cuestión que durante las fiestas se transformaba
en causa de muchas enfermedades.
El nuevo templo fue bendecido el 19 de
diciembre de 1873 por el párroco José Valbuena.
Sus muros fueron construidos con piedra y barro
y se mantienen pintados de blanco a la cal. Posee
atrio y torre exenta incorporada al muro de
cierre. La nave principal concluye en el sencillo
retablo de madera donde custodia la imagen de
la patrona. En 1940, para la última restauración
importante, se rehizo la techumbre con tijeras de
eucaliptus y cubierta de caña trenzada, esterilla,
barro y paja brava.
I G L E S I A S D E L D E S I E R T O 65
El camino tropero sigue remontando el curso
de la aguas hasta llegar finalmente a Livílcar. La
quebrada se ha ensanchado, creando un valle de
tierras útiles que tuvo un largo protagonismo
en la historia económica de la zona, desde los
tiempos prehispánicos, cuando se cultivaba aquí
la coca, la planta sagrada del hombre andino. Hoy
el caserío está abandonado y mal conservado.
Sin embargo, la iglesia ha resistido al paso de los
años. Se trata de una de las joyas principales de la
arquitectura colonial andina.
La iglesia tiene planta en forma de cruz latina
y techo a dos aguas con tijerales de madera y
cubierta de calamina. La Torre anexa es de un
cuerpo coronado por una armazón de madera,
que reemplazó al segundo cuerpo dañado tras
un fuerte temblor. El espacio sagrado del atrio se
cierra con un muro perimetral, quedando frente
a las puertas un calvario que es revestido en
las fiestas para acoger las ofrendas y sacrificios
tradicionales.
La portada de piedra labrada enseña una
calidad artística muy lograda, similar a la del
templo de Belén. Se trata de un conjunto formado
68 I G L E S I A S D E L D E S I E R T O
T IMALCHACA
Del Aimara Tima (flor) y Chaca (agua que deja la neblina):
flor con rocío
I G L E S I A S D E L D E S I E R T O 71
ARRIBA Vista interior de la
cúpula de piedra que remata
el campanario.
ABAJO Dos Cristos
crucificados de madera
policromada.
I G L E S I A S D E L D E S I E R T O 75
formara la doctrina de Codpa junto con la de Arica. a reconstruir la iglesia en varias ocasiones. El actual
La construcción del templo se inició alrededor estado del templo corresponde a la última
del año 1600 y, por archivos parroquiales, hay reconstrucción de fines del siglo XIX. La gran nave
constancia de que en 1618 ya estaba terminada. central, que forma cruz latina con las dos capillas
En 1739, la doctrina de Codpa abarcaba los laterales, fue recortada, perdiendo el coro alto,
pueblos de Codpa, Ticnámar, Tímar, Sacsámar, la capilla del baptisterio y la mampara. La antigua
Belén, Pachama, Socoroma, Putre, Parinacota, techumbre, hecha con maderas locales, paja y
Choquelimpe, Guallatire, Sora y Churiña. barro, fue reemplazada por la cubierta de fierro
Las crecidas del río durante el invierno altiplánico acanalado que hoy sostienen las tijeras de madera.
y los muchos movimientos telúricos han obligado Los muros son de adobe con sobrecimientos de
76 I G L E S I A S D E L D E S I E R T O
Imágenes de madera indios insurgentes. Diego Felipe Cañipa intentó
policromada. Santa Bárbara,
San José con Niño y Virgen oponerse y mantener el mando. Sin embargo, los
Inmaculada. rebeldes le apresaron y desollaron.
Se ha insistido en ver en la rebelión indígena
de Tupac Amaru un ataque declarado a la religión
Católica. Si bien es cierto que el siglo XVIII da
cuenta de muchos abusos amparados por los
propios religiosos, no se puede obviar el que
algunos sacerdotes elevaron la voz en defensa de
los derechos de los naturales. El propio caudillo
aimara Tomás Catari aclaró en su tiempo que
el pronunciamiento no era un ataque contra la
Iglesia Católica sino un intento por devolver la
tierra a sus verdaderos dueños. Sin embargo,
piedra y barro. El retablo es de piedra pintada en muchos de los levantamientos indígenas la
con cal. Tiene portada de piedra labrada en la catolicidad fue atacada como un reducto del
puerta principal y lateral. La torre es exenta y abusivo poder español.
de tres cuerpos, reconstruidos los dos superiores La riqueza agrícola del valle, la presencia
con bloquetas de cemento. española permanente y su situación como cabecera
Una placa adosada al exterior del templo del Cacicazgo de Indios, confirieron a Codpa un
señala que en la plaza de Codpa murió como sitial de relevancia durante toda la Colonia, al
mártir cristiano don Diego Felipe Cañipa. El dato punto que a menudo aparece nombrada en los
no es menor y se relaciona con la importancia archivos parroquiales como “capital”. Se sabe que
colonial del valle. Para desequilibrar el poder del el templo conservaba valiosos testimonios de
señorío altiplánico de Carangas, los españoles esta noble condición. Algunos fueron escondidos
designaron en Codpa un cacique de indios al anunciarse la llegada de las tropas chilenas
subordinado al Virreinato. Para el cargo se en 1879. Otros, como el legendario retablo de
nombró a Diego Cañipa, en el siglo XVII. Su linaje plata de San Martín, fueron presa de la codicia
se reservó el poder, constituyendo lo que se ha de vecinos no muy devotos. De todas maneras,
denominado el Cacicazgo de Codpa, influyente las pinturas cuzqueñas, la notable imaginería y
en toda la zona andina de Arica. Durante los los viejos ornamentos que se han conservado al
levantamientos indígenas provocados por los interior de la iglesia dan cuenta a la modernidad
excesivos impuestos de la Corona Española y incrédula del distinguido pasado del pueblo.
que desembocaron en la rebelión general de
Tupac Amaru (1780), el cacicazgo Cañipa fue Patrono: San Martín de Tours
violentamente desautorizado por huestes de Fiesta: 11 de noviembre
78 I G L E S I A S D E L D E S I E R T O
Guañacagua
Del Aimara Wañakawa: quebrada seca
I G L E S I A S D E L D E S I E R T O 81
ARRIBA Nicho central superior
del retablo del Altar Mayor,
dedicado al Sagrado Corazón.
ABAJO Imagen del patrono
San Pedro en nicho central
del retablo del Altar Mayor.
Madera policromada.
DERECHA Retablo del Altar
Mayor realizado en obra, con
dos cuerpos y tres calles.
Detalle del campanario
de piedra de Guañacagua,
valiosa manifestación del estilo
barroco andino.
84 I G L E S I A S D E L D E S I E R T O
Aico
Del Quechua Aycuy: retirarse, posponer
I G L E S I A S D E L D E S I E R T O 87
La caminata por la huella solitaria provoca
un viaje hacia un tiempo mítico. Más que en
vestigios arqueológicos, el paso de las caravanas
que durante miles de años vitalizaron la cultura
andina a través de estos corredores ha quedado
en el ambiente como una presencia misteriosa.
Inmerso en estas percepciones, el moderno
viajero puede pasar por alto la presencia del
cacerío, mimetizado entre las rocas y la verdura
de la quebrada.
El maravilloso secreto de Aico es una magistral
creación en piedra. Pese al general estado de
deterioro, el templo conserva el espíritu de los
devotos que lo erigieron en el siglo XVIII. El portal
de piedra canteada es un armonioso conjunto
neoclásico en dos niveles, con columnas sencillas
y arcos de medio punto sobre la puerta y el
nicho superior. La nave es de forma rectangular
y posee una sacristía adosada. La techumbre -
en pésimas condiciones- responde al patrón
tradicional, con tijeras de eucaliptos y cubierta
de totora, barro y paja. El retablo de piedra es
de factura sencilla y cuenta con siete nichos en
los que aún se mantiene un valioso conjunto de
imágenes coloniales.
El templo está rodeado por un muro de
piedra que da forma al atrio y delimita el espacio
sagrado en medio de la quebrada. El vano de
acceso posee un arco de medio punto y un dintel
coronado por figuras que parecen vestidas con
92 I G L E S I A S D E L D E S I E R T O
PACHICA
Del Aimara Pashicum: camarón
I G L E S I A S D E L D E S I E R T O 95
familias se mantienen en el lugar trabajando la con pináculos rodea el templo, formando el atrio.
tierra. A un costado del caserío, imper turbable El campanario, también de piedra, ha quedado
testimonio de aquellos prósperos tiempos fuera, no así su escala de acceso que sube desde
coloniales, el templo sigue conectando cielo el perímetro sagrado. El cuerpo superior de la
y desier to. torre fue restaurado recientemente con concreto
Su fecha de construcción data del siglo y enchapado de piedra, alterando su constitución
XVII, tiempo fundacional de la antigua doctrina original.
de Codpa. Posee una nave con capilla lateral y El frontis del templo enseña un sencillo portal
sacristía. La cubierta tradicional fue reemplazada de piedra canteada. En el interior, los muros de
por planchas de calamina. Un muro de piedra adobe están decorados totalmente con pintura
96 I G L E S I A S D E L D E S I E R T O
Detalle de la pintura mural
del templo en el acceso a la
capilla lateral.
98 I G L E S I A S D E L D E S I E R T O
ISLUGA
Del Kunza Isluga: planta del hábitat cordillerano
llamada también Trícara (krameria iluca)
I G L E S I A S D E L D E S I E R T O 101
Retablo del Altar Mayor, con
dos cuerpos y ocho nichos que
acogen la rica imaginería del
templo.
DERECHA Detalle del retablo
del Altar mayor decorado con
símbolos astrales y nacionales.
En el nicho, Cristo crucificado
articulado de madera
policromada.
distingue entre poblados agricultores de las de Iquique, Mejillones, Pisagua y Arica quedando
tierras bajas (valles y precordillera) y poblados inundados por el mar después del terremoto.
pastores de las tierras altas (altiplano). Muchos templos quedaron averiados pero los de
La llegada de los conquistadores introdujo la la Tirana e Isluga quedaron incluso sus pueblos en
fe católica y la marka, antiguo centro ceremonial escombros. Aún nos tiembla la mano al escribir
de la etnia, asumió el rol de foco evangelizador ligeramente estas líneas a los cuatro días que aún
para la región. La Iglesia fue erigida en el siglo XVII, no cesa el continuo movimiento de la tierra.”
pero debió ser totalmente reconstruida luego La reconstrucción del templo le confirió su
del fuerte terremoto de 1868. Un documento actual aspecto. Posee una nave única a la que se
eclesiástico de la época relata: “El 13 de agosto a adosan los cuartos de la sacristía y las bodegas.
horas cinco y cinco minutos de la tarde hubo un Grandes contrafuertes apoyan los muros laterales
terremoto espantoso, se arruinaron los puertos de piedra rústica y barro, sirviendo también
102 I G L E S I A S D E L D E S I E R T O
de escalas para subir a la llamativa techumbre
realizada con tejas de arcilla, única en toda la zona.
El acceso del templo repite el esquema tradicional
de Alto Perú, en el que los muros laterales se
adelantan acompañados por la techumbre, que
forma un alero, retrayéndose la fachada misma y
creándose un espacio intermedio. Originalmente,
todas las amarras del sistema de vigas se hacían
con cueros de animal.
La iglesia cuenta con portales coronados por
un gran arco circular. El atrio es cerrado por un
hermoso muro con pequeñas arquerías realizadas
en piedra volcánica y un arco mayor frente a la
entrada del templo. El campanario o torre es
de dos cuerpos coronados en una pirámide,
cuenta con pináculos en forma de paloma y está
blanqueado con cal, al igual que el templo y el
muro perimetral del atrio.
Hoy en día, el santuario está prácticamente
despoblado. Las familias se han trasladado hasta
Colchane, que es centro administrativo, cede
del municipio y paso fronterizo. La que fuera
capital de todo un señorío se mantiene durante
el año en solitaria y paciente espera de los dos
acontecimientos que reúnen a sus descendientes:
la celebración del santo patrono y los carnavales
de febrero. Pese al abandono, la vieja marka aún
cumple con su rol de centro ceremonial,
responsable de mantener el sagrado vínculo con
el Cielo que provee bendiciones a ganaderos y
agricultores.
ARRIBA El campanario
(masculino) y el templo
(femenino) reunidos por el
muro perimetral del atrio.
ABAJO La antigua marka
de Isluga, centro ceremonial
altiplánico.
AncUaQUE
Del Aimara Anqu (nervio, tendón) y Jaqi (persona):
persona fibrosa, fuerte
I G L E S I A S D E L D E S I E R T O 107
la imposición del credo católico por parte de
los conquistadores españoles, fue, en el fondo,
una sabia asimilación de la cosmovisión cristiana
por parte de la cosmovisión andina. Erigido el
templo católico, éste se transformó rápidamente
en el centro espiritual de la comuna, el lugar
donde se sacralizaba el pacto de cooperación y
complementación entre los poblados integrantes.
La evangelización católica encontró un
terreno fértil en la religiosidad aimara. El templo
es una manifestación de la concepción sagrada
que el pastor tenía de la vida y su mundo propio.
La figura protectora de los mallku, aunque nunca
anulada completamente en su estado original, Vista interior del templo, con
pudo asociarse a la figura protectora de alguno techumbre tradicional y suelo
empedrado.
de los santos de la tradición católica. Por su parte,
DERECHA Estandartes de
la fertilidad sagrada de la Pachamama no podía procesión con cabos en forma
demorarse en encontrar alguna correspondencia de cruz.
108 I G L E S I A S D E L D E S I E R T O
Imagen colonial de Santiago
“Matamoros”, asociado a
Illapa, dios andino del rayo.
interior, San Santiago y la Virgen esperan los preser vación de la ritualidad católica. Los
ruegos de los fieles en el sencillo retablo encalado. descendientes del pueblo acostumbraban a visitar
Sin embargo, en su función comunitaria, el templo el templo para las celebraciones del santo patrono
de Ancuaque está virtualmente abandonado. y alguna otra fecha destacada del año litúrgico.
Como en muchos poblados del altiplano chileno, Sin embargo, en la dialéctica protestante, el culto
la escasa población ha ido abrazando el credo católico a los santos y la Virgen María aparece
protestante. El largo proceso de cambio que ha como algo negativo, confinándosele, junto a los
afectado al mundo andino desde la conquista ritos paganos o “costumbres”, al estadio infernal
española está viviendo ahora un nuevo período que constituye hoy en día el mundo mítico de
de crisis. La pérdida de identidad andina que ha Manqhapacha, el mundo de abajo.
significado la chilenización y la permanente
migración a las ciudades durante el siglo XX, se Patrono San Santiago
había contrarrestado efectivamente en la Fiesta 25 de julio
110 I G L E S I A S D E L D E S I E R T O
MAUQUE
Del Aimara Mawki: nombre de un fruto silvestre
I G L E S I A S D E L D E S I E R T O 113
manifestaciones de la Madre de Dios. Más allá de
esta relación conceptual básica, el proceso de
asimilación del culto católico presenta detalles muy
interesantes relacionados con su origen histórico.
La advocación de la Virgen de Guadalupe que
mantiene el templo de Mauque es poco frecuente
y ofrece algunos antecedentes especialmente
esclarecedores de la realidad colonial en que se
desarrolló el sincretismo católico andino.
En el año 1601 llegó a Potosí Fray Diego de
Ocaña, monje jerónimo, con el objetivo de difundir
la devoción de Nuestra Señora de Guadalupe,
originaria de Cáceres, España. En su afán, el monje
realizó una imagen de la Virgen en el convento
de San Francisco. Al ver la pintura el Obispo de
Charcas, Alonso Ramírez de Vergara, de origen
extremeño y devoto de la Guadalupe, pidió al
monje Ocaña que realizara otra similar para la
ciudad de La Plata (Sucre). La imagen fue alabada
por los feligreses y se construyó para ella una
capilla especial anexa a la Catedral. De La Virgen
de Sucre se hicieron muchas copias, funcionando
como fuente y modelo de la advocación que se
extendió por los pueblos de la zona andina.
La Virgen de Sucre responde a la imagen de
la Guadalupe extremeña. Es de tez morena, lleva
en su mano derecha un bastón coronado en una
cruz y en la izquierda sostiene al niño con la esfera
en su mano. Viste un traje dorado en forma de
triángulo, presenta la media luna a sus pies y una
corona ovalada sobre la cabeza. La imagen no
guarda relación alguna con la Guadalupe mexicana,
aparecida al indio Juan Diego durante los
primeros años de la conquista española. Esta
116 I G L E S I A S D E L D E S I E R T O
USMAGAMA
Del Aymara Usmagama: fuente de enfermedad y contagio
I G L E S I A S D E L D E S I E R T O 119
casi al margen del tiempo. Sin embargo, este y el cobro de impuestos. Cuando la Corona
tranquilo caserío participó activamente en uno de Española llevó a cabo las llamadas reformas
los acontecimientos más enérgicos de la historia borbónicas, destinadas especialmente a aumentar
colonial americana, la Rebelión de Túpac Amaru. las arcas fiscales por medio de nuevos tributos, el
Hacia 1770, la situación de los pueblos descontento general llegó a una situación límite.
de indios era bastante desafortunada. Los En 1780, todo el territorio de Bajo y Alto Perú
caciques de la Audiencia de Charcas acusaban se hallaba levantado. José Gabriel Condorcanqui,
frecuentemente a los corregidores de una serie cacique descendiente del Inca Túpac Amaru,
de abusos en la asignación de trabajos forzados instruido en Lima y marqués de Oropesa, asumió
120 I G L E S I A S D E L D E S I E R T O
el liderazgo de una rebelión general del mundo
indígena contra el abuso español. Se proponía
el retorno de la propiedad de la tierra a sus
verdaderos dueños. A su causa se integraban los
esfuerzos previos de los caciques aimara Tomás
Catari y Julián Apaza, llamado también Tupac
Catari. La rebelión estuvo muy cerca de provocar
un daño mayúsculo a la administración española.
Las movilizaciones indígenas se organizaron hasta
dar cuenta de un poder subversión desatado, que
alcanzó su clímax en los sitios de las ciudades de
Cuzco y La Paz y que sólo acabó con el suplicio
y muerte de los caudillos.
En1778 el cura de Tarapacá, José Francisco Vista hacia el exterior a través
Ximénez, informaba al obispo de Arequipa del arco de medio punto del
portal de entrada.
acerca del levantamiento de indios sucedido
en el pueblo de Usmagama. Según su relato,
los naturales se habían alzado en armas contra
el teniente cobrador de impuestos por sus
desmedidas exigencias, declarándose violentos
incidentes. Hechos como los de Usmagama
llevaron a la Iglesia a declarar excomulgados a
los insurgentes, lo que desembocó en reiterados
ataques en contra de los templos y sus bienes
de culto. Hacia 1780, el corregimiento de Arica
organizó una expedición religiosa militar que
recorrió los pueblos andinos para aplacar las
revueltas locales. Se sabe que 22 indios rebeldes
fueron bajados a Arica para ser azotados frente a
la iglesia catedral.
122 I G L E S I A S D E L D E S I E R T O
H UAVIÑA
Del Aimara Wawiña: gavilla de paja
I G L E S I A S D E L D E S I E R T O 125
Sacramento”. El campanario presenta una base
de piedra y un segundo cuerpo de madera con
corona piramidal. Su estilo lo revela como una
reconstrucción del siglo XIX y está pintado con
colores poco habituales en la estética andina.
Las imágenes de la Virgen Candelaria y San
Juan, buenos exponentes de la escuela alto andina,
custodian el templo. Ellos son los patrones. A ellos
se ofrece la fiesta cada año, para que la tradición
no muera y las viejas terrazas sigan dando ajos,
cebollas y hortalizas a las pocas familias que aún
las trabajan.
Virgen de la Candelaria
Fiesta: 2 de febrero.
I G L E S I A S D E L D E S I E R T O 129
a Arequipa. Cuatro años más tarde, Pedro de
Valdivia pasaba rumbo al sur, dejando en el lugar
a doña Inés de Suárez en espera de los refuerzos
que Rodrigo de Araya, Francisco de Villagra y Juan
Bohón traían por el otro lado de la cordillera.
Esta ancestral situación estratégica se potenció
durante la Colonia. La encomienda de indios
de Tarapacá nace al poco tiempo de la llegada
de los primeros españoles. El pueblo colonial
dependió jurisdiccionalmente del Corregimiento
de Arica, fundado en 1565. La consolidación
económica del área, sostenida en la vitivinicultura
de los valles y el mineral de plata de Huantajaya,
permitió la fundación del Corregimiento de
Tarapacá, con cuatro repartimientos, cada cual
con su parroquia: Camiña, Sibaya, Tarapacá y Pica.
Tarapacá fue la capital y contó con gobernación
y Cabildo. Esta preeminencia duró hasta 1855,
cuando el gobierno fue trasladado al puerto de
Iquique.
De la época de prosperidad del pueblo se
conservan algunos vestigios. Ahí está la plaza,
empedrada en laja, con un corredor sostenido
por arcadas de madera; la explanada y arquería
en piedra del antiguo Palacio de Gobierno; las
casonas coloniales con sus portales de piedra y
sus puertas de madera con clavos de cobre; los
muros del viejo convento y, como no, la iglesia.
La primera capilla de Tarapacá data del siglo
XVII y se erigió como cabecera de parroquia.
Virgen Candelaria
Fiesta: 2 de febrero
132 I G L E S I A S D E L D E S I E R T O
Mamiña
Del Aimara Mami (pupila) y Ñaña (sanada):
pupila sanada
I G L E S I A S D E L D E S I E R T O 135
El interior es interesante. La nave central se
eleva hasta 6 metros. Al fondo destaca el retablo
del Altar Mayor, realizado en albañilería estucada,
de estilo barroco, con líneas toscas y simples y
pintado de vivos colores. Está compuesto por tres
pisos y tres calles y posee columnas acabadas en
capiteles, cuyas hojas de acanto parecen inspiradas
en los penachos de plumas con que se coronaban
los antiguos incas.
Tras el terremoto de 1877, el templo
fue reconstruido siguiendo los criterios del
neoclasicismo imperante. Entre las modificaciones,
destaca el par de torreones de piedra, coronados
por campanarios de madera pintada de color
azul. El conjunto es excepcionalmente fastuoso,
reflejo de la era de prosperidad del salitre en la
que Mamiña disfrutó de los beneficios de ser un
balneario termal bien considerado.
Cuando se constr uyó en el siglo XVII,
la iglesia fue erigida como viceparroquia de Pica.
Permaneció así durante toda la administración
peruana. Luego de la Guerra del Pacífico y la
anexión de estos territorios a Chile, la Iglesia
organizó una nueva jurisdicción para la zona. El
cargo de párroco de Mamiña fue ocupado por
quien sería posteriormente obispo de Iquique
y primer cardenal chileno, monseñor José María
Caro. Aquejado por una enfermedad respiratoria,
monseñor Caro conoció también el legendario
efecto sanador de las aguas de Mamiña.
I G L E S I A S D E L D E S I E R T O 139
ARRIBA Vista del coro y de la
puerta principal del templo.
ABAJO Cristo de la columna
con capa púrpura.
DERECHA Influencia
neoclásica del templo. Bóveda
y retablo de un cuerpo y tres
nichos.
con la técnica de tabiquerías de caña empastadas del templo, el campanario se levanta como fiel
con cal y tiza. El techo tiene una bóveda en cruz testimonio de la era colonial. Con tres cuerpos
recubierta de barro. La fachada fue revestida con construidos con bloques de anhidrita y bórax,
tablas de pino oregón, madera resistente a la voraz la torre es de estilo barroco, mismo que debió
larva de la polilla nortina y que era traída como tener el primer templo erigido en el siglo XVIII.
lastre por los barcos que venían a cargar salitre.
Al interior destacan el Altar Mayor, el retablo y Patronos: San Antonio de Padua
una llamativa Última Cena con figuras de bulto Fiesta: 13 de junio.
de tamaño natural, obras todas conservadas del
templo original. Virgen de la Candelaria.
Sin mayor sintonía con las líneas neoclásicas Fiesta: 2 de febrero.
142 I G L E S I A S D E L D E S I E R T O
PICA
Del Quechua Phikay: coger flores
I G L E S I A S D E L D E S I E R T O 145
de Loaysa y Valdés, gracias a las indicaciones que los pobladores de Pica resolver el problema
le diera el aborigen Cucumate, redescubre el capital que presenta la vida en el desierto, el
mineral, nombrándolo San Agustín de Huantajaya. agua. Utilizando las técnicas mineras de Potosí,
El yacimiento significó prosperidad para los oasis crearon cerca de 14 km de socavones, largos y
abastecedores de la zona, que recibieron oleadas angostos túneles filtrantes que captan las aguas
de población en busca de riqueza. Pica adquirió subterráneas y las conducen a los estanques
especial importancia, transformándose en sede llamados cochas, donde se almacenan para su
del Tenientazgo de Tarapacá, dependiente del uso en el regadío.
Corregimiento de Arica. Hacia 1780, Pica también conoció los
El desarrollo colonial del pueblo exigió a levantamientos indígenas que se integraron
146 I G L E S I A S D E L D E S I E R T O
Imagen policromada de San abastecer las oficinas salitreras. La producción de
Andrés, vestigio del pasado
colonial del templo. cítricos encontró en el valle un clima excepcional,
beneficiándose hasta hoy el pueblo con la fama
de sus limones.
En 1768, un nuevo ter remoto había
destruido el templo. Gracias a los aportes de los
benefactores don José Basilio de la Fuente y don
Matías Soto, se llevó a cabo una reconstrucción que
mantuvo el diseño original. Casi un siglo después,
el auge del salitre introdujo nuevos materiales y
tendencias estilísticas en la arquitectura, alterando
definitivamente el aspecto colonial del templo.
La construcción actual fue realizada entre 1880
y 1886 y es de estilo neoclásico. Posee un alto
a la Rebelión de Tupac Amaru. Un indio noble frontón enmarcado en columnas rectangulares,
llamado Julián Ayben, que ostentaba cargo con tres puertas de acceso frontal bajo arcos
público, consiguió una proclama de Tupac de medio punto. Dos torres de campanario se
Amaru en la que se declaraba enemigo de los ubican sobre el pórtico con cúpulas en forma de
españoles. Ayben intentó hacer cundir la rebelión bóveda. La estructura principal se compone de
en reuniones secretas y enviando mensajeros a tres naves con columnas acanaladas que sostienen
Tarapacá, Mamiña y Llica. A cambio de la adhesión la bóveda central en cruz. Sobre el crucero se
a la causa, prometía el fin del pago de impuestos levanta una cúpula terminada en linterna. En
y la liberación definitiva del yugo español. el interior, el templo de Pica alberga una Santa
Cuando Ayben manifestó sus planes al cura de Cena, con imágenes de madera policromada en
Pica, éste decidió desterrarlo. Sin embargo, la tamaño natural.
promesa de los seguidores de Ayben de terminar
con las reuniones subversivas, hizo que el cura le Patronos: San Andrés
dejara al cuidado y vigilancia de un tío anciano. Fiesta: 30 de noviembre
Finalmente, Ayben aparece pidiendo indulto y
retractándose de sus rebeldes intenciones. Virgen de Lourdes
La bonanza económica que significó la Fiesta : 11 de febrero
explotación del salitre en el Norte Grande dejó
su marca en el pueblo de Pica. El oasis colonial
destinado principalmente a la producción de
vinos para los centros mineros y administrativos,
fue reconvertido en huerto de frutales para
148 I G L E S I A S D E L D E S I E R T O
CHIU CHIU
Del Kunza Chiuchiu: arenal
I G L E S I A S D E L D E S I E R T O 151
PAGINAS ANTERIORES: recubiertas de madera de cactus, fueron
IZQUIERDA Uno de los dos encargadas para la reconstrucción de 1670.
ladrones crucificados realizados
en los talleres de Potosí. De esta fecha data también la antigua imagen
Madera, yeso, tela encolada y de bulto del patrono San Francisco. En 1718
policromía.
quedó anotada la adquisición para la torre de
DERECHA Vista interior del
templo. Destaca la techumbre una campana de tres quintales y otra de cuatro
realizada con madera de arrobas, compradas por el cura y el fabriquero,
cactus.
respectivamente. Se registra también en esta
fecha la donación de un sagrario de madera
labrada con ángeles, pirámides, serafines y cuatro
columnas salomónicas y un frontal de Altar de
madera dorada.
La actual techumbre del templo responde
al patrón tradicional atacameño, con tijeras de
IZQUIERDA Detalle del consta en el primero de sus libros parroquiales, chañar anudadas con cueros, entablillado de
retablo del Altar Mayor. En
nicho central, imagen de que data precisamente de ese año. La ordenanza cactus y cubierta de paja y barro. Una anotación
Cristo Crucificado, madera fue el reconocimiento canónico del templo y la de 1735 revela que la estructura debió ser
policromada.
doctrina de indios que existían en el oasis desde reparada por un carpintero tras un fuerte
DERECHA Altar lateral. Arco
decorado con pintura de hacía unas décadas. temblor. Ya mediando el siglo XVIII, se describe el
columnas y flores. Al centro, A mediados de siglo XVII, el ruinoso estado retablo del Altar mayor de madera sin dorar, de
retablo portátil con imagen de
la Virgen. de la capilla primitiva obligó a realizar una tamaño pequeño, compuesto por cuatro nichos
reconstrucción, que fue asumida por Juan y un sagrario dorado. En medio de la coronación
Antonio Vilticolas, gobernador indígena de la del retablo, existía un Cristo de la columna con
provincia de Atacama. Esta edificación es la que rayos en la cabeza, realizado en madera dorada.
se mantiene en pie hasta nuestros días, siendo Se menciona también un púlpito de madera en la
uno de los templos más citados en el registro de nave central. En 1765 se compuso el campanario
iglesias andinas de Chile y un gran exponente del y se construyó un capitel para acabarlo.
particular estilo andino atacameño. La conexión comercial con Potosí queda bien
Gracias al testimonio de los archivos establecida en el dato que registra, a fines del siglo
parroquiales, existe información muy precisa XVIII, la incorporación de las imágenes de los dos
relacionada con la evolución del edificio en el ladrones al altar de la capilla lateral, realizadas en
tiempo. Los detalles dan cuenta de una serie talleres de la ciudad minera. En el inventario de
de mejoras que ilustran fehacientemente el 1772 se señalan las medidas de la iglesia: entre
desarrollo económico que conoció el pueblo veinte y veinticinco varas de largo y ocho o diez
durante la Colonia. de ancho. En 1776, se registra la incorporación al
Se sabe que las puertas de cedro del templo, retablo del Altar Mayor de cuatro cornucopias de
154 I G L E S I A S D E L D E S I E R T O
madera dorada y, en ellas, los cuatro evangelistas. de conservación. Esta decadencia era el reflejo del
Hacia 1862, Chiu-Chiu vivía un tiempo de término de un largo ciclo de prosperidad. Hacia
esplendor económico. El inventario de aquel año fines del siglo XIX, la irrupción del ferrocarril y
señala que el templo contaba con un Altar Mayor la migración de los habitantes hacia las oficinas
nuevo de estuco dorado y que sus paredes habían salitreras y el mineral de Caracoles, influyeron
sido empapeladas con papel dorado en oro. para que Chiu-Chiu entrara paulatinamente en
Sin embargo, la bonanza aparece drásticamente el estado de reposo que enseña hoy en día.
agotada en el inventario de 1878, cuando se
describe al templo con su Altar Mayor destruido, Patrono: San Francisco de Asís
los altares laterales en mal estado y las imágenes, Fiesta: 4 de octubre
incluido el santo patrono, en pésimas condiciones
156 I G L E S I A S D E L D E S I E R T O
T oconao
Del Kunza Tocknar (piedra) y Ao (lugar):
lugar de piedras
I G L E S I A S D E L D E S I E R T O 159
El campanario de piedra parroquiales entregan noticias de su evolución
de Toconao, símbolo de
la arquitectura colonial histórica. A mediados del siglo XVIII, existen
atacameña. noticias de un Altar Mayor bien acabado con
imágenes de San Lucas, Santa Rosa y de la
Virgen Purísima. Hacia fines del siglo, el sustento
y manutención del templo lo daba un “retazo
de viña” que constaba de 104 parras chicas y
grandes. Cien años después, en pleno siglo XIX,
la viña se había reducido a “30 parras frutales
y veinte chicas, todo para el vino o gastos de
la iglesia”. La iglesia lucía entonces techumbre
nueva, puerta de dos manos en mal estado y un
retablo de cardón (cactus) pintado compuesto
por seis nichos que acogían las advocaciones.
sector ofrecía ventajas estratégicas al estar más Por entonces, además del templo, existía ya la
separado de los ayllus de San Pedro, que hasta casa parroquial dotada de un cuarto, cocina y un
el acuerdo de Suipacha habían combatido el corral con cerco de piedras para los animales.
dominio español. Por otro lado, se trataba de De esta fecha es también el inventario que da
tierras con condiciones especialmente favorables cuenta de la riqueza mayor de los bienes de culto,
para la agricultura ibérica. A poco de fundado el describiéndose adornos de imágenes y objetos
pueblo, las chacras del oasis eran aprovechadas de culto realizados en plata fina.
para el cultivo de viñedos y frutales. La torre campanario de Toconao se ha
A partir del siglo XVII, la primera capilla convertido en todo un símbolo de la arquitectura
construida por los conquistadores españoles fue andina. Construido alrededor de 1750 en piedra
anexada como viceparroquia a la parroquia de canteada y barro, posee tres cuerpos separados
San Pedro de Atacama. Durante toda la Colonia, por cuidadas cornisas. El cuerpo superior remata
la ancestral agricultura de chacras mantenida en una pirámide y posee pináculos en las esquinas.
con un sistema de riego comunitario sirvió de La belleza del trabajo es una lograda respuesta de
base a la consolidación de Toconao como pueblo los habitantes de Toconao a la vocación telúrica
mestizo. Al igual que en tantas otras localidades que les señaló desde el origen como hijos de un
de la zona andina, el templo de Toconao fue “lugar de piedras”.
escenario del rico fenómeno de sincretismo que
originó de la asimilación del credo católico por Patrono: San Lucas
parte de la cosmovisión atacameña. Fiesta: 18 de octubre
El actual templo de Toconao fue construido
en piedra alrededor del año 1744. Los archivos
160 I G L E S I A S D E L D E S I E R T O
Río G rande
I G L E S I A S D E L D E S I E R T O 163
ARRIBA Imagen de San
Mateo. Óleo sobre tela.
ABAJO Imagen de San
Ambrosio. Óleo sobre tela.
DERECHA Retablo del Altar
Mayor realizado en obra. En
primer plano, pila bautismal de
piedra labrada.
donde se detienen las procesiones que realiza la ibéricos vencieron a las tropas del Inca al grito
comunidad para las festividades religiosas. de “¡Santiago!”. Aquél fue un día de tormenta
Como en muchos templos del mundo andino, y los gritos españoles se fundían con el sonido
el retablo de Río Grande es presidido por la del Trueno, la voz de Illapa. Desde entonces, la
imagen ecuestre de Santiago. La popularidad del religiosidad andina reconoció la fuerza de Illapa
apóstol se debe a su vinculación con Illapa, dios en el santo extranjero, transformándose Santiago
ancestral del Rayo. Santiago había sido adoptado en protector principal de la tierras cordilleranas
como patrono de España a partir de su milagrosa donde el rayo es una presencia permanente.
aparición en forma de rayo durante la batalla de
Clavijo, en 844, donde resolvió el triunfo cristiano, Patrono: San Santiago
ganándose el apodo de “matamoros”. Siete siglos Fiesta:25 de julio
más tarde, en Suntuhuasi, los conquistadores
166 I G L E S I A S D E L D E S I E R T O
Peine
Del Kunza: cántaro
I G L E S I A S D E L D E S I E R T O 169
Sacristía con elementos para la
celebración litúrgica.
levanta al final de la calle principal del pueblo. trasandinos, provocada tanto por los tributos
Los registros parroquiales dan cuenta de su excesivos de los corregidores como por el
existencia a mediados del siglo XVII. Gracias a hábito trashumante de la población originaria. A
una restauración responsable realizada en 1940, este período de depresión económica sobrevino
el templo conserva su aspecto original. De planta un tiempo de bonanza con la explotación que
rectangular, su techumbre a dos aguas responde José Santos Ossa hizo de la mina de plata de
al patrón tradicional atacameño, con tijeras de Lankir a mediados del siglo XIX. La población se
chañar que sostienen la cubierta de tablas de volcó mayoritariamente a las labores del mineral,
cactus, barro y paja. El campanario se encuentra tal como hoy en día lo hace con la explotación
adosado al templo. Construido en piedra de Litio en el Salar. Mientras tanto, el trabajo de
canteada, posee dos cuerpos coronados por una las milenarias chacras de cultivo ha pasado a ser
pirámide de base cuadrada en cuya cúspide se una agricultura de subsistencia, manteniéndose a
levanta una cruz de piedra. Se trata de un buen la espera de un nuevo protagonismo.
exponente del estilo colonial andino.
A fines del siglo XVIII y comienzos del XIX, Patrono: San Roque
Peine supo de la migración generalizada de los Fiesta: 16 de agosto
habitantes de los oasis de Atacama hacia los valles
170 I G L E S I A S D E L D E S I E R T O
C aspana
Del Kunza Ckas (hondonada) y Pana (hijo):
hijo de la hondonada
I G L E S I A S D E L D E S I E R T O 173
Imagen Colonial de la Virgen rastros que algunas pequeñas y rudimentarias
de la Candelaria, patrona de
Caspana. construcciones.
DERECHA Retablo del Altar El hecho de que los habitantes de Caspana
Mayor. El presbiterio está sean asociados a la leyenda gentilar, originaria del
cercado por una barandilla de
madera de cactus. mundo aimara, puede tener fundamento en la
probada existencia de colonias altiplánicas en el
sector durante la era Tiawanaco. Más allá de toda
especulación, Caspana se ha mantenido bastante
ajeno a la poderosa conexión que existe entre
los pueblos vecinos y ha desarrollado vínculos
estrechos con comunidades relativamente
distantes. Hay versiones que indican que la
imagen de la Virgen Candelaria fue donada por
la comunidad de Machuca, ubicada en la hoya del
una intensa interacción cultural a lo largo de Salar de Atacama.
la historia. No lejos de aquí está el Pucara de La capilla original de Caspana se erigió bajo
Turi, la mayor fortaleza construida por la cultura la advocación del evangelista San Lucas como
atacameña, que alcanzó su esplendor alrededor anexo de la parroquia de Chiu-Chiu. A mediados
del siglo XII. Desde esta misma fortaleza se del XVIII se describen las paredes del Altar Mayor
administró luego la breve pero decisiva influencia forradas en tafetán colorado con once cuadros
inca. Los rastros de ésta son especialmente de varias advocaciones. Se menciona una cruz
verificables en Caspana, cuyos habitantes tenían del altar de madera, una imagen de San Lucas,
el quechua como lengua principal, pese a situarse puertas de madera de cactus y la torre con dos
en el área de influencia del nativo kunza. campanas. A principios del siglo XIX se describe
En el vecino poblado de Aiquina, los hijos al templo con un aspecto similar al que mantiene
de Caspana son señalados despectivamente hasta hoy: muros de piedra y barro; techumbre de
como “descendientes de los gentiles”, haciendo tablilla de cactus sostenida por nueve tijeras de
alusión a la mítica raza originaria del área andina. algarrobo, amarradas éstas con lazos de cuero; y
Las leyendas señalan que durante los primeros el Altar Mayor de piedra. En el mismo registro se
tiempos, el mundo estaba a oscuras y era sometido mencionan un cuadro de Santa Cecilia, patrona
constantemente por la fuerza de las aguas. Los de los músicos, y la imágenes de La Concepción y
gentiles sobrevivían en sus cuevas, recogiendo La Candelaria. Las cuatro capillitas o posas para las
lo poco que les daba el campo, estableciendo procesiones ya aparecen nombradas, así también
una comunicación instintiva con los elementos. como un granero donde se guardaba el maíz para
La raza no resistió el advenimiento del sol y el sustento del templo. A fines del siglo XIX, la
desapareció de la faz de la tierra sin dejar más Guerra del Pacífico puso fin a la vinculación de la
174 I G L E S I A S D E L D E S I E R T O
iglesia de Caspana con el Obispado de Charcas, doradas”.
lo que se tradujo en un período de abandono y
despreocupación por sus bienes. Patronos San Lucas
La devoción que ha dado forma a la rica Fiesta: 18 de octubre
expresividad del catolicismo andino queda
manifiesta en una anotación del 14 de agosto de Virgen de la Candelaria
1776, que da cuenta de “un adorno donativo de Fiesta: 2 de febrero.
los naturales que consistió en 16 varas de repisas
a flores, seis mayas de pasta doradas en plata,
con jarras y florones y seis cartelas de madera,
176 I G L E S I A S D E L D E S I E R T O
MAchuca
I G L E S I A S D E L D E S I E R T O 179
este proceso el templo jugó un rol fundamental,
sirviendo de eje para la vida comunitaria. La
marcada espiritualidad del hombre andino, forjada
en su vida contemplativa de pastor, asimiló con
códigos propios el poder protector del credo
católico. De esta manera, la Virgen, los Santos,
Dios Padre y la Cruz de Cristo se invocaron
para hacer frente a las muchas dificultades que
presenta la vida en las alturas.
El templo de Machuca se conserva en buenas
condiciones, producto de la restauración de 1933
registrada en su Altar Mayor. Sus muros de piedra
forman una nave de dimensiones pequeñas,
techada a la manera tradicional con tijeras de
algarrobo y cubierta de tablillas de cactus, paja
y barro. Un muro perimetral de piedra rodea
un atrio amplio, dejando dentro del espacio
sagrado las cuatro posas o descansos donde se
detienen las procesiones de las fiestas religiosas.
El campanario anexo es de piedra y posee dos
cuerpos coronados con un cierre piramidal.
El Altar Mayor del templo conserva las
imágenes de culto que durante la era colonial
fueron llegando en sus retablos portátiles desde
los grandes centros de evangelización del mundo
andino. Montado en su caballo blanco y espada en
mano, San Santiago-Illapa ocupa un sitial destacado
como patrono. Desde hace algunos años, además
de presidir las festividades tradicionales del
pueblo, el santo ha debido acostumbrarse a servir
de anfitrión a las frecuentes visitas turísticas que
llegan conocer su iglesia.
I G L E S I A S D E L D E S I E R T O 183
La expedición de Valdivia fundó pueblos en conquistadores, el Imperio Español tomaba el
Toconao y el oasis de San Pedro antes de seguir control de las rutas comerciales atacameñas
rumbo al Sur. Sin embargo, pronto los caciques que conectaban las costas del Pacífico con el
atacameños se alzaron en armas y resistieron la territorio altiplánico.
dominación. Los españoles debieron concentrarse El actual aspecto del templo de San Pedro
en Toconao hasta que, tras el encuentro de es el resultado de una serie de modificaciones
Suipacha, Velásquez Altamirano logró establecer y reconstrucciones de aquella primera capilla
un acuerdo comercial con el cacique don Juan. erigida a fines del siglo XVI. Una de las campanas
A partir de entonces, negociada la pacificación que se conservan en la torre actual lleva una
de Atacama la Grande, como la llamaron los inscripción de autor del año 1602. Hacia mediados
184 I G L E S I A S D E L D E S I E R T O
Detalle de los tijerales de
madera, originalmente atados
con cueros de animal.
del siglo XVII, San Pedro aparece como matriz de soportada por 45 tijeras de chañar, el retablo del
la doctrina de indios que integraban las capillas Altar Mayor y las puertas de madera pintadas
de Toconao, Socaire, Peine, Susques e Incahuasi. color celeste.
Jurisdiccionalmente, la doctrina dependía del Durante la segunda mitad del siglo XIX, la
Obispado de la Plata (Bolivia). migración al mineral de Caracoles afectó la vida
El libro de fábrica del templo, fechado a comercial de San Pedro. Sin embargo y luego
mediados del siglo XVIII, detalla algunas mejoras de su incorporación a Chile tras la guerra del
que dan cuenta de una situación económica activa Pacífico, el oasis cobró importancia como centro
durante la Colonia. Por entonces, San Pedro era abastecedor de las salitreras. En 1944, tras un
centro administrativo y almacén de las caravanas terremoto que dejó serios daños, la iglesia se
que comerciaban con charqui de pescado traído restauró a conciencia, recuperándose la apariencia
desde Cobija. El inventario de 1776 registra una que tenía según los registros del siglo XVIII. Poco
imagen de bulto de San Pedro, el patrono, y después, en 1955, se hizo cargo de la parroquia
menciona la existencia de un órgano de tubos, un el padre belga Gustavo Le Paige, quien además
arpa grande y otra pequeña, un violín corriente, de iniciar la reunión y estudio de los restos
cuatro campanas en la torre y puertas principales arqueológicos de la cultura atacameña, organizó
y laterales de cedro. trabajos colectivos para restaurar el templo y
El día 6 de junio del año 1839 un incendio construir el actual campanario de adobe, todo
redujo a ruinas el templo original. El cura párroco, de acuerdo al estilo colonial.
don Juan Manuel Tabuada, inició la reconstrucción
que incorporó, entre otras cosas, el piso Patrono: San Pedro
enladrillado, la techumbre de tablillas de cactus Fiesta: 29 de junio
186 I G L E S I A S D E L D E S I E R T O
B IBLIOGRAFÍA
- Aldunate, Carlos; Cornejo, Luis E. Tras la huella del inka en Chile. Museo cronistas. Universitaria, Santiago, 1972 - Benavides, Alfredo. Los caminos de la zona norte de Chile. Editorial 19 Bitmmann, Le Paige Núñez, 30
Chileno de Arte Precolombino, Santiago, 2001 Historia Andina en Chile. Universitaria, Santiago, 2004 Andrés Bello. Santiago, 1961
20 Gundermann Kroll, Gónzález, Cortés, 197.., 19-20
- Arriaza, Bernardo Cultura Chinchorro. Las momias más antiguas del mundo. - ICOMOS. Monumentos y sitios de Chile. Edición Altazor, Universidad - Benavides, Juan. Arquitectura colonial en Tarapacá. Editorial Universitaria.
21 Gundermann, Gónzçález, 197, 20
Universitaria, Santiago, 2003 Internacional Sek, Santiago Santiago, 1981
22 Bittmann, Le Paige, Núñez, 1978, 50-52
- Benavides R. Alfredo Arquitectura en el Virreinato del Perú y Capitania - Mebold, Luis. “La pintura religioso-popular del altiplano chileno”. Revista - Casassas Canto, José María. La región atacameña en el siglo XVII. Editorial
General de Chile. Andrés Bello, Santiago, 1961 Aisthesis nº 15, Instituto de Estética de la Pontificia Universidad Católica Universitaria. Santiago, 1974 23 Mostny, Niemeyer,1983, 16
de Chile, 1983
- Benavides C., Juan; Márquez de la Plata Y., Rodrigo; Rodríguez V., León. - Gisbert, Teresa, El paraíso de los pájaros parlantes. Gisbert y Cía. La Paz, 24 Villalobos, 1978, 21; Hidalgo, 1972, 20 y ss. ; Hidalgo, 2004, 185
Arquitectura del Altiplano: caseríos y villorrios ariqueños. Universitaria, - Melcher, Gerardo El Norte de Chile, su gente, desiertos y volcanes. 2000
25 Bibar, en Hidalgo, 1972, 21
Santiago, 1977 Universitaria, Santiago, 2004
- Diccionario aymara-castellano, castellano-aymara. Ediciones Madrigal.
26 Bibar, 19, Lovera,38-39; en Hidalgo, 1972, 18-19
- Bittmann, Bente, Le Paige, Gustavo, Núñez, Lautaro Cultura Atacameña. - Mesa, José de, Gisbert, Teresa, Arquitectura Andina. Embajada de España en Santiago, 2001
Serie Patrimonio Cultural Chileno; Colección culturas aborígenes. Bolivia, La Paz, 1997 27 Hidalgo, 1972, 20
- Núñez, Lautaro. Cultura y conflicto en los oasis de San Pedro de Atacama.
Ministerio de Educación, Santiago, 1978
- Montandón, Roberto. Iglesias y capillas coloniales en el Desierto de Atacama. Editorial Universitaria. Santiago, 1992 28 Fernández de Oviedo en Villalabos, 1978, 21. Bitmann, Le Paige, Núñez,
- Blakemore, Harold, Gobierno Chileno y salitre inglés 1886-1896. Balmaceda y Consejo de Monumentos Nacionales, Santiago, 1951 1972, 55
- Plath, Oreste. Geografía del Mito y la leyenda chilenos. Editorial Grijalbo.
North, Andrés Bello, Santiago, 1977 Monumentos nacionales de Chile: 225 fichas. Instituto de Cooperación
Santiago, 1995 29 Benavides, 1961, 193
Iberoamericana, Santiago, 1998
- Briones, Luis; Vilaseca, Pedro. Pintura religiosa en Tarapacá: fe y color en el
- Réau, Louis. Iconografía en el arte cristiano. Ediciones del Serbal. Barcelona, 30 Bibar en Bitmann, Le Paige, Nuñez, 1978, 55
desierto. Cabo de Hornos, Santiago, 1983 - Mostny, Grete; Niemeyer, Hans, Arte Rupestre Chileno. Serie El Patrimonio
2000
Cultural Chileno. Colección Historia del Arte Chileno. Departamento de 31 Montandon, 1951; Hidalgo, 2004, 88
- Casassas Canto, José María. Iglesias y capillas en la región atacameña:
Extensión Cultural, Ministerio de Educación, Santiago, 1983 - Vasquez Espinosa, Antonio, Compendio y descripción de las indias
administraciones española y boliviana. Universidad del Norte, Antofagasta, 32 Villalobos, 1978, 27
occidentales. Smithsonian Institute. Washington DC
1974 - Núñez A., Lautaro “Cruzando la Cordillera por el Norte: Señoríos,
33 Urzúa Urzúa 1957, 15
caravanas y alianzas”. En: Cordillera de Los Andes, ruta de encuentros.
- Collier, Simon, Sater William, Historia de Chile 1808-1894, Cambridge
Museo Chileno de Arte Precolombino, Santiago, 1994 34 Hidalgo, 2004, 67
University Press, España, 1994
- Padilla Iturra, Carlos A. Catálogo bibliográfico sobre patrimonio arquitectónico 35 Cassasas, 1974, 2
- Cruchaga, Miguel Salitre y Guano. Reus, Madrid, 1929 Notas
del Norte de Chile (I, II, III, y IV regiones) Universidad del Norte,
36 Benavides, 1961, 233-236; Gross, 1978, 15-16
- Cruz de Amenábar, Isabel La fiesta: metamorfosis de lo cotidiano. Ediciones Vicerrectoría Académica, Antofagasta, 1986. (97, 100, 101, 465, 466, 484, 1 Arriaza, 2003, 29 -31, 63-65
Universidad Católica,Santiago, 1995 494, 499, 651) 37 Villalobos, 1978, 67-95
2 Arriaza, 2003, 103
La muerte: transfiguración de la vida. Ediciones Universidad Católica,
- Pereira, Magdalena. La Iglesia, eje central de la vida en comunidad aymará. 38 Gisbert, 1980, 11
Santiago, 1998 3 Arriaza, 2003, 161 y ss
Tesis de Licenciatura en Historia, Pontificia Universidad Católica de Chile,
39 Como ocurre en Parinacota, Pachama y Sotoca. Mebold, 1985, 62-79;
- Domeyko, Ignacio. Jeología. Imprenta Cervantes, Santiago, 1903 Santiago, 2000 4 Gundermann Kroll, González Cortés, 1989, 13-14
Vilaseca, Briones, 198, 44 y ss
Mineralojía: comprende principalmente las especies mineralójicas de Chile,
- Rivera Sundt, Oswaldo Tiwanaku en su estatuaria. En Tiwanaku, Ciudad 5 Muñoz González, 1999, 41
Bolivia, Peru i provincias arjentinas. Imprenta Cervantes, Santiago, 40 Cruz de Amenábar, 1995, 42 y ss
Eterna de Los Andes. Viceministerio de Cultura de Bolivia, Convenio
1897-1900 6 Gunndermann, González 1989, 14
Andrés Bello, La Paz, 2002 41 Pereira, 2000, 4 y ss. ;Bennett, en Cruz de Amenábar, 1995, 143-144
Mis viajes: memorias de un exilio. Universidad de Chile, Santiago, 1978
7 Núñez, 1994, 10
- Turistel. Guía Turística de Chile. Norte. Telefónica, CTC Chile, Santiago, 2002 42 Cruz de Amenábar, 1995, 179-180
- Encina, Francisco Antonio Historia de Chile. Ercilla, Santiago, 1984, t. 33 y 34
8 Bitmann, Le Paige, Núñez, 1978, 22
- Vicuña, Manuel. La imagen del Desierto de Atacama (XVI-XIX): del espacio 43 Vicuña Urrutia, 1992, 98-99
- Encina y Castedo Resumen de la Historia de Chile. Zig-Zag, Santiago, 1966,
de la disuasión al territorio de los desafíos. Universidad de Santiago, 9 Bittmann, Le Paige, Núñez, 1978, 22-26
T. II y III 44 Miguel Cruchaga, 1929, 133 y ss.; Blakemore, 1977, 26-27
Santiago, 1995
10 Bitmman Le Paige, Núñez, 27-28
- Gisbert, Teresa Iconografía y mitos indígenas en el arte. Gisbert y Cía, La Paz, 45 Domeyko, 1851, 1978 444 y ss; Domeyko, 1875; Domeyko, 1908
- Urzáu, Urzúa, Luis, Arica, Puerta Nueva. Andrés Bello, Santiago, 1957
1980 11 Núñez, 1994, 10-12 Philippi, 1860
- Villalobos, Sergio La Economía de un desierto. Ediciones Nueva Universidad,
- Gross, Patricio. Arquitectura en Chile. Serie Patrimonio Cultural Chileno; 12 Rivera Sundt, 2002, 27 46 Villalobos 1978 cit..; Encina y Castedo, 1966, T. II, 1150 y ss
Santiago, 1979
Colección historia del arte chileno. Ministerio de Educación, Santiago,
13 Bittmann Le Paige, Núñez, 36-38 47 Encina y Castedo, op. cit.,. 1429 y ss
1978 - Aldunate, Carlos y otros. Culturas de Chile, Etnografía, Sociedades
indígenas contemporáneas y su ideología. Editorial Andrés Bello. Santiago, 14 Bitmann, Le Paige, Núñez, 30-34 48 Collier, Sater, 1998, 137
- Gundermann K., Hans; González C., Héctor. La cultura aymará: artesanías
1996
tradicionales del altiplano. Serie Patrimonio Cultural Chileno; Colección 15 Núñez, 1994, 17
Culturas Aborígenes. Ministerio de Educación, Santiago, 1989 - Barros, Elizabeth. Chiapa, Sotoca, Sipisa; caseríos precordilleranos. Tesis
16 Núñez, Niemeyer, Falabella, 1994
Universidad de Chile. Santiago, 1979
- Hasche, Renato La Iglesia en la Historia de Arica. Arica, Chile, 1997
17 Núñez, 1994, 11
- Baytelman Albala, Gaad. Isluga, una comunidad altiplánica. Tesis Universidad
- Hidalgo, Jorge. Culturas Protohistóricas del norte de Chile: el testimonio de los
de Chile. Santiago, 1979 18 Núñez, 1994, 15
188 189
P R E S E N TAT I O N I NTRODUCtIoN
190 191
their compenetration with the environment, their sense of usefulness multiple ethnicity and manifold contacts of the region. opened up before the Spaniards: “unpopulated”, for there was no real Arica, campaign seat for Almagro and entrance gateway for Valdivia,
and beauty: red pipes with a matt finish, large jars with –perhaps mythical- In the brief span of a century in the life of the Andean people, in the population and what there was is described as “barbarian Indians”; the developed slowly at first. By 1565 it had become a corregimiento
faces on them, shiny black pottery bowls. The wasteland, spotted here late 14th century of our era, Cuzco became the capital of a pan-Andean desert, “where no trees of any kind grow”, as the chronicler Jerónimo subordinated to Lima and a parish under the bishopric of Arequipa,
and there with green crops gradually attracted the peoples of the empire that covered, according to Spanish chronicles, from Ecuador de Bibar points out “only a kind of thorny shrubs.”25 Here minimal with a hospital tended by the brethren of Saint John of God, and a
interior, trade and cultural exchanges prospered.11 Settlements in the in the north to the Maule River in southern Chile. The ravines in the water resources lessened their sufferings and rescued them from the Franciscan monastery. Despite earthquakes, pirates, malaria, and other
Atacama desert became focal points for caravans and roaming groups interior of Arica and Tarapacá, the oases of the puna, were added to the icy mountains. There men died instantly,26 on their feet, and remained calamities, Arica never ceased to be active. Small-scale prospectors and
from north and east. Explorers came from the southern shores of Lake empire in the southern or Collasuyo region of the four-part Tiwatinsuyo standing for years, like rigid pillars of death. Information obtained from miners explored and exploited the silver deposits at Huantajaya, close
Titicaca, today in Bolivia.Tiwanaku, most long-lived urban and ceremonial or territorial scheme of the incas.22 the Indians turned the discoverer aside across the unpopulated desert of to Iquique, since the mid-16th century.32
center in America, uninterruptedly active for 27 centuries12, then at its According to accepted records, the eleventh Inca, Tupac Yupanqui, Atacama, where there were “jagueyes” or natural wells.27 The expedition Thanks to the mining and cultural boom of Potosí, with 160,000
height, expanded south to Copiapó (Copa yapo) on Chilean territory. began the conquest of Chile.Wisely, he took over the territory, occupied halted at San Pedro, where the people “were at war, swarming the hills inhabitants in the first half of the 17th century, a number comparable at
Only vestiges remain of the contact or confrontation of these peoples, it and succeeded in establishing multiethnic colonies. far from their homes”, according to chronicler Fernández de Oviedo.28 the time only to the population of Paris or London, Arica, under a decree
enduromg to the extent that they fitted into the environment: fragile By the time the Spaniards had traversed the Andes route, the existing This, however, did not prevent the expedition from taking in maize and issued by Viceroy Francisco de Toledo in 1574,33 became the harbor for
wood tablets for taking snuff, implements and accessories for elaborate civilization, developing in an inhospitable environment, at an altitude cattle to continue making their way northwards. the shipping of silver. Long droves of mules reached its shores, loaded
magic and religious rituals, as well as ancient pottery decorated now averaging 4,000 m above sea level, had completed roads, waterworks, The expedition led by Pedro de Valdivia repeated the experience with the precious ore, while ships from Europe and America anchored
with geometric designs and stylized animals; chased gold vessels that practiced intensive farming in terraces adapted to the mountainside differently. They went from the Indian village at Arica to the desert, there to unload foodstuffs and luxury items. Arica was to become an
turned metallurgy into art;13 in villages, living areas, croplands, and burial and avoiding erosion, domesticated animals and plants, bred cattle, ad//vancing from oasis to oasis, never leaving the pre-Hispanic paths, unavoidable port of call for maritime traffic in the Southern Pacific, thus
sites were clearly differentiated.14 Like farming, migration leading to the conserved and stored food, used accounting and time measurement the shortest route, along settlements and waterholes.29 In early 1540 contributing to the growth of villages and hamlets in the interior, which
formation of trans-Andean kingdoms15 and trade climbed from the procedures, means of transport –without the use of wheels- metallurgy, Valdivia reached Calama from Quillagua and, finding the place swampy, developed as post stages and lodging places. The Atacama settlements
Pacific to the mountains in slow steps, wound through mountain passes produced textiles, technically perfect artistic pottery, petroglyphs and open to the winds, its water brackish, climbed the mountains to Chiu- were included in the district of Atacama in 1565, where jurisdiction
and down the other side to the jungle of what is now eastern Bolivia and geoglyphs with a technique found uniquely in northern Chile.23 Chiu, which the Spaniards named Atacama the lesser, then went on to was exercised by the Audiencia of Charcas through a representative
northeastern Argentina. The Andes were not an obstacle but a “route The number of archaeological findings and ethnic-historic reports Atacama the greater, San Pedro de Atacama, from where he would of the king, resident in San Pedro. In 1776 it became part of the new
of meetings”.16 A wide variety of items from remote eras, including salt, in the recent past supports these achievements. Changes, however, progress in stages to Copiapó and on to the center and south of the Viceroyship of the River Plate, within the province of Potosí.34 Indian
salt fish, shellfish and dried seaweed, shells, pottery, figurines, guano, have also been required in observation models and in cultural and new kingdom. When news of the expedition reached the inhabitants encomiendas were granted to the residents of Chuquisaca, thus
sealskins, textiles, beaten copper, feathers, and hallucinogens, especially aesthetic criteria. The current notions of what is natural and primitive of San Pedro de Atacama, they concealed or burned their food, hid strengthening Spanish domination. From an ecclesiatical standpoint, the
cebil, obtained from the fruit of the shrub of that name (Anadenanthera have had to give up their pejorative features while prevailing concepts their women and children in the mountains, and about one thousand area came under the bishopric of La Plata in 1559, dividwed into two
colubrina)17 abounded in the burial sites of the villages around the of development and culture have had to put off the context of armed peasants prepared to defend the pukara at Quitor. Their stand curacies or doctrines: High Atacama, or San Pedro, and Low Atacama,
oases at Solor and Quitor, where the largest groups appear to have domination and superiority to be able to appreciate these items that on a very “high and steep hill”, in the words of chronicler Jerónimo Díaz or Chiu Chiu.35
settled.18 The dead no longer walked the earth, but were thought to were developed not against, but with, nature. Similarly, vanguard art de Bibar,30 and their stubborn resistance, however, failed to prevent Gradually, hamlets and villages in the oases and ravines of the pampa
continue traveling in the hereafter. In archaeological terms, these sites movements and theories that question the universal validity of western Francisco de Aguirre and his reinforcements from conquering the site. and puna softened the arid face of the land, seeking the proximity
are remnants of a highly developed stage in the San Pedro culture, classic canons were required for the art forms of these peoples to be Permanent domination of the area was declared. The pre-Hispanic of Indian settlements. The pukaras were no longer meant for defense
between AD 300 and 900.19 valued as such. network of routes for penetration and contact was gradually extended and their structures were given other purposes. In the foothills, next
In the northern part of the area, following the chinchorro culture, Such achievements are backed by a large number of archaeological to settlements located towards the four points of the compass in each to the terraces, on slight flat spaces among the rocks, tiny clusters of
a new chronological sequence began in the 13th century. Aymara- findings and ethno-historical remnants. For full appreciation of these of the administrative divisions: Arequipa, Lima, Cuzco in the Viceroyship dwellings could take shape without invading valuable arable land, their
speaking peoples came to the altiplano at that time and overcame the items that were developed not against, but with, nature, the pejorative of Peru; Chuquisaca, Potosí, La Paz, Cochabamba, in the Audiencia of distribution governed by the form of the mountainside, the direction of
existing golla population, who spoke the puquina language, and hunter- sense had to be removed from current notions of what is natural and Charcas; Jujuy,Tucumán, Salta, in the region of the River Plate; La Serena, the winds and the sunlight. The Spanish American urban design spread
gatherer groups whose language was uruquilla.20 The newcomers were primitive, and the tinge of domination and superiority from prevailing Copiapó, Santiago, Concepción, in the Capitanía General of Chile. The to other peoples: straight streets surrounding a central square, a handful
organized in ayllus, or family units, which became the aymara seigniories concepts of development and culture. In addition, vanguard movements scattered settlements of the Hispanic period formed a counterpoint to of dwellings,36 almost lost to sight in the immense landscape.
or kingdoms; they spread beyond the present-day territories of Peru in art and theories questioning the validity of classic western canons the vertical migration of the original peoples;31 the mule replaced the The green areas around the villages in the ravines of Tarapacá
and Bolivia, forming familial links and driving caravans between the were required for the art of these peoples to be valued as such. authochtonous llama as a means of transport. expanded under the Andean form of farming in andenes, or terraces,
coast, the mountains, and the jungle. Indian corn, cotton, lumber, salt The first stage of Spanish domination over this territory is not an Settlers from the metropolis or the larger towns of Peru followed in rising to 3,500 m, adapted to the steep terrain, with low stone walls and
fish, and guano enriched their diet and fortified their crops, provided entry but a return,24 almost a flight: Almagro´s expedition to Cuzco in the wake of missionaries.The catechism was taught to the Indians in the canals to prevent erosion, runoff, and make the most of the available
building materials and clothing, as well as domestic wares. 1536, the desperate search for an alternative route that would avoid more densely populated villages, from the mid-16th century. Practice of soil. Native crops were enriched with local American fruit, chirimoya
Advance parties from the Aymara kingdoms came together with the horrors and numerous casualties suffered by the troops: death, the Spanish political and religious system aroused economic interest in and guayaba; the tomato came here from distant Mexico; plants from
local groups on what is now Chilean territory, at the time of the mutilation from frostbite, intense cold, hunger, while crossing the the form of taxation, Indian encomiendas, indian labor for mining silver. Spain and the Mediterranean world were brought in and acclimatized,
Spanish conquest. People of the Aymara, Lupaca, Pacage, and Caranga massive Andes from the eastern branch of the Inca Road to reach Chile The small irrigated valleys were farmed for subsistence; Mediterranean including grapevines, olives, garlic, oregano, oranges, lemons, fig trees,
kingdoms reached locations in Arica, even Tarapacá,21 proving the at the latitude of Copiapó. The full expanse of the northern desert flora and fauna were acclimatized. pomegranates, quince, and pear trees; wheat and other grains, alfalfa,
192 193
the most extensive crop, for fodder.37 the object of exploration and speculation, of scientific research and mining culture, based during the colonial period on metal and salt veins, austerity of this style, which penetrated to the interior, smoothing stone
Higher up the slopes of the Andes, at 4,000 m, a sector of vast mining fantasies, with unsuspected consequences: warfare among had conquered the driest desert in the world.46 portals and toning down resplendent altarpieces. At the same time,
plains runs eastwards to meet the snowy peaks under a startling blue nations and change in the course of history in the area. Obtaining water is the prime imperative when setting up activities traffic on the Pacific brought to the towns and camps of the area the
sky. These rustic prairies covered with hardy low vegetation came Guano collected on the Peruvian coast became a world monopoly, in the desert and a variety of solutions were essayed during the 19th features of North American architecture and the use of wood –Oregon
alive after the conquest: sheep grazed here together with the Andean to the extent that Peru was dependent on guano exports;44 by 1860, century: cistern ships from Arica and Valparaiso, coal-fired salt water pine- in structures, light painted fretwork on balconies, balusters, finials.
species. however, the deposits were exhausted and the sands went into a distilling plants such as the one at Cobija, owned by José Santos Ossa, When such heterogeneity and eclecticism overcame the cities of the
Andean baroque, a half-breed baroque,38 in this isolated area, arose decline. Eyes turned to nitrate and mining camps appeared on the and a solar distilling plant, the first in the world, built in 1872 by Carlos coast, the region briefly underwent the rise and fall of wealth and the
among the descendants of the cross between Aymara and Atacameño pampa, followed by ports such as Iquique –a major Peruvian port in Wilson, an Englishman born in Scandinavia and resident in Chile. eupkoria of the nitrate culture. The invention of synthetic nitrate at
Indians, and Europeans. 1855- and Pisagua. Thanks to these activities farming revived in the The mining and guano operations in the area funded with Chilean the time of World War I and the crisis of 1929 brought the situation
The core of the early settlements composed of stone-and-mud huts oases, orchards were planted instead of vineyards. capital provoked disagreements with the governments of Peru and around full circle. A constellation of signs of neglect and dereliction
thatched with straw, an amalgam of Spanish and aboriginal dwellings, Unpopulated save for tiny hamlets on the coast, such as Cobija, a Bolivia, and Chile declared war on these allied nations on April 5, 1879. sunk in the desert: stores, tools, facilities, dwellings, brothels, theaters,
was the mission chapel, raised by anonymous workmen and artisans, major Bolivian port since 1825, the Atacama desert was crossed and Known as the war of the Pacific or the nitrate war, the outcome of the all empty, lying abandoned around the salt veins; ghosts trapped in the
who employed the same materials to great effect. The outwardly studied by foreign scientists on a special survey commissioned by the conflict gave Chile possession of the sea coast.47 Peace with Peru came faded sepia of old photographs.
humble fabric was decorated inside with vivid frescoes and mural Chilean Governmwent, as well as by domestic explorers.They glimpsed in 1883 with the treaty of Ancón, which granted Chile “unconditionally About seven thousand years ago, the population of the area was
paintings of telluric and cosmic allusions,39 a cascade of gold leaf on its underlying wealth, wrote down their findings, published reports, or and for ever” the province of Tarapacá between the Camarones River concentrated on the coast. Chinchorro men, barely covered with straw
altarpieces and niches provided a source of light for eyes seeking the started extraction works. The information thus collected would allow and basin and the Loa River and basin; the provinces of Tacna and garments, diving into the turquoise-blue waters to catch seafood, are
divine. Outside, the portals were framed in stone. Local stonecutters Chile later to support political and military actions, and extend its Arica between the Sama River and the Camarones River and basin now classified, dated, and exhibited in museums; the men encased in
and craftsmen hewed, cut, and ground the stone, carving from it the territory to Arica. for a period of ten years, following which a plebiscite would decide rubber and plastics of the cybernetic age who replaced them, now
abundant vegetation typical of Andean baroque or shaping it into the It was crossed by the Polish scientist and humanist Ignacio the definitive nationality of the area. A truce was signed with Bolivia tramp the beaches to sunbathe and go skindiving; fishery hides on the
spare lineal elegance of an incipient Neo-classic style. Domeyko in 1844; starting from Copiapó, he observed the orography the following year, whereby the territory between the Loa River and high seas, in factory ships that sweep the ocean depths.
The course of daily life was tightly bound to the earth and telluric and geology of the terrain, and its mining resources; Rodulfo Armando Latitude 23° was submitted to the jurisdiction of Chilean law, whle Bolivia In the interior, in the towna, the churches have been pushed aside
phenomena. Original beliefs mixed with Spanish influence at fragile Philippi, a German naturalist and scientist, explored the desert in 1853, was granted special privileges for trade through the Chilean ports Arica around a bend of time.
meetings of ethnicity and sensitivity, in an environment at once grandiose observing the flora and fauna, going from Paposo to San Pedro de and Antofagasta. Peace with Bolivia was finally signed in 1904, with Made of mud, protected and supported by stone, materials and
and bleak. Natural cycles, the course of the seasons, light and darkness, Atacama, returning by the Inca Road. Both published their travels and the completion of the Arica-La Paz railroad, which was begun in 1906 forms have shown themselves capable of standing for centuries and
sowing and reaping, work and rest, life and death, were observed and specialized studies, giving renown to the desert in Europe.45 and commissioned in 1913 by the John Jackson Comapany. Regarding expressing a minimal architecture in such surroundings. The interior of
respected, celebrated and sacralized.40 In the church, core and heart Born or raised in Copiapó, where mining discoveries in Chile had Peru, the plebiscite that was to decide on the nationality of Tacna and each church is a shrine, where sacred worship appears from time to
of each settlement, religious feasts are observed, a colorful synthesis their start, explorers became adept at walking over the sandy waste, Arica failed to take place on the appointed date; the investment and time with a festive air to break the everyday silence.
of aboriginal beliefs and Christian faith. The images of patron saints, strewn with pebbles and stones, with keen prospectors’ eyes, experts operations policy followed by Chilean capitals in the area raised tension A unique artistic and cultural heritage, these churches propose and
in the sense of patronymic, protection, and devotion, left their gilded at organizing mining operations in deserted places. Diego de Almeyda between the governments involved to the point that arbitration by the challenge our society to undertake their recovery and valuation. The
altarpieces for a few hours or days to be borne on the shoulders discovered minerals and set up mining operations in the Atacama salar United States was sought in 1922. As a result, the treaty of Lima, project they contain is an original feature underlying the geographic,
of the devout and process in the immensity of nature. Arches, altars, in 1830, and would later serve as guide to the Philippi expedition. José in 1929, provided that Tacna was to be returned to Peru while Arica ethnic, and religious identity of Chile and the southern Andes, everlasting
standards, banners, crowns, haloes, guitars, quenas, masks and disguises, Antonio Moreno, a disciple of Almeyda, began exploring in 1832 and remained under Chilean sovereignty. In addition, Chile was bound to legacy for the future.
voices, church bells, and hand bells lent color to the dusty slopes and discovered copper deposits close to Copiapó, at Taltal and Paposo, allow Peru to build certain facilities to ensure traffic between Arica and In the Arica area: Putre, Socoroma, Putani, Belén, Pachama,
awoke echoes in the ancestral silence of the ravines. The blood of which he successfully mined. His mining operations were the most Tacna. The immemorial contacts between the coast and the altiplano Timalchaca, Codpa, Aico, Pachica, Livílcar, Parinacota, Guallatire,
Christ mingled with the blood of aboriginal sacrificial victims in syncretic advanced Chilean possession in the border conflict with Bolivia. Born were thus restored with the communication systems of modern Guañacagua, Caquena.
ceremonies. Earlier pagan festivities were behind the celebration of in Huasco, José Santos Ossa settled in Cobija in 1846 and explored times. Around Iquique: Matilla, Pica, Isluga, Usmagama, Huaviña, Mauque,
each patron saint,41 while in funeral rites the Christian belief in eternal the desert for the next ten years in perilous prospecting expeditions The war gave Chile new territory, with rich ore reserves that Ancuanque.
life was entwined with animist features, such as the return of the dead that eventually brought him fame and fortune. A born entrepreneur, promised a splendid future.48 In Antofagasta: Peine, Toconao, San Pedro, Caspana, Machuca, Chiu-
on the Day of the Dead, to enjoy earthly foodstuffs.42 his mining operations extended as far as Peine, on the Atacama salar. From then on, nitrate and later copper were to be the backbone of Chiu, Río Grande.
With independence, this portion of the southern Andean area broke His discovery and exploitation of nitrate in Salar del Carmen set off the economy, ensuring for Chile a prominent place among the nations A mystic rosary of churches between the stones and the stars,
off politically and administratively from the viceroyships and joined the urban development and strategic importance of Antofagasta. producing and exporting such commodities. white milestones along the eternal way from earth to heaven.
the new nations: Peru, which included approximately the territory of José Díaz Gana arrived in the area in 1860 and settled in Cobija and The outcome of mining was a stream of money that brought to From above, the desert spreads to fill the entire span of the eye.
Tarapacá, and Bolivia, which included Antofagasta. Mejillones; he then explored the desert for ten years and found the the region the luxuries and refinement of Europe. The mansions and
The face of the desert changed.43 The absolute character of the rich Caracoles silver mine in 1870, which gave wealth to Chile for the public buildings of Iquique and Antofagasta rose against a desolate
waste empty land, described in negative terms by awestruck travellers next two decades. By 1860 intensified mining operations, especially backdrop, cities adopted and adapted the pure, bare lines of reigning
and Spanish chroniclers, gradually broke down. Its bowels were to be in copper, had acquired primary economic importance for Chile; the Neo-classicism. For a while, architecture in Chile followed the formal
194 195
P ARINACOTA Putre CAquena P utani
From Aymara Parina (flamingo) and From Aymara Puxtiri: noisy river, From Aymara Qaqiña: to grind From Aymara Pujtani: birth
Q’ota (lake): flamingo lake murmur of water
An ancient legend says that a major portion of the treasure collected to ransom The “many waters” of Putre are evident in the green fields that gladden the eye. According to legend, two ayllos or towns were involved in an age-old dispute over Putani is a cattle-breeding town located at an altitude of more then 4,000 m
Inca Atahualpa, whom the Spaniards had taken prisoner, was kept in reserve. Among Located on the lower slopes of the Andes, at 3,500 m, the town rises at the foot of the ownership of the land, when a prince and a princess from the rival clans fell madly in the commune of General Lagos, near Visviri. On the banks of the river of the
the many riches were the gold statues of kings and silver statues of queens that Mount Taapaca. Cave paintings in Villacabrani reveal the presence of human beings in love with each other. The families firmly opposed the union and, one moonlit night, same name, which waters the high-altitude grasses for llama, alpaca, and vicuña to
decorated respectively the temples of the Sun and the Moon in Cuzco. Seeking a in the sector since pre-Hispanic times. Organization as a town, however, came in the the lovers were murdered. Nature was angry and chastised the area with torrential browse, the small settlement has remained unchanged, illustrating in modern times
place to keep the treasure safe from greedy conquistadors, the Inca’s servants came 16th century when it became a supply center for the mule caravans that carried silver rains that flooded both towns and formed the lakes Chungará and Cotacotani. Two the ancestral Andean system of social organization.
to the top of Mount Parinacota. It is said that when the snow melts it is possible to from Potosí to the harbor at Arica. majestic mountains arose and remained forever marking the place where the lovers Various Aymara peoples have inhabited the mountains of the Far North and their
see the steps that the envoys cut to get down to the main crater. Putre was founded around 1580. Tradition says that the first settlers came from were buried. western slopes for thousands of years. From the Pacific coast to the altiplano and the
The town of Parinacota is located at 4,392 m above sea level, facing the vast Arequipa. They were the Cáceres of Paucarpata, who brought with them an image of The tale tells the mythical origin of the Pachayatas, twin volcanoes, Mount subtropical valleys of Bolivia, the peoples organized autonomously based on their own
bofedal or bog of that name and sheltered by the great volcano, which from here
the Immaculate Conception. The family of Pascual Condon arrived at the same time Parinacota and Mount Pomarape, which peak at over 6,300 m and give an awesome geographic spaces, which might comprise different ecological zones and so constitute
appears alone, separate from its twin, Mount Pomerape. These features form the
from Puno, carrying an image of Saint Augustine. These families dug ditches to irrigate welcome to travelers reaching the altiplano town of Caquena. what are known today as “archipelagoes.”
acapacha or world of the Aymara shepherd under the Eternal Sky; the mountain is
the surrounding land and so started farming and animal husbandry in Putre. It is a cluster or pre-Columbian shepherds’ dwellings located a few kilometers Each archipelago was composed of several ayllus or family settlements distributed
the mallku, the guardian spirit who bestows the sacred water that runs down to give
life to the bog where cattle graze and provide sustenance and purpose to the life of The main devotion of the valley arose in those early years of the foundation with away from the Casin milestone, which marks the Bolivian border. The Caquena River in two geographic and economic spaces, i.e. the cattle-breeding altiplano and
the Andean people. the coming of a Bolivian named Luque, who brought with him a portable altarpiece crosses the bofedales, the Andean bogs that support the native fauna and flocks of foothills, and the farming valleys. In the Andean tradition, the shepherd ayllu always
The legend of the Inca treasure becomes very real when the town is visited. The with the image of the Virgin at the Assumption. He was welcomed and given a pink llama and alpaca. Shepherding these species has been the essential ancestral activity predominated over the farmer ayllu; the marka or head town of the archipelago
church of Parinacota is a treasure in itself. Linking earth and heaven, the church first potato seed to care for the worship. So began the custom of sowing potatoes for of the altiplano peoples; vestiges aged 2.500 years were found together with shards was in the cattle area and the chiefs or kurakas were always chosen among the
shows its freestanding bell tower built of stone and adobe brick. The walls surrounding the Virgin in early November, a tradition that endures to this day at the feast of of Colonial pottery, in a cave near the town. shepherds. The Andean culture developed on the altiplano heights, because the llama,
the atrium are decorated with small figures carved in red volcanic stone. Some recall pachallampe. Caquena illustrates the ancient pattern of Andean social organization. To date alpaca, and vicuña were domesticated there.
a fleur-de-lis; others resemble human figures wearing cassocks, possibly in memory of Shortly afterwards, the town obtained official permission to practice divine worship the village still operates as the cultural and spiritual center for the estancias where The ayllus of the same people had their social and spiritual center in the marka
the missionary fathers who were not afraid to stay in this solitary land. A semicircular and Putre was designated under parish annexed to Tarapacá.The first church was then shepherd families live all year round. The distribution of the dwellings follows the old on the altiplano, and on major feasts the families would leave their settlements and
stone arch gives access to the atrium facing the small Calvary, which features a tall built of mud and broken stone, roofed with straw, with a small bell tower and three territorial division among the clans. The church and square, which were added during occupy their kamana, the home they had in their respective marka. At all other times,
cross made of huamanga stone (alabaster). bells. The stewards were responsible for farming the parish land, the product being the Colonial period, are located to one side of the village. however, the home of the shepherd family was the uta, the tiny stone and mud
The porch is simple, in Renaissance style, with a semicircular arch and straight applied to maintaining and cleaning the church. At the end of their term of office, the The door of the church opens on the east side to receive the light of the rising dwelling on the land where their animals grazed. There, next to the bofedal (bog) or
columns. Nothing suggests that the interior is a magnificent expression of sacred art stewards paid 50 pesos towards the purchase of new vestments and objects. sun. In the Andean cosmogony, the construction composed of the church and the bell the river, where Pachamama gave birth to the first mythical cattle, there the shepherd
of the style known as “American Baroque.” The church contains one of the richest During the Colonial period, the Potosí silver traffic and the gold mined at tower is viewed as a living being, known as yanatin, a male-female complementary was perfectly at one with his cosmos.
collections of wall paintings in hybrid iconography. Fortunately, the church and its Choquilimpe made Putre thrive. The carved stone porches still visible in some houses dual being. Each is respectfully known as “the T’alla church” (the Lady Church) and Silver mining in Potosí by the Spanish conquistadors brought substantial changes
decorations have withstood the passing of time and the numerous earthquakes that
bear witness to such prosperity. Around 1700 the residents decided to expand the .”the Mallku tower” (the Lord Tower). into the Andean world. The markas in the area became stages for the mule caravans
have damaged the building since it was built in the 17th century. The paintings are
original church. According to contemporary archives, the new church had two side The Caquena church was built in the late 17th century. The basic elements of this that transported the ore. The Roman Catholic faith was introduced and eventually
executed in distemper and were intended for religious instruction. The missionaries
chapels and two side doors, an altarpiece behind the high altar made of cedar and early building are still standing: the single nave, the atrium or sacred site surrounding assimilated by the deeply rooted Aymara spirituality. At the markas or principal towns,
asked Indian artists to portray scenes from the Old and New Testaments; in execution,
the creativeness of the artist left behind traces of the deep-seated Andean cosmogony larch wood with six niches, a tabernacle of gilt wood, altar table of adobe brick, an the church and enclosed by a skirting wall. The wall features embrasures, three arched churches dedicated to the Holy Virgin or some patron saint replaced pre-Hispanic
in a highly interesting form of anthropological syncretism. arch over the chancel, pulpit, confessional, and baptismal font in larch wood. The roof entrances, a two-level freestanding tower, and a simple stone porch. altars. In the cattle-breeding haciendas, the resident families erected chapels or
The scene of the Last Judgment is striking. The doomed souls of unconverted was made of local lumber (guavano, queñoa, molle, and willow) and the outer door The interior of the church houses valuable testimonies of the Colonial period, oratories to keep the images of their protectors and welcome the itinerant missionaries
Indians are seized between the jaws of a monstrous Leviathan. This kind of picture framed in dressed stone. when Caquena, a major producer of wool and meat, kept up ongoing contacts with who officiated at the ceremonies.
of hell was particularly useful to the missionaries as a teaching aid; the native artists, An earthquake, some purloining, and uncaring stewards required a second other locations in the vast Andean area. The high altar exhibits portable altarpieces The church at Putani is built of stone and mud. Looking eastward, its tower greets
however, usually added their own coded comments. Here, to the left of the beast, an reconstruction in 1871. That is the date of the work done by the stonecutter Mariano of the Upper Peruvian School and a Roman missal of the 18th century that bears the rising sun. Corrugated iron replaced the traditional roofing of straw. Over the high
Aymara man suffers harassment from the Inca domain and Spanish domain; to each, Dávalos on the front, door, choir, and the arch leading outside to the square, which was a handwritten note dated 1765, declaring that it once belonged to the Hacienda altar, from the simple adobe-brick altarpiece the images of Saint James and the
the Aymara Indian shows a different face, thus revealing the secret of his age-old executed by Francisco Ledesma. Eleven years later, the reconstruction was finished Saucache in Azapa. Immaculate Virgin guard blessings for the shepherds and their cattle. The small size
ability to adapt to political and social changes in his surroundings. and the present roof, made of Chilean oak and corrugated iron, was raised. Stonecutter According to an inscription on the stone porch, the church was rebuilt in 1891. In and general rustic air of the church harmonize with the Andean soul, which, turning
The church baptistery exhibits some of the articles of worship in glass cases. The Nolverto Maidana shaped the altarpiece of whitewashed stone. 1936 the community replaced the original thatched roof with the present corrugated from the extreme conditions of the altiplano climate, looks humbly to the greatness of
rich silverwork and a missal of the 16th century are particularly striking, for they testify The church is large, with a freestanding bell tower. It has a single nave, baptistery, iron. This repair work was undertaken following the economic boom of the early 20th arajpache, the world on high, the celestial abode of God and the stars.
to the prosperity that Parinacota enjoyed in the early centuries of the Colonial age, and sacristy. The side and back walls are of adpbe brick; the front wall is of stone with century, when alpaca wool was a profitable item. Today, few families live permanently
when the gold and silver ore from the mines at Huani-Huani and Choquelimpie was a simple porch. Stone steps lead up to the choir. The floor is of wood and the altars in the town. Notwithstanding, every year, on August 30, the descendants of the town Patron saints: Immaculate Conception
washed there. The abundant water of the bofedal aided this work while supporting show a wealth of imagery evidencing the religious syncretism between the Andean meet there to celebrate the feast of Saint Rose, their patron saint. Feast: 8 December
extensive herds of llama and alpaca.
and Roman Catholic faiths. A carved stone sunk into the baptistery floor is particularly
Next to the sacristy, to the left of the high altar, an old wooden table stands tied
striking. It is used to perform vilancha, an Andean rite involving the slaughter of a white Patron saint. Saint Rose of Lima Saint James
to one of the church pillars with a piece of rope. Don Cipriano, the custodian, explains
llama to beseech God and Pachamama to bless the works and the church. It is said that Feast: 30 August Feast: 25 July
that the table possesses the supernatural ability to point out who will be the next
person to die in the town. Before the death takes place, the table leaves the church the people of Putre sacrificed fifteen llamas on their altar at the latest reconstruction.
and stops before the house of the person chosen to depart this life. Very few have
seen the table in action. Some say that it crosses the town bearing lighted candles Patron saint of the town: Saint Alphonso
on its top, while others declare that if discovered during its wanderings, it turns into a Feast: 23 January
white ass. Be that as it may, to save the town from witnessing the departure of any of
the few residents left to it, the table is securely fastened to the church fabric. Patron saint of the church: Virgin of the Assumption
Feast: 15 August
Patron saint: Nativity of the Virgin
Feast: 8 September
196 197
S ocoroma PACHAMA BELÉN G U A L L AT I R E
From Aymara Chucur (does not filter), and Possibly from Quechua Pachamama: From Aymara Wallata:
Uma (water): water that does not filter mother earth wild goose of the altiplano
At 3,060 m above sea level, Socoroma seems to crouch among the foothills, not The Huaylillas range and its valleys and ravines form the lower mountain Belén (Bethlehem) is an exception among the settlements of the Arica Andean The fact that the name of the town is associated to the native fauna is revealing.
far from Putre. The Aymara roots of its name suggest the sound of underground water area, between 2500 and 3500 m above sea level. Following the San Andrés ravine area because it is the only one to have a Spanish name of Christian origin. It is located At the foot of a great volcano, Mount Guallatire, with its 6,030 m, its white mantle,
rushing out of deep cracks in the rocks all around it. down to the town of Pachama, the arable land and ancient terraces break the arid in the foothills at 3,200 m above sea level, not far from Pachama, and welcomes and sulphurous fumes, the altiplano plain demands rigorous adaptation. Intense cold,
Socoroma is a settlement of pre-Columbian origin. It was the largest of the lower- mountainsides with the intense green of oregano and alfalfa. visitors with the colorful sight of its terrace crops, tall eucalyptus trees, and two thunderstorms, and scanty food appear bearable only for vicuña, suri (a variety of
slope colonies of the Aymara seigniory of Carangas, which spread to the three zones Pachama is a pre-Hispanic settlement, as evidenced by its urban layout. The Colonial bell towers. American ostrich), condor, and guallata.
church is on the outskirts, facing the square, which separates it from the houses. The In 1612, the chiefs of the Aymara seigniory of Hatun Carangas petitioned the
of the Andean world in Arica: altiplano, foothills, and coastal valleys, all part of the Notwithstanding, Andean man made his home in these highlands. The present
Viceroy to allow the settlements in the mountains and valleys of Arica that used to
same trade network. Socoroma was a strategic communication enclave and sovereign walled cemetery is located to the west, connected to the church avoiding the need town of Guallatire, at an altitude of 4,280 m., is of pre-Columbian origin as a shepherd
belong to their domain before the Spanish conquest to unite under the leadership of
seat for the sierra and valley of Lluta. During the seigniory more than 100 Indians to cut across the housing sector. The freestanding bell tower is inside the atrium, the settlement and seat of the Turco-Hatur Caranga seigniory, which grouped the ayllus
Tocoroma, a town located in the same mountains and also part of the Caranga seigniory.
lived there and it acted as redistribution center and ecological control barrier. There space reserved for Roman Catholic rituals, often doubling as cemetery during the The Spaniards had changed the name of Tocoroma to Belén when they founded a or settlements of the altiplano, foothills, lower valleys and coast. It was the main
the cacique of the valley had his residence and kept up direct communication with Colonial period. settlement there early in the 17th century, and the chiefs claimed authority over it. political power in what has been called the Altos de Arica (highlands of Arica). The
the mallkus or chiefs of the altiplano.. The church was originally built in the 17th century. It has a central nave and The strategic location of Belén together with its agricultural potential helped seigniory operated like an archipelago of small towns within a system of economic
The moderate altitude and sheltered surroundings foster particularly rich and two side chapels. The walls are of adobe brick with stone buttresses. The roof, made to develop that early Indian settlement into the leading town in the Andes foothills complementarity. Basically, the farm products of the valleys and foothills were
varied agriculture in the area. During the Colonial period, the pre-Hispanic terraces in the traditional way, of wood, reeds, straw, and mud, is now covered with sheets of during the Colonial period. Its importance at that time is still visible in its architecture exchanged for animal husbandry products of the altiplano. The main center or marka
of Socoroma produced abundant harvests of Indian corn. Later, they were devoted corrugated zinc. The wall enclosing the atrium has arched entrances and four resting and design. The town’s checkerboard layout is formed by streets paved with dressed of the vast Hatur Catanga seigniory was located on the slopes of Mount Capurata,
almost exclusively to the production of “green gold”, as oregano was known in its places inside. These are stops for the processions held on the feast of the patron saint stone leading to a broad square built on three levels: at the top is the “old church” and on the present Chilean-Bolivian frontier, very close to Guallatire.
and Corpus Christi. freestanding bell tower in finely worked stone. This building, apparently, was erected to
heyday. Tended by old people now, the terraces provide alfalfa, Indian corn, broad The village is composed today of some fifty dwellings built of stone and mud, some
The front features a simple stone porch with a wall painting on the tympanum replace the first Belén church, now gone, which was dedicated to Saint Barbara and
beans, sundry vegetables, flowers, and an unusual local fruit: the tumbo, praised in stood on a hill overlooking the town.The old church has a stone porch of Classic design, thatched with straw, others roofed with corrugated iron. According to the traditional
old local songs.. picturing Saint Andrew, the patron sai nt of the church, together with this brother, layout of settlements originating before the coming of the Spaniards, the original
with an image of Our Lady of Candlemas over the door. According to tradition, this
The first church of Socoroma was erected in 1560, as a result of the missionary Saint Peter, and the Virgin Mary. Inside, the whitewashed altarpiece is made of adobe church of Guallatire was located outside the settlement, across the river, more than
image recalls that Our Lady appeared on one of the tutelary hills of the town, known
activity of the Dominican friars who traveled through the area and taught the brick with frames and other features of polychrome wood. The chancel has small four city blocks away. It was built in the 17th century and belonged to the doctrine
to this day as Cerro El Milagro (Miracle Hill).
catechism at Sama, Tacna, Tarata, Ilabaya, and Locumba, belonging to the doctrine windows with sheets of alabaster in lieu of glass, which admit a tenuous yellowish light. The “new church” is on the lower level of the square. Its construction began on 17 of Codpa.
of Azapa and Lluta. The church underwent various reconstructions between the 17th The original flooring has been replaced with tiles. The general construction follows a March, 1777, when Manuel Abad Illana, bishop of Arequipa, founded the Indian curacy As a result of what is known as the “great cataclysm of 1868”, the original church
transitional style of architecture, midway between the altiplano religious style and the or doctrine of the Apostle Saint James of Belén, under the jurisdiction of Poconchile.The
and 19th centuries. The latest was undertaken in 1883, as recorded on the porch, was severely damaged. The residents applied to the bishop of Arequipa for permission
style of the lower valleys. bell tower is freestanding, built of adobe bricks at the base and stone –very poorly
giving the church its present appearance. to rebuild it along the same lines but located in the middle of the town. The reason for
The Pachama church contains an impressive collection of Colonial art. The walls restored- at the top, and holds three bronze bells. The church is remarkable for its
The building is large, perhaps reflecting the significance of the town. It has a this move was the hardship of crossing the two branches of the river, a matter that
are profusely decorated with paintings dating from the second half of the 18th century. stone porch, one of the most richly carved in the area. Highly representative of the
single nave and adobe-brick walls. The front wall is of finely dressed stone. The side was the cause of many diseases during feast days.
Flowers and other typical decorations of the hybrid Baroque style frame certain well- Andean Baroque, Saint James, the patron saint, presides over the entrance crowning
door is framed in carved stone and bears an inscription. The altarpiece over the high a fine example of stonework including circular pilasters, twisted columns, dadoes, The parish priest, Dr. José Balbuena, blessed the new church on 19 December,
known figures: Saint Isidore, patron saint of farmers, attired according to the Bourbon
altar is made of stone. Some researchers have seen a Renaissance influence in the cornices, and a variety of iconographic figures of European and American origin, such 1873. The walls were built of stone and mud and are kept whitewashed. It has
fashion of Charles III of Spain; the archangel Michael, dressed for battle, the many-
longitudinal nave crossed by the main arch over the chancel. . as lions, monkeys, mermaids, swords, bunches of grapes, and pomegranates. an atrium and freestanding bell tower forming part of the enclosing wall. The main
headed serpent at his feet; Saint Christopher wading across a river carrying the Child
The church is surrounded by an open atrium with no enclosure. The freestanding The figures carved around the porch make an interesting study. The presence of nave leads to a simple wooden altarpiece with the image of the patron saint. In
Jesus on his shoulders; Saint George, conqueror of the dragon. On the choir wall, various
bell tower is twelve meters high and built on a stone base supporting the second mountain lions, monkeys, and mermaids clearly survives from pre-Columbian Andean 1940, when the latest major restoration was completed, the roof was made over with
domestic scenes describe the different groups of the faithful who attended the shrine,
section made of adobe brick. Compared to the relatively small size of Andean buildings, cosmogony. A monkey holding up columns is a frequent motif in hybrid imagery and eucalyptus beams and covered with woven reeds, matting, and straw.
their garments helping to date the work.
this church and bell tower make an impressive architectural composition. was seen for the first time at the entrance to the church at Tiwanaku, built in 1612.
The Roman Catholic themes of the wall paintings are enlivened with Andean The presence of monkeys is due to the age-old trade between the Aymara seigniories
Recent transformation of the main square affected the harmony achieved in items added by half-breed artists. The presence of Saint Isidore is no idle whim in an Patron saint: Our Lady of the Immaculate Conception, known locally as La
1922 by Teófilo Vega, who enhanced the Colonial identity of the town by restoring of the altiplano and those of the subtropical jungles of Bolivia. The mountain lion or Concebida
eminently agricultural area such as the Andean foothills. Saint Christopher in transit puma is common on the altiplano and the lower Andes, both feared as a predator of
major houses and stone pavements. Although the charm and distinction of Socoroma seems to reflect the permanent wandering of the Andean peoples, ever alternating Feast, 8 December
cattle and worshiped as a protecting deity in the Andean cosmogony. The mermaids
continue unchanged, as do its centuries-old eucalyptus trees, the first brought from between the altiplano and the low lands. The musicians, in addition to contemporary carved around the main doorway of the church are an ancient figure in Aymara
Tacna to the Andes foothills, definitive recovery of the church and town is urgent to Spanish dress including breeches and short cape, wear over all an Andean poncho. mythology, found in ancestral tales where they were said to inhabit the waters of Lake
give both their proper place in the cultural heritage of Chile. The set of paintings of Saint Michael, Saint George, and the Guardian Angel, each Titicaca. Monkeys and mermaids also appear in 18th-century textiles.
vanquishing a separate devil, is presumed to allude to the diablada, so dear to hybrid The east door has a stone arch bearing the cryptic inscription: “ Y IAVIRJEN
Patron saints: Our Lady of the Rosary folklore. Beyond interpretation, a very precise relationship links the image of Saint CONSVI SINPPCA DOOR DNAL”, to all appearances a summary rendering of “y la
Feast: 7 October Michael and the local tradition of Pachama. Facing the church square there are seven Virgen concebida sin pecado original” (the Virgin conceived free of original sin), Inside,
the church contains a major collection of images of saints made of wood, plaster,
bluish-green rocks. According to long-time inhabitants of the town, they are the seven
Saint Francis of Assisi canvas, and glue, in the Colonial style of Upper Peru.
heads of a fabulous serpent that lived close to the river. Even today, whoever falls
Feast: 4 October. In mid-20th century, Belén enjoyed brief prosperity as the national capital of
asleep in that place will awaken to death throes. oregano, the so-called “green gold”. At present it is one of the most important towns
Pachama today is practically abandoned. A considerable part of the population in the Andean area of Arica, second only to Putre. Its population is stable and -though
moved to the nearby town of Chapiquiña or emigrated to the city. Notwithstanding, reduced in number- highly active and very much given to preserving traditions and
each year the church brings together the scattered descendants to celebrate the old customs.
patron saint and other feasts. This is because, despite the changes imposed by
modernity, the Andean world refuses to break down the eternal bridge between Earth Patron saint of the “new” church: Saint James
and Heaven. Feast: 25 July
Patron saint: Saint Andrew Patron saint of the “old” church: Virgin Mary of Candlemas
Feast: 30 November Feast: 2 February
198 199
L IVILCAR T IMALCHACA C ODPA G UAÑACAGUA
From Aymara Wallata: From Aymara tima (flower) and From Aymara Kollpa: stony ground From Aymara Wañakawa: dry gully
wild goose of the altiplano Chaca (water left by fog): flower with dew
The footpath that follows the San José River from the head of the Azapa Valley to At an altitude of nearly 4,000 m, where the cordons of the Huaylas Sierra and Codpa is a miracle. Water from the altiplano rushes in a stream down the Vitor Walking up the valley, not more than 5 km from Codpa, one comes to Guañacagua.
the town of Livilcar involves a hallucinating trip to the past.The track can only be covered central Andes meet, the church of Our Lady of Remedies of Timachaca rises in an ravine and makes life flourish where there is nothing but stones and desert pampa. The town is located 2,250 m above sea level, at the point where the Puquios ravine
on foot or on muleback or horseback; it is the same track that for thousands of years awesome prospect of pampa and sky. At an altitude of 2,060 m, the ancient town of Codpa lies at the head of a narrow joins the Vitor ravine.
was the trade route among the various ecological sectors of the Arica Andean area. evergreen valley, renowned for its impossibly sweet fruit.
The settlement consists of a handful of adobe-brick houses, a spacious, recently The bounty of this oasis has supported human settlements for thousands of The church overlooks the town from a low promontory. The adobe brick and
The fertile soil of the San José River ravine fostered settlements since the very
remodeled square, and the church, a major center of devotion in the Andean area years, as shown by the petroglyphs at Ofragia, signals left along their route by long- stone dwellings have not been properly preserved, but the general layout is of pre-
distant past. On the way to Livilcar, the route makes a natural stop at Humagata. This
was once, at the time of the Hatur Caranga seigniory, the head town of the Azapa of Arica. A cryptic legend over the porch states that Juleán Cárdenas erected the ago drovers. In the twofold productive circuit of the Andes, the farming at Codpa Columbian design. The economic and political significance of the valley during the
building in 1877. Notwithstanding, the real clue to the origin of the church may be complemented cattle breeding on the altiplano. Since the Tiwanaku period, caravans Colonial period aided the consolidation of the ancient Indian settlements into hybrid
valley, which supplied farm produce to the ayllus of the altiplano. Some authors say that of llamas entered and left the valley leaving traces of their passing on the stones.
Humagata is located on the ruins of the original Indian settlement to which the cleric found inside, in a small glass reliquary that is kept together with the image of the Following the Inca expansion, Codpa was a stage along the imperial road to the coast towns, with their own churches and religious feasts.
Vásquez de Espinoza set fire in the course of his determined evangelizing campaign. patroness.. and a respite in their endeavors for conquistadors Almagro and Valdivia. With the The church was first built in the late 17th century. Like all other churches in the
The eight-hour walk from Humagata to Livílcar takes a break at Santuario de Tradition says that a shepherd was following the flight of a dove that he saw at a Spanish settlement, agriculture took on paramount importance and the valley became area it was subsequently restored or repaired as dictated by natural disasters or booms
las Peñas. According to legend, an old woman was driving the cattle of the people of spring that rose there. When he tried to catch the bird, it astonished him by jumping a legendary garden. Some say that the wine of Codpa or Pintatani was popular at in the local economy. The latest reconstruction was undertaken in 1904. The year is
Livílcar downstream to the pastures of Humagata. Night fell when the woman was the court of Philip II. Guayabas, mangoes, quinces, pears, oranges, prickly pears, and
lightly three times and falling into his hands turned into a little plaque bearing the inscribed on the semicircular arch over the simple stone porch, together with the name
halfaway down, close to the defile called Las Peñas (The Rocks), trying to recover the avocados from Codpa were delicacies at the tables of the nitrate companies and its
scattered cattle. The place was renowned for devilish apparitions and the woman had image of the Holy Virgin. To this day, the miniature is known as “The Miracle” and is profane wine features to this day at Andean religious celebrations in the Arica area. and contribution of each of the benefactors who supported the restoration.
no wish to spend the night there. Disconsolate, she prayed for help and heard a voice preserved in the reliquary. Today the high standing of Codpa is hard to imagine. Many of the old farming The walls, sacristy, and altarpiece of the church are made of stone recovered
comforting her and assuring her that she would be alone no longer. The voice claimed The event give rise to a popular devotion. A rudimentary chapel was built, soon terraces with their stone walls and canals are in ruins and the old Colonial houses from the original building. The main nave is of medium size. The chancel retains the
to be the Virgin Mary ahd said she would engrave her image on a rock so that a shrine replaced by the present church. Three crosses were raised on the exact spot of the have not endured. The church, however, is there to bear witness to past splendor. two columns of the original main arch. The table of the high altar is placed against
might be raised in her honor. Legend or otherwise, each year, on the first Sunday in According to Hasche, the insalubrious climate of Arica and the ever-present threat of
miracle, in memory of the three times that the dove jumped before turning into the pirates led the Corregimiento to settle mostly in the valley. As a result, the doctrine the altarpiece, as was the rule before the II Vatican Council. The apse is eight-sided,
October, the image of the Virgin of the Rocks is visited by about 60,000 faithful who image of Our Lady.. an unusual shape reminiscent of Renaissance architecture. The roof is pitched, with
of Codpa was formed in 1574 together with that of Arica. Building the church began
travel from far-off places to pay homage. The church is large, somewhat disproportionate, given the size of the town, around 1600 and according to parish records was finished by 1618. In 1739, the wooden rafters and traditional covering of woven reeds, mud, and straw. The floor is
The track goes on climbing alongside the river until it reaches Livílcar. The ravine doctrine of Codpa encompassed the towns and villages of Codpa, Ticnamar, Tímar,
but appropriate for the large number of the faithful who come for the feast of the currently tiled.
widens into a valley of arable land that for a long time played a leading role in Sacsámar, Belén, Pachama, Socoroma, Putre, Parinacota, Choquelimpie, Guallatire,
the economic history of the area, when coca, the sacred plant ot the Andeans, was patroness. Looking east in the traditional way, its adobe-brick walls form a central The bell tower deserves special mention. Built entirely of stone, it is a magnificent
Sora, and Churiña.
grown here. Today the settlement is neglected and poorly kept up. The church, however, nave and two side chapels. It has a simple porch of carved stone, with four columns The overflowing river during the Altiplano winter and numerous seismic example of Andean baroque. Several authors agree that it is one of the most perfectly
seems to have withstood the passage of time. It is one of the major jewels of Andean and painted flowers in shades of brown and blue, and a semicircular arch over the movements caused the church to be rebuilt several times. The present building is preserved in the Andean area of northern Chile.
Colonial architecture. door. Wooden beams hold up the pitched roof covered with corrugated iron. The floor the result of reconstruction in the late 19th century. The great central nave with its It seems that early in the 20th century, a resident of Guañacagua, on digging in
The plan of the church is in the shape of a cross, with a pitched roof featuring wooden is of wooden boards. The altar and altarpiece are made of polychrome stone and two side chapels forming a cross with it was deprived of the choir, the baptistery the cellar of his home to make storage space for potatoes, was amazed to discover
beams and corrugated iron roofing. The bell tower beside it is in one piece crowned by chapel, and the screen. The corrugated iron roof currently resting on the wooden
adobe brick. The chancel and main arch are decorated with painted flowers and other beams replaced the old roofing of mud and straw. The walls are of adobe bricks on the buried treasure of the church. For some unknown reason, perhaps the war of
a wooden structure replacing the second section, which was severely damaged by a
simple ornaments. foundations of stone and mud. The altarpiece is built of stone and whitewashed. The 1879, the churchwarden had hidden crowns, crosses, chalice, paten, crozier, and other
violent earthquake. A wall surrounds the atrium. A Calvary faces the doors of the church
and serves as a shrine for offerings and sacrifices during celebrations. A wall surrounds the atrium and encloses the freestanding tower built in two main and side doors have stone frames. The bell tower is freestanding and built in church objects, and died without revealing the secret to his successor. Older residents
sections and topped by a stone dome. In front of the church an extensive paved three sections, the two top ones rebuilt with cement blocks. declared that the objects found were only part of the valuable collection belonging
The carved stone porch, of high artistic quality comparable to that of the church
square awaits the arrival of the religious dances, the musicians, and the thousands of A plaque on the outside of the church states that Diego Felipe Cañipa died the to the church.
at Belén, bears the date 1723. It is formed by columns and a lintel decorated with death of a Christian martyr in the main square of Codpa. This was no minor event
fruit and flower motifs. pilgrims who throng to this high altitude to give thanks to the Miraculous Mother. and reflects the importance of the valley in Colonial times. In order to topple the
Inside, the church features an amazing altarpiece of carved wood covered Mount Marqués, beside the church, is a powerful presence. From a distance it Altiplano seigniory of Carangas, the Spaniards designated a cacique of Indians at Patron saint: Saint Peter
with gold leaf. It has two divisions and three sections, with Colonial images of Saint appears compact; closer, it is seen to be a thick web of valleys and ravines, home of Codpa, subject to the Viceroyship. Diego Cañipa was appointed in this capacity in Feast: 29 June
Bartholomew and the Virgin of Candlemas.The two side chapels contain the remaining mountain lions, guanacos, and wild asses, and also a source of tragic tales of hidden the 17th century His lineage became powerful and formed what was known as the
priceless images. The jointed figure of Christ, an outstanding piece, is attributed to José Cacicazgo of Codpa, with influence over the entire Andean area. During successive
María Arias, a Peruvian who carved the famous group of the twelve apostles in the treasure. Its Spanish name is unusual in this area, where landmarks are known by Indian insurrections arising from excessive taxes demanded by the Spanish Crown
church of San Lorenzo de Tarapacá. It seems the figure of Christ was made while their Aymara name, and is apparently due to the desire, in Colonial times, to honor and resulting in the general rebellion of Tupac Amaru (1780), the Cañipa authority
the artist took refuge in Humagata to escape from the battles of the war of 1879. its outstanding or principal character. The many colors of its rocky slopes point to the was violently challenged by hosts of Indian insurgents. Diego Felipe Cañipá attempted
The chapel on the right-hand side has an unusual appearance resulting from the presence of rich ore deposits that –the legend says- wild beasts and the devil himself to resist and retain authority, but the rebels seized him and flayed him alive.
regrettable efforts of a parishioner who was ignorant of, or unwilling to follow, the basic take care to keep safe from human greed. The Indian rebellion led by Tupac Amaru has often been viewed as a deliberate
principles of restoration. attack on the Roman Catholic religion. Although many illegal actions were committed
in the 18th century under religious protection, it is nonetheless true that as many
The cause of the exceptional condition of the church is perceived on one of Patron saint: Our Lady of Remedies priests raised their voices in defense of Indian rights. The Aymara leader Tomás Catari
the bronze bells housed in the freestanding bell tower. An inscription dated 1779 declared at the time that the rebellion was not intended as an attack on the Roman
Feast: 21 November.
reveals the name of Diego Felipe Cañipa. He was the chief of the Indian cacicazgo of Catholic Church but an attempt to return the land to its true owners. Notwithstanding,
Codpa, an office that the Spaniards created in mid-17th century to group the native on many occasions the Church was attacked as representing the power of Spain.
population in doctrines and put an end to the political and administrative organization The agricultural wealth of the valley, the unceasing Spanish presence, and its
headed for centuries by the seigniory of Hatur Caranga.The distinguished donor of the position as head of the Indian Cacicazgo, assured Codpa of an important position
bells won renown for his opposition to the revolution of Tupac Amaru, he was captured during the entire Colonial period, to the point that it is often referred to in parish
and flayed alive in the main square of Codpa. records as the “capital.” That the church held valuable items supporting such noble
The descendants of Diego Felipe Cañipa and other illustrious families keep up condition is well known. Some were hidden when the coming of Chilean troops was
the tradition and the tale. Since a flash flood carried away a substantial part of the announced in 1879. Others, like the legendary silver altarpiece of Saint Martin were
arable soil of the valley, San Bartolomé de Livílcar saw its population dwindle until not prey to the greed of not very devout residents. In any event, the paintings of the Cuzco
one resident remained. Notwithstanding, each year, the patron saint is visited by some School, the remarkable images, and old vestments that have survived within the
two hundred children of the town, who climb up to celebrate his feast for four days. church bear witness to the town’s distinguished past before astonished modern eyes.
200 201
A ICO P ACHICA Isluga A NCUAQUE
From Aymara Pashicum: shrimp From Kunza Isluga: a variety of mountain
plant, also known as trícara (krameria iluca)
Aico is a wonderful secret held by the ravines in the foothills southeast of Arica. The Ajatama and Caritaya Rivers rise in the high mountains and join to form the In pre-Hispanic times, the Aymara peoples were organized in the form of a The legend tells how the mallkus or chiefs of the community formed by the
In mid-20th century, the age-old cattle tracks that crisscrossed the Andean area were Camarones River, which flows in the deep gorge that bears its name and dots with cultural and economic archipelago composed of ayllus or settlements in both altiplano settlements of Ancuaque, Waitene, Chullucane, Chijo, Ancovinto, and Panavinto met
abandoned as new highways were built for motor vehicles. The small towns that had green alfalfa the otherwise absolutely arid pampa. At several points on its way to the and foothills. The cultural, political, and spiritual center of the archipelago was the to decide on the foundation of a head town. The marka of Cariquima thus arose as
served as post stages remained frozen in time along the forgotten roads, inhabited by sea, the river supplies the inhabitants of the gorge with delicious freshwater prawns. In marka or capital town. Each of these peoples spoke a different variety of the Aymara social, political, and spiritual center of the nine settlements devoted to farming and
a few families devoted to farming and animal husbandry at subsistence level. various places, too, the gorge scares away visitors and locals alike with its many tales language, one of which survives to this day in the Isluga area. Isluga is thus a fine tending flocks.
Aico is not to be found on the usual tourist routes. To reach it requires advice from of apparitions and evil spells. example of Andean marka preserved over time. Like all the settlements on the altiplano, which were family estates devoted to
local experts. The missionary father Amador Soto Miranda has been working for many The area is familiar with various legends about fabulous mines that disappeared The town is strategically located at one end of the altiplano plain, connected by breeding llama and alpaca cattle, for hundreds of years Ancuaque was a clearly
years in the valleys, foothills, and altiplano of Arica, recovering the tradition of those for ever, and abandoned sites under mysterious curses. Seen from above, Pachica is ancient paths to farms on the lower slopes and the coast, with which it formerly kept defined cultural unit with a head town as center. The economy of each settlement
selfless religious who served the Andean communities during the Colonial period. His set on the slopes of a mountain, perilously overhanging the abyss of the Camarones up active traffic in goods. A particularly brisk trade was carried on with Camiña and was upheld by the group, so that collective livestock production was exchanged for
collective farm production in the area.
word is crucial: Aico possesses the most beautiful church in the area. gorge, surrounded by various indications of mineral wealth that stain the rocks red, Chiapas, where farmers delivered part of their Indian corn harvest in exchange for
This communal unity reflected the essential unity of the Aymara world. Division
To view this jewel requires locating the footpath that starts from the Sucuna yellow, brown, and green. llama and alpaca cattle.
of space at Cariquima echoed the double halving of the territory that the nine towns
ravine. Very soon, the path reaches the winding course of the Aico ravine, with a stream The history of Pachica is the history of the area. Originally a pre-Columbian Isluga is also the name of a volcano 5,530 m high representing the mallku or
occupied. The first division in halves (sayas) mirrored the concept of yanatin, or
rising at the foot of Cerro Pastocollo. The conceptual image of Amaru, the mythical settlement, its farm production shared in the ancestral Andean exchange between guardian spirit of the town. Guarding the marka meant guarding a vast land area and
complementary opposites, resulting in an imaginary line that crossed the Cariquima
Aymara serpent, is here based on reality and the miracle embodied in the rush of altiplano and lower-slope valleys. Then, when the Spaniards came, Pachica became a complex cultural organization.The families from the various ayllus kept a house in the area dividing it in halves: the higher half (arajisaya) containing Ancuaque, Waltene,
water in this parched land was poetically explained in the ancestral cosmogony. For part of the doctrine and domain of Codpa. During this Colonial period the town briefly marka, to which they moved for the major feasts. These family homes were distributed Quebe, and Chullucano; and the lower half (manqhasaya) grouping Villablanca,
the ancient Andeans, life is due to the combined action of three deities who hold up experienced prosperity, when a silver mine called San José, in Taitape, at the north according to an urban plan divided into four sectors that reproduced in the marka Chijo, Ancovinto, and Panavinto. The division into sayas supplemented the traditional
the three ecological areas that compose the Andean world: Maliku, the protecting end of the Camarones gorge, was discovered and worked. Tradition has it that the ore the twice-halved territorial division of the people. One division into two halves running cooperative distinction between farmers and cattle breeders, resulting in a fourfold
spirit who resides on the high peaks and guards the water reserves; Pachamama, the funded church expenses associated to the worship of the patron saint, and that the between the sea and the mountains comprised Arajsaya (top part) and Manqhasaya division of territory corresponding to the fourfold cosmogony of the Aymara world.
bounteous virgin, eternal woman, mother of the mythical cattle, figured by the green mine works came to an end owing to the zeal of the ancients, who refused to disclose (bottom part), reflecting the Aymara notion of yanani, or complementary opposites. The religious festivities of their faith helped to update and reaffirm this social
grasses reborn each year; and Amaru, the serpent who controls the flow of water, with to their descendants the exact location of the deposit. The other division distinguished between farming settlements in the lowlands (valleys and economic organization. The religious syncretism that arose with the advent of
his changing nature that sometimes gives and sometimes takes. Originally, the town land was farmed by the community and large quantities and foothills) and shepherd settlements in the highlands (altiplano). the Roman Catholic faith preached by the Spanish conquistadors was in fact a wise
The walk along the lonely track is a trip back in mythical time. Rather than of Indian corn and pulses were harvested. Today Pachica looks abandoned. Only a The coming of the conquistadors brought with it the Roman Catholic faith and assimilation of the Christian cosmogony by the Andean cosmogony. Once erected, the
archaeological remnants, the passing of the caravans that vitalized Andean culture for handful of families keep up the place and farm the land. To one side of the town, the marka, formerly the ceremonial center of the people, took on the function of Catholic church rapidly became the spiritual center of the community, the place where
thousands of years along these paths remains in the environment like a mysterious unshakable witness to those prosperous Colonial times, the church still connects center for evangelizing the area. The church was built in the 17th century but had the pact of cooperation and complementarity among the villages was sacralized.
presence. Sunk in such thoughts, the modern traveler might well miss the site of Aico, heaven and the desert. to be completely rebuilt following the violent earthquake of 1868. A contemporary Roman Catholic evangelization found fertile soil in the Aymara religious spirit.
camouflaged among the rocks and greenery of the ravine. Presumably, it was built in the 17th century. It has a single nave with a side chapel ecclesiastical document reads: “On 13 August at five hours five minutes in the evening, The temple was the expression of the sacred view that the shepherds had of life and
The secret of Aico is a magnificent creation in stone. Despite the general decline, and sacristy. A stone wall with pinnacles surrounds the church, enclosing the atrium. there was a terrible earthquake. The port towns of Iquique, Mejillones, Pisagua, and their own world. The protecting figure of the maliku, never completely suppressed in its
the church preserves the spirit of the faithful who raised it in the 18th century. The The bell tower, also of stone, is outside the wall, though it is reached by steps rising Arica were destroyed and covered by the sea after the earthquake. Many churches original form, could be associated to the protecting figure of some saint in the Roman
porch in dressed stone is a harmonious Neo-Classic work on two levels, with simple from within the sacred enclosure. The top section of the tower was restored recently were severely damaged, but in Tirana and Isluga even the towns were reduced to Catholic tradition. In turn, the sacred fertility of Pachamama could not fail to find an
columns, semicircular arches over the door and the top niche. The nave is rectangular with concrete and stone facing, altering the original design. rubble. Our hand still trembles when writing these lines quickly four days after, while echo in the prodigious virginity of Mary. Very soon the Christian liturgical calendar
became merged with the Andean ritual calendar, anchored in the milestones of the
with an adjoining sacristy. The roof –badly in need of repair- follows the classic model: The front of the church features a simple porch of dressed stone. Inside, the the earth is still moving continuously.”
astronomic production cycle.
eucalyptus rafters thatched with reeds, mud, and straw. The design of the stone adobe-brick walls are completely covered with wall painting. The motifs are vases with The present appearance of the church is the result of reconstruction. It has a
In its time, the Ancuaque church arose as an expression of the new Andean
altarpiece is simple, composed of seven niches where a valuable collection of Colonial flowers, plants, garlands, and circles, and were restored in 1999. The floor is of fired single nave with sacristy and storerooms built against it. Heavy buttresses support the
spirituality. From Colonial times, the family clan of the village reaffirmed its group
pieces still exists. brick. Two columns rising before the chancel suggest an earlier main arch. At the end, sidewalls of rough stone and mud, and also serve as climbing aids to reach and view
identity around the church and its patron saints, an unsurpassable place to preserve
A stone wall enclosing the atrium and limiting the sacred site in mid-ravine on the altarpiece over the high altar. Saint Joseph, the patron saint, watches tirelessly the unique roof covered with clay tiles, only one of its kind in the area. The entrance Aymara traditions. The sacred site is immune to change and even serves as a focal
surrounds the church. The entrance has a semicircular arch and a lintel crowned with over the sacred traditions of Pachica is built in the traditional style of Upper Peru, where the sidewalls and roof project point for ancestral customs that, though practiced outside the church itself, nonetheless
figures apparently wearing cassocks. The fine stonework is repeated in the bell tower, beyond the actual front and form a covered porch. The original beams were secured look on it as a point of reference.
where two sections support a well-shaped vault. Small symbolic stone figures crown Patron saint: Saint Joseph with leather thongs. The building is preserved in good condition, its nave roofed in the traditional
the tower and stand on the atrium wall at regular intervals. Feast: 19 March The church portals are crowned by a great semicircular arch. The atrium is manner and the adjacent tower built of rose-colored stone. Inside, Saint James and
The church is no longer cared for by man. The village and its terrace farms are enclosed by a handsome wall featuring rows of small arches in volcanic stone and a the Virgin await the prayers of the faithful from a simple whitewashed altarpiece.
abandoned and, other than an occasional cattle drover, few people come by, except taller arch opposite the church entrance. The bell tower is built in two sections with Notwithstanding, the community function of the Ancuaque church has virtually
on the feast of the patron saint, when the descendants of the original village dwellers a pyramid-shaped spire and pinnacles in the shape of doves. The tower, church, and disappeared. As in many other towns of the Chilean altiplano, the scant population is
come together. From their altars, strategically set up on three neighboring hilltops, atrium enclosure are whitewashed. gradually going over to the Protestant creed. The lengthy process of change that the
Saint Anthony, Saint Barbara, and Saint Lucy stand guard over the secret of Aico. Today the church is practically abandoned. The families have moved to Colchane, world of the Andes has undergone since the Spanish conquest is now going through
which is an administrative center, seat of the city council, and frontier pass. What another stage of crisis. Loss of identity resulting from adopting Chilean nationality
Patron Saint: Saint Anthony of Padua used to be the head of an entire seigniory now waits in solitude and patience during and unceasing migration to the cities during the 20th century had been effectively
Feast: 13 June the year for the two events that bring back together the descendants of the town: countered by the preservation of Roman Catholic ritual. The descendants of the village
the feast of the patron saint and the carnival festivities in February. In the face of visited the church regularly on the feast of the patron saint and other special days of
neglect, the ancient marka still performs its role as ceremonial center responsible for the year. To the Protestant dialectic, however, Roman Catholic worship of saints and
keeping up the sacred link with heaven, which bestows blessings on cattle breeders the Virgin Mary is abhorrent and therefore relegated with pagan rites or “customs” to
and farmers. the lower regions of the mythical maqhapacha, or nether world.
202 203
MAuQUE U smagama H U AV I Ñ A T AR APACÁ
From Aymara Mawki: name of a wild fruit From Aymara Usmagama: From Aymara Wawiña: sheaf of straw From Quechua Tara (name of a tree) and
cause of disease, infection Pakay (to cover): tara covering
In the Aymara cosmogony, each settlement or ayllu was under the protection of a Deep in the Ocharaga ravine, in mid-sierra, Usmagama originated as a pre- Huaviña is an attractive settlement of pre-Columbian origin located in the foothills The covering tara alluded to in the name Tarapacá abounds in the ravine where
mallku or guardian spirit, the so-called compadre or “chum”, who lived on any of the Columbian member of the Andean archipelago of the Isluga seigniory. In the Colonial of the Andes and formerly part of the Aymara archipelago of Isluga. The houses are the town is built, 1,350 m above sea level. The tree resembles the carob and can be
surrounding mountaintops, known in Quechua as achachillas. These mountain spirits period, it contributed to the repartimiento and parish of Sibaya, a neighboring town built on the slopes beside the farm terraces, the same that for thousands of years as high as 5 m, its thorny branches twisting around to protect the trunk.
kept up a mythical family relationships with the community they guarded; they could that acted as head of Alto de Tarapacá.The church, a fine example of Andean Baroque, supported trade with the cattle-breeding plains of the altiplano. When it reaches the The arid pampa is fought timidly by the streams that come down from the
be either male or female, and were associated to the other guardian heights of the mountain valleys. Thousands of years ago, the Pedregoso River enabled Indian farmer
was built at this time. village, the path winding down the ravine broadens to become the main street, which
Andean world, especially the towering snowy peaks of the altiplano, sources of the groups to settle in the Tarapacá ravine. In time, the resulting communities entered the
The church dates from the 17th century. Stone buttresses support its ancient is crossed by parallel streets and narrow alleys. The church is at the end, suggesting
sacred water. The mallku or achachilla were powerful and demanded respect and economic trade system. The renowned geoglyph of Cerro Unita, named “the Tarapacá
walls. It has a nave, pitched roof, whose traditional covering of straw and mud was that the builder chose an unoccupied plot of land so as not to interfere with the giant”, is an astonishing testimony of the time when caravans of llamas crossed the
offerings from the community. Mallku worship stems from the most ancient Aymara replaced with zinc sheets. A wall surrounds the sacred site of the atrium, where the original layout of the settlement. pampa to carry out trade between the farmer communities of the valleys and the
ritual and was celebrated in February on the so-called “day of the compadre”. On that tower rises beside the church. It is built in one section topped by a small structure of The marked Andean Baroque style of the church reveals its origin. Built in the cattle-breeding communities of the altiplano. Recent studies have found an association
day, the people of the settlement would climb the hill to raise a pole known as “arch”, wood and galvanized iron, probably added to replace a collapsed second section.. 17th century as an Indian doctrine, it was under the jurisdiction of the parish of Saint between the giant and the Tiwanaku deity carrying a crozier, representing Tunupa, a
which was dressed as a shepherd and decorated with seigniorial signs of prestige. The church porch is built of ashlar masonry and entirely covered with carvings of Nicholas of Tolentino, founded in 1620. In the early days of the Colonial period, the complex myth referring to the civilizing Aymara expansion.
The sight of the altiplano town of Mauque provides a particularly clear view Tunupa is the son of the Creator, Viracocha, and is registered as going on a
vases, flowers, and fruits, The door is framed in a semicircular stone arch with stone population continued to be occupied with farming and cattle. However, when the silver
of the Andean cosmogony. The small shepherd settlement huddles under a steep mythical pilgrimage from Lake Titicaca to the confines of the Andean world. The
moldings carved with motifs of branches. The arch is flanked by two twisted columns ore deposit at Huantajaya was rediscovered in the Iquique highland, many of the men
sheltering rocky peak. At the top of the achachilla there is a cross, not an arch, and journey allowed the dissemination of a harmonizing message uniting the ethnic and
on tall pedestals adorned with angels and flowers. At the top of each column there were transferred there to work in the mine. The devotion of these sons of Huaviña
where in the distant past the community used to make offerings to Pachamama, the cultural diversity of the vast territory. The myth closes with a symbolic death at the
is a small sculpture, apparently representing a dancer at a religious feast. The entire showed itself in the church, where several works were paid for with their contribution.
life-giving mother, a Roman Catholic church reaches up to heaven dedicated to Our hands of those who refused the revelation, associating Tunupa to the figure of Christ.
work is one of the most original productions of the local school of stonecutters. The church has a single nave with a pitched roof. Unfortunately, the traditional The conclusion is that the Tarapacá giant dates from the time when this territory was
Lady of Guadalupe.
The obvious relationship between Pachamama and the mother of Jesus arises The high altar and the altarpiece are of carved and gilt wood, profusely decorated roofing of straw and mud was replaced with corrugated iron sheets. The carved stone included in the area of influence of Tiwanaku.
from the profound assimilation between the ancestral religion and the Roman Catholic with floral motifs. A brick structure supports the altarpiece, which is in Baroque style porch and semicircular arch are of balanced proportions and high artistic quality. During the expansion of Tawantinsuyo, Tarapacá was a resting-place on the Inca
faith. The primary female deity, maternal principle of life, finds an echo in the figure and distributed in three sections. The tabernacle is flanked by twisted columns and Inside, the altarpiece behind the high altar, made of wood in the Baroque style, is Road. In 1536, Diego de Almagro recuperated here on his way back to Arequipa. Four
of the Holy Virgin. Pachamama is not known to have a spouse and her power to has sliding doors under semicircular arches.. remarkable. Its five niches are framed by carved gilt columns; the tabernacle is in the years later, Pedro de Valdivia passed by on his journey south, leaving doña Inés de
Today, the town of Usmagama seems to slumber, almost outside time. However, center and has sliding doors decorated with a carved monstrance. The altar table is Suárez behind to await the reinforcements that Rodrigo de Araya, Francisco de Villagra,
generate is miraculous and self-sufficient.
this quiet settlement took an active part in one of the most energy-charged events in inscribed with the words Alabado sea el Santísimo Sacramento (Praised be the Most and Juan Bohón were bringing along the other side of the mountains.
The Andean area feels intense devotion for the Virgin Mary. The Andean soul
This ancestral strategic position was enhanced during the Colonial period. The
was particularly receptive to this form of worship and many of the churches in the American Colonial history: the rebellion of Tupac Amaru. Holy Sacrament). The bell tower has a stone base and a second section made of
Indian encomienda in Tarapacá was organized shortly after the coming of the first
area reserved the central niche of the altarpiece for the Mother of God in one of the About 1770, the condition of Indian peoples was unfortunate,The caciques (Indian wood, ending in a steeple in the shape of a pyramid. The style suggests 19th-century
Spaniards. The Colonial town was under the jurisdiction of the Corregimiento of
apellations by which she is known. In addition, there are interesting historical details. chiefs) of the Audiencia of Charcas frequently accused the corregidors of abuse in the reconstruction, painted in colors little used in the Andean Baroque. Arica, founded in 1565. The economic consolidation of the area, supported by grape
The church dedication to Our Lady of Guadalupe, as in Mauque, is unusual and allotment of forced labor and tax collection. When the Spanish Crown carried out the As patron saints, the images of the Virgin of Candlemas and Saint John, good and winegrowing in the valleys and the silver deposit at Huantajaya, allowed the
clarifies the circumstances under which Andean-Catholic syncretism developed. so-called Bourbon reforms, designed to feed the royal treasury with further taxes, the examples of the upper Andean Colonial School, watch over the church. Each is offered Corregimiento de Tarapacá to be founded, divided into four repartimientos or grants of
Fray Diego de Ocaña, a Hieronymite monk, came to Potosí in 1601 with the general discontent reached its limit. By 1780, the entire territory of Lower and Upper a feast every year, to keep the tradition alive and for the ancient terraces to continue land, each with a parish: Camiña, Sibaya, Tarapacá, and Pica. Tarapacá was the capital
object of spreading the devotion to Our Lady of Guadalupe, which originated in Peru had rebelled. José Gabriel Condorcanqui, a cacique and descendant of the Inca providing garlic, onions, and vegetables to the few families who still work them. and seat of the governor and council. This prominence lasted until 1865, when the
Cáceres, Spain. The monk painted an image of the Virgin in the Franciscan convent, Tupac Amaru, educated in Lima and marquis of Oropesa, took the lead in a general seat of government moved to Iquique.
and the Bishop of Charcas, Alonso Ramírez de Vergara, a native of Extremadura and rebellion of the Indian world against Spanish abuse. Its purpose was to return the land Patron saints: Saint John Some vestiges remain of the town’s period of prosperity: the square, paved with
devout worshiper of Guadalupe, requested the friar to paint another image for the flagstones, with a corridor supported by wooden arches; the esplanade and stone
to its true owners. Previous efforts conducted by the Aymara caciques Tomás Catari Feast: 24 June
town of La Plata (Sucre). The faithful of that town praised the picture and built for arcade of the old Government Palace; the Colonial mansions with their stone porches
and Julián Apaza, also known as Tupac Catari joined the cause. The rebellion almost
the Virgin a special chapel beside the Cathedral. Numerous copies were made of the and wooden doors studded with copper nails; the walls of the old convent; and, of
caused serious damage to the Spanish administration. Indian mobilization organized Virgin of Candlemas course, the church.
Virgin of Sucre and served as model and source of the devotion that quickly spread to into a wild subversive movement that climaxed with the siege of Cuzco and La Paz, Feast: 2 February. The first church of Tarapacá was built in the 17th century as head of the parish.The
the settlements of the Andean area. and only came to an end with the capture and execution of the leaders. original stone and adobe brick structure and the distribution in two naves are still extant.
The Virgin of Sucre mirrors the image of Extremadura. The skin is dark, she carries In 1778, the parish priest of Tarapacá, José Francisco Ximénez, reported to the In 1773 the church underwent several improvements, many of them funded by don
in her right hand a baton ending in a cross and with her left she holds the child with bishop of Arequipa on the Indian rebellion in the town of Usmagama. According to Basilio de la Fuente, resident of Tarapacá and the wealthiest man in the region at the
a sphere in his hand. She is dressed in a triangular gold robe; the crescent moon is at time. Unfortunately, a fire and several earthquakes drastically damaged the structure,
his report, the aborigines had risen up in arms against the lieutenant tax collector
her feet and an oval crown on her head. The image has no resemblance at all to the leaving only the walls standing. One of the irretrievable losses was the altarpiece of
owing to his excessive demands, and violent incidents had taken place. Events such as
Mexican Virgin of Guadalupe, who appeared to the Indian Juan Diego in the early years carved gilt wood, similar to those of the churches at Huaviña and Usmagama.
those in Usmagama led the Church to excommunicate the insurgents, which caused
of the Spanish conquest. This advocation reached the Andean area in the 19th century. The belfry was built in mid-18th century and is considered an exemplary work
reiterated attacks on churches and their possessions. Towards 1780, the corregimiento
The church that shelters Our Lady of Guadalupe at Mauque retains the in the architectural heritage of Chile. It is made of ashlar stone in a Neo-Classic style
of Arica organized a military-religious expedition that went from town to town to quell betraying the influence of the Arequipa School.
original appearance of the churches built in the 17th and 18th centuries in the
cattle settlements of the altiplano. The adobe brick walls enclose a nave roofed in local rebellions. A total of 22 Indians were taken down to Arica to be flogged in front Saint Lawrence is the patron saint of miners. Recent restoration work gave the
the traditional way with wood rafters, straw, and mud. A surrounding wall with arched of the cathedral. church a resplendent appearance and reinforced its links with the main economic
entrances encloses the atrium, leaving outside the Calvary used for ancestral offerings activity in the area. The vehemence and generous devotion of its parishioners is
and sacrificial rites. The bell tower built in two sections completes the male-female Patron: Exaltation of the Lord Jesus evident everywhere. Each year, on 10 August, when the church bells call to celebrate
Feast: 14 September the patron saint´s feast, more than 30,000 faithful come to San Lorenzo de Tarapacá
pair it forms with the church, putting the Earth in touch with Heaven. Inside, the
(Also celebrated: Saint James, on 25 July, and Saint Rose of Lima, on 30 August) to give thanks for the prodigious generosity of the bowels of the desert.
image of the Virgin reposes in the whitewashed adobe-brick altarpiece, decorated with
simple but powerfully expressive figures reflecting the Aymara way of life in this world, Patron saints: Saint Lawrence
that is, as an integral part of Creation. Feast: 10 August
Patron saint: Our Lady of Guadalupe Virgin of Candlemas
Feast: 12 September Feast: 2 February
204 205
MAMIÑA M AT I L L A P ICA CHIU-CHIU
From Aymara Mami (pupil of the eye) and From Aymara Matti (a plant with a gourd From Quechua Phikay: to pick flowers. From the Kunza (Chiuchiu): linnet
Ñaña (healed): healed pupil as fruit) and lla (diminutive): a little gourd
An Inca ñusta (princess) was going blind. Her parents ordered their servants to Matilla is an old oasis that enjoyed great prosperity during the Colonial period At 1,326 m, Pica is a garden in the desert pampa, at the foot of the mountains. At an altitude of 2,625 m, close to the confluence of the Loa and Salado Rivers
find some remedy somewhere in the vast empire. The ñusta was taken to a spring and the nitrate boom. The present town was founded by distinguished residents of The local pure water springs have fostered human settlement from time immemorial. on the arid Pampa de Llalqui, Chiu-Chiu rests after a long and chequered career.
of miraculous water hidden among the cordons of the mountains that lead down to Pica, who settled here to grow grapes in the ravine of Quisma. In the early 16th century the Pica oasis was a major point of supply on the Inca Thanks to the oasis formed by the river, human beings - groups of hunter-gatherers-
Road. Diego de Almagro, on his way south, wished to enter it and met the resistance settled there over 3,000 years ago. With the advent of agriculture, Chiu-Chiu became
Pampa del Tamarugal. The spring waters gave the princess back her sight and since No major vestiges remain of the ancient Indian settlements established in the a central influence in the development of the Atacameño culture, as well as a major
of the inhabitants. Later, after the Valdivia expedition came, settlement of Spaniards in
then the place has been called Mamiña, sometimes translated as “apple of my eye.” Matilla valley to benefit from its springs and fertile land. An Indian village located the town became definitive. The conquistadors took over the land and distributed it in stage for the trade caravans traveling between the Pacific coast and the tropical
The legend alludes to the pre-Hispanic origin of this town located at 2,750 m three kilometers southeast of Matilla was destroyed by an earthquake. Local tradition the form of mercedes (grants) and encomiendas. In 1565, Lucas Martínez Vegaso is jungle during the Tiwanaku era. The Pucara or fortress of Lasana, built around 1,100
above sea level and, though the first human settlements here are prior to the Inca has it that on passing by the place strange noises are heard and it seems as though registered as being in charge of the first Indian encomienda en in the Pica Valley. BC, is a remnant of consolidated Atacameño power.
Both Incas and Spaniards realized the commercial importance of the valley. Chiu-
expansion, the legend is correct in associating the tale with the colonizing expeditions the earth were about to collapse. Introduction of vineyards in the valley came in the wake of increased Spanish and Chiu was a stage on the Inca Road and witnessed the coming of the Almagro and
ordered by the Cuzco authorities. Mamiña was a supply point along the Inca Road. The process of Colonial settlement in Matilla is very similar to that of Pica, both half-breed population in the town. Winegrowers were registered by the end of the Valdivia expeditions. Following the Spanish settlement and during the entire Colonial
Vestiges of a pucara, a fortified construction placed at a strategic point to protect the towns being not more than four kilometers away from each other. The two are located 16th century and deeds of ownership were issued in the early 17th century regarding period, the strategic significance of Chiu-Chiu was intensified with the increased
vineyards producing wine that was intended mainly for Arequipa and the mine at Potosí trade between the coast and the altiplano. In the late 16th century, Juan Velásquez
passing caravans, remain in the area. In the 16th century, following the routes shown near fertile oases with a similar climate, and in both valleys the Spaniards established The first church of Pica was built shortly after Spaniards settled in the valley; it Altamirano, appointed Corregidor and holder of an encomienda, took control of the
by Quechua guides, the Spanish conquistadors also passed by Mamiña and benefited encomiendas to bring together and employ men from the ayllus or local Indian was destroyed by earthquake in 1600. Until 1620, Pica was served by priests and caravans that brought dry fish to the central oases as tribute to Atacameño chiefs
from its curative waters. settlements. As in Pica, the main crop in Matilla were grapes, haciendas were formed missionaries as a doctrine. Since that year the town was the seat of a curacy, which from the coastal communities. Velásquez started the business of selling this aboriginal
.The town clings to a rocky mountain. The ancient terrace farms can still be seen; and served as economic centers throughout the 18th century. testifies to its importance as a Colonial town. product to the mines at Potosí and opened a trade route that would later become
they were worked since ancestral times, when Mamiña was the seat of an ayllu The Spanish conquistadors built the first church of Matilla between 1718 and The Pica oasis was greatly favored in the 18th century by the silver mining work highly important when Bolivian ports developed at Morro Moreno (Antofagasta) and
at Huantajaya. The mine was worked since before the Spaniards came; it was located Cobija. During the peak years of traffic, Chiu-Chiu had more than 10,000 beasts of
included in the Aymara seigniory that dominated the area. Its present layout is the 1721. Its central nave was completely destroyed by earthquake in 1768, when only burden and operated an active supply market.
on the coast near Iquique. Spaniards continued to mine the ore until they left the
result of later development in the Colonial period, with narrow paved streets and the bell tower survived. Construction of a new church began the same year.This church In the 16th century, Chiu-Chiu, or Lower Atacama, as the Spaniards called it,
area for fear of being attacked by pirates and freebooters. In 1717, Juan de Loaysa
stone houses, some of which retain their carved porches. served for 200 years until it collapsed in 1877 owing to another seismic movement. y Valdés, thanks to details given him by the Indian Cucumate, rediscovered the mine became subordinate to the Corregimiento of Lipes, in Upper Peru. Its curacy was
In 1632, the Spaniards who settled in the valley erected the original church Again the bell tower was unharmed, as was the high altar, which remains to this day. and named it San Agustín de Huantajaya. The ore deposit brought prosperity to the established in 1611, as recorded in the first parish record, opened the same year,
including canonical recognition of the church and the doctrine of Indians who had
dedicated to Saint Mark. The present building is a combination of original elements Rebuilding of the church began in 1877; it is the Matilla church of today. Its main oases supplying the area, which was invaded by waves of settlers seeking riches. Pica’s
settled in the area some decades earlier.
and later reconstructions. The pink stone porch with its carved semicircular arch and feature of the Neo-Classic façade, following the style of architecture popular during importance increased and the town became the seat of the Lieutenancy of Aricá, In mid-17th century, the ruinous condition of the original church required
two columns is faithful to the original Andean Baroque style.The adobe brick walls and the nitrate period. The building was erected by a Spanish builder, José Durán, with a under the Corregimiento of Arica. reconstruction, a task undertaken by Juan Antonio Viticolas, Indian governor of the
Development during the Colonial period required the inhabitants of Pica to province of Atacama. This building is still standing today, one of the most frequently
heavy supporting stone buttresses also belong to the original church. technique based on reed panels plastered with limestone and chalk. The roof features
resolve the capital problem facing life in the desert, i.e. water supply. Utilizing the listed in the record of Andean churches in Chile and a significant example of the
The interior is interesting. The central nave is 6 meters high. At the end, behind the a vault in the shape of a cross, plastered with mud. The front was faced with boards mining techniques of Potosí, they built close to 14 km of adits, long narrow filtering unique Atacameño Andean style.
high altar, the altarpiece in stuccoed brickwork, in the Baroque style, has rough simple of Oregon pine, a termite-resistant wood that ships stopping at Iquique to load nitrate tunnels that catch underground water and send it to tanks called cochas, where it is The parish registers provide a wealth of detailed information on the evolution of
lines and is painted in bright colors. It is divided into three stories flanked by columns used to carry as ballast. Major features inside are the high altar, the altarpiece and stored for use in irrigation. the church over time. A number of improvements made bear witness to the booming
with capitals where acanthus leaves recall the feather headdresses with which the a remarkable sculpture of the Last Supper with life-size figures, all works preserved Towards 1780, Pica also suffered Indian revolts that joined the rebellion of Tupac economy of the town during the Colonial period.
ancient Incas were crowned. from the original church. Amaru. An Indian noble, Julián Ayben, who was a public official, obtained a statement The church doors made of cedar lined with cactus wood were commissioned for
from Tupac Amaru declaring himself an enemy of Spaniards. Ayben made efforts to the reconstruction of 1670. The same date applies to a statue of Saint Francis, the
Following the earthquake of 1877, the church was rebuilt along the lines of the Out of harmony with the Neo-Classical lines of the main building, the bell tower patron saint. The purchase of a bell weighing three quintals (300 lb) and another
spread the rebellion by holding secret meetings and sending messengers to Tarapacá,
reigning Neo-Classicism. One of the alterations includes a couple of stone towers is a faithful witness of the Colonial age. Its three sections are made of blocks of Mamiña, and Llica. He promised that adherence to the cause would be rewarded weighing four arrobas (100 lb) was recorded in 1718, bought by the parish priest and
topped by wooden belfries painted blue. The effect is particularly opulent, reflecting anhydrite and borax, built in the same Baroque style that surely inspired the first with the end of taxation and freedom forever from the Spanish yoke. When Ayben the churchwarden, respectively. A donation was recorded on the same date, including a
the times of the nitrate boom, when Mamiña enjoyed renown for its hot springs church erected in the 18th century. revealed his plans to the parish priest of Pica, the latter decided to outlaw him. wooden tabernacle carved with angels, pyramids, seraphim, and four twisted columns,
and an altar front of gilt wood.
When it was first built in the 17th century, the church was erected as a sub Notwithstanding, a promise by the followers of Ayben to end the subversive meetings
The church roof follows the traditional Atacameño pattern: chañar wood roof
parish of Pica and remained as such while the Peruvian authorities governed the Patron saints: Saint Anthony of Padua persuaded the priest to put him in the care of an old uncle who would watch him. beams tied with leather thongs, cactus laths thatched with mud and straw. A record
area. After the war of the Pacific, when this territory passed into Chilean hands, the Feast: 13 June Finally, Ayben begged to be pardoned and forswore his rebellious intentions. dated 1735 reveals that the structure had to be repaired by a carpenter following
The economic bonanza arising from nitrate mining in the Far North left its mark a violent tremor. In mid-18th century, the altarpiece for the high altar was described
Church organized a new jurisdiction for the area. The post of parish priest of Mamiña
on Pica. The Colonial oasis devoted mainly to producing wine for the mining and as made of wood without gilding, of small size, composed of four niches and a gilded
was assigned to the man who would later become bishop of Iquique and first Chilean Virgin of Candlemas administrative centers was converted to a fruit orchard intended to supply the nitrate tabernacle. At the top of the altarpiece there was a figure of Christ with a column and
cardinal, monsignor José María Caro. Suffering from a respiratory disease, monsignor Feast: 2 February works. The valley climate was exceptionally favorable for citrus growing and to this day rays around his head, made of gilded wood. A wooden pulpit in the central nave was
Caro also experienced the legendary healing effect of the Mamiña springs. the town benefits from the renown of the sweet Pica lemon. also recorded. The belfry was repaired in 1765, and a spire added to finish it.
Another earthquake destroyed the Colonial church in 1768. It was rebuilt shortly That the trade connection with Potosí was well established by the late 18th
Patron saints: Saint Mark afterwards, thanks to the contributions of benefactors don José Basilio de la Fuente century is borne out by a contemporary record stating that the images of the two
and don Matías Soto. The nitrate boom introduced new materials and styles of thieves added to the altar of the side chapel had been made in the workshops of that
Feast: 25 April town. The inventory of 1772 records that the church was twenty to twenty-five yards
architecture, which definitively altered the traditional appearance of the church. The
present building was erected between 1880 and 1886 in the Neo-Classical style. long and eight or ten yards wide. The addition to the altarpiece of four cornucopias of
Our Lady of the Rosary It has a high pediment framed by rectangular coiumns, three front access doors gilt wood, each containing one of the four evangelists, was recorded in 1776.
Feast: 7 October under semicircular arches. Two belfries on the porch are each topped with a cupola Towards 1882, Chiu-Chiu was going through a period of splendor. According to
the inventory for that year, the church had a new high altar made of gilded stucco and
forming a vault.The main structure is composed of a nave and two aisles with grooved
its walls had been papered with gold paper. By 1878, however, the boom appears
columns supporting the central cross-shaped vault. On the transept there is a cupola to have come to an abrupt stop. The church is described as having its high altar
ending in a lantern. Inside, the church of Pica features a Last Supper with life-size destroyed, the side altars in a state of disrepair, and the images, including that of the
images in polychrome wood. patron saint, in very poor condition. Such decadence marked the end of a long cycle
of prosperity. In the late 19th century, the advent of the railroad and general migration
Patron saints: Saint Andrew to the nitrate works and the Caracoles silver mine helped Chiu-Chiu gradually to sink
Feast: 30 November into the state of repose it exhibits today.
206 207
T OCONAO R ÍO G RANDE PEINE C a spana
From Kunza Tocknar (stone) and ao (place): From Kunza: Jar From Kunza Ckas (hollow) and Pana (child):
place of stones child of the hollow
For the first thousand years BC the oases of Atacama were inhabited by farmer- The history of the altiplano settlement named Rio Grande is unclear. Some The town is built in an oasis close to the southern border of the Atacama Salar, at Under the old Jewish law, the eldest son was to be presented to God at the
shepherd peoples who had settled there to take advantage of the abundance of reports say that the town was originally a stop for the caravans bringing meat from an altitude of 2,400 m. As by a miracle, the mountain streams turn the salty soil into temple 39 days after his birth. On such occasion, the child´s parents made an offering
water. From 500 BC, irrigation works were improved in order to flood the most Argentina to Calama. Others say it was an ancient tambo on the pilgrimage route vegetable gardens. The bounty of the oasis fostered the settlement of hunter groups of candles to light the temple. The eastern Christian tradition also celebrated the
appropriate soil and turn it into gardens suitable for growing vegetables for food. This of the inhabitants of San Pedro and Toconao going to the feast at Auquina. In any who gradually adapted to a form of life based on farming and breeding llama and presentation of Jesus on 2 February or 39 days after Christmas. The celebration in
development brought with it the use of time intervals between sowing and harvest, event, the fact is that the historic register of the town, including the parish records, is alpaca. These early settlers left traces of their presence in cave paintings found south honor of the Virgin Mary is known as Candlemas from the associated offering of
which fostered handicrafts, animal husbandry, textile production, and cultural life in meager. of the Peine ravine. candles from the faithful.
general. The discovery at Toconao of complex pottery items gave this stage of the Rio Grande is halfway between the cultural area of the Atacama Salar and the There is an Old Peine and a New Peine. The old town is an ancient pre-Hispanic Caspana is located at an altitude of 3,305 m in the ravine of the Caspana
Atacameño culture the name of Toconao Period (500 BC – AD 100). basin of the Salado River. As a result, the town is oddly divided into separate sectors. Atacameño settlement prior to the type of defensive pucara erected around the River, which flows into the Salado River. Thanks to the mountain streams about forty
hectares of land are suitable for high-altitude crops. Since the first hunter groups
Owing to agricultural development and contacts with the Tiwanaku culture and One is known as “downstream” and identified with San Pedro de Atacama; the others 12th century. The surviving vestiges point to a prolonged period of reconstruction
settled there several thousand years ago, the presence of humans gradually evolved
the peoples of the altiplano, the Atacameño culture consolidated during the first are San Juan and Peñalín, which look to Caspana. in different forms including dry-stone, dressed stone, and stone and clay. Following
into the town as it is today. The houses built of rhyolite rock and thatched with mud
ten centuries of our era. The inhabitants of the oases gradually formed ayllus that, Rio Grande is rich in customs and traditions expressed to this day at religious the Inca expansion, the Atacameño town became important as a tambo beside the
and straw are distributed in an irregular pattern of pre-Hispanic origin. Its evolution
coordinated by their caciques or chiefs, joined the trade networks between the coast festivities such as the feast of Saint James, the patron saint, the day of the dead, and Imperial Road that continued south. The expeditions headed by Almagro and Valdivia into a Colonial town is marked by its two streets paved with stone and the peripheral
and the altiplano.The quality of the water at Toconao fostered substantial development other rites associated to the productive cycles of farming and animal husbandry. passed by there and very soon the settlement became a Spanish town during the location of the church and cemetery.
of crops such as Indian corn, quinoa, potatoes, beans, carobs, and chañar, while llama Notwithstanding, this wealth of ancestral traditions is at odds with the Spanish name foundation period of the Conquest. The old town preserves a church built in the late In the course of history, the area of Caspana experienced intensive cultural
and alpaca breeding also improved considerably. of the town and the lack of major anthropological traces. The presence of prehistoric 16th century, when the first Christian missions came to the area. The original walls interaction. Not far from it is the Pucara of Turi, the largest fortress built by the
The Spanish conquistadors sought to control the Atacama trade. However, following remains in the surrounding area, at San Juan and other neighboring points, suggests are still standing together with a handsome porch and arch. Rectangular in shape, six Atacameño culture, which flowered around the 12th century. Later, the brief but
the assault on the pucara (fort) at Quitor by Francisco de Aguirre, the Spaniards’ that Spaniards founded the town during the Colonial period; and the evidently Hispanic paces wide by twelve paces long, it had a pitched roof and the high altar was made decisive Inca influence was administered from the same fortress. Its traces are
attempts to establish settlements in the area encountered serious resistance from layout of the settlement supports this view. of stone and mud. particularly evidenced in Caspana, whose inhabitants spoke Quechua, contrary to
the Atacameños, one of whose main objectives was to keep up traffic to the towns The church of Rio Grande is well preserved. The original building is probably of Old Peine and its church were abandoned in mid-17th century.The new town was their neighbors in the Salar area, who spoke Kunza.
in La Plata (Bolivia) and Chile. Velásquez Altamirano founded the town of Toconao in the 18th century and has a single rectangular nave with plastered walls, an unusual laid out south of the ravine on a foothill, designed as a single long street. During the The inhabitants of the neighboring town of Alquina refer scornfully to the people
the oasis located on the eastern edge of the Atacama Salar. The site offered strategic feature. The roof is of the traditional Atacameño style, with wood rafters,, cactus laths, Colonial period, farming was part of the economic circuit of the trade caravans. of Caspana as “descendants of gentiles”, referring to the mythical original race of the
advantages by being farther from the ayllus of San Pedro, which, until the Suipacha and covering of mud and straw. The altarpiece is built into the wall and has seven The church of Saint Roch of New Peine stands at the end of the main street of the Andean area. The legends say that in the beginning of time the world was dark and
agreement was reached, had fought against Spanish domination. In addition, the soil niches. A small image of Saint James (Santiago-Illapa) on horseback guards the town. Parish registers show that it existed in mid-17th century. Thanks to responsible constantly overcome by the force of the waters.The gentiles survived in caves, collecting
and other conditions were particularly favorable to crops originating in Spain. Shortly church. restoration in 1940, the church preserves its original appearance. The floor plan is what little the earth would provide and conducting instinctive communication with the
after the town was founded, the land of the oasis was applied to growing vineyards The bell tower is freestanding and built in three sections topped with a pyramid rectangular, with a pitched roof in the traditional Atacameño pattern: beams of chañar elements. The race could not withstand the advent of the sun and vanished from the
face of the earth leaving no trace except for a few rudimentary constructions.
and fruit orchards. covered with straw and mud. At the foot of the tower is one of the four chapels or wood covered with cactus laths, mud, and straw. The bell tower is joined to the church;
The fact that the inhabitants of Caspana are associated to the legend of the
In the 17th century, the first church built by the Spanish conquistadors was resting places within the atrium, for the processions that the community conducts on it is built of stone blocks in two sections crowned by a four-sided pyramid topped by
gentiles, which originated in the Aymara world, may stem from the small altiplano
annexed as an under parish to the parish of San Pedro de Atacama. During the entire the feast of the patron saint. a stone cross. It is a fine example of Andean Colonial style.
colonies that existed there during the Tiwanaku age. In any event, Caspana ignored to
Colonial period, the ancestral form of farming vegetable gardens with a community In the late 18th and early 19th centuries, Peine witnessed general migration a considerable extent the powerful existing connection among neighboring settlements
irrigation system aided the consolidation of Toconao as a hybrid town. As in so many Patron saint: Saint James to the trans-Andean valleys by the inhabitants of the Atacama oases, resulting from and developed close links with fairly distant communities. Some versions say that the
other localities in the Andean area, the Toconao church was the setting for the rich Feast: 25 July. excessive taxation by the corregidors as much as from the nomad habits of the image of the Virgin of Candlemas was the gift of the Machuca community, located in
syncretism that arose from the assimilation of the Roman Catholic faith into the original population. This period of economic depression was followed by a boom the basin of the Atacama Salar.
Andean cosmogony. arising from the silver mining operations that José Santos Ossa undertook in Lanquir The original church at Caspana was dedicated to Saint Luke, the Evangelist, as an
The present church of Toconao was built of stone around 1744.The parish records in the 19th century. The population showed the same enthusiasm for mining that they annex to the parish at Chiu-Chiu. A mid-18th-century document describes the walls
provide information on its evolution. In mid-18th century, there is a description of a show today for the lithium works at the Salar. Work on the age-old vegetable gardens around the high altar as lined with red silk, with eleven pictures of various religious
well-finished high altar with images of Saint Luke, Saint Rose, and the Most Holy Virgin. has sunk to subsistence level in expectation of renewed prosperity. themes. Mention is also made of a wooden altar cross, an image of Saint Luke, doors
Towards the end of the century, the church was sustained and maintained by a “piece made of cactus wood, and a bell tower with two bells. Early in the 19th century the
of vineyard” composed of 104 large and small vine plants. One hundred years later, Patron saint: Saint Roch appearance of the church is described as very similar to that of the present time:
in mid-19th century, the vineyard had dwindled to “30 fruit vines and twenty small Feast: 16 August stone and mud walls; roof made of cactus laths held up by nine wooden beams tied
ones, all for the wine or expenses of the church.” By then, the church had new roofing, with leather straps; and the high altar of stone. Also mentioned are a picture of Saint
a double door in poor condition and an altarpiece of teasel (cactus) wood featuring Cecilia, patron saint of musicians, and images of the Virgin Mary associated with
six niches with images. In addition, there was a parish house composed of one room, the Conception and Candlemas. The four small side chapels or resting places for
processions are listed, together with a granary where maize was stored for the use
kitchen and a stonewalled enclosure for animals. An inventory of the same date lists
of the church. In the late 19th century, the war of the Pacific put an end to the link
a number of ornaments and objects made of fine silver.
between the church of Caspana and the bishopric of Charcas, which brought on a
The bell tower at Toconao has become a symbol of Andean architecture.
period of neglect and disregard for its contents
Built around 1750 of dressed stone and mud, its three sections are separated by The devotion behind the rich expressions of Andean Roman Catholicism can
ornamental cornices. The top ends in a pyramid and features a pinnacle at each be judged from a record dated 14 August, 1776, registering “a gift from the native
corner. This beautiful work embodies the response of the inhabitants of Toconao to the population” composed of 16 yards of consoles carved with flowers, six mayas or sets
original vocation that singled them out as children of a “place of stones.” of decorations in silvergilt paste, with fleurons, and six gilt wooden tablets.
208 209
MaCHUCA s An p edro de a ta c a m a A GRADECIMIENTOS
From Kunza accatchcmar: people
From Quechua p´atacama: meeting of people
“Although these animals are very fleet of foot, they are easily hunted, in this A document dated 5 March, 1557 records a mass said in Kunza at the church
province and others, by fixing with stones to keep them erect a line of poles one or of San Pedro, by a priest named Cristóbal Díaz de los Santos. The mass is said to be
two yards long across a cattle path, and stringing a cord from one to another, they of the Peace Treaty, because it sealed the Suipacha agreement between the Spanish A las comunidades de cada iglesia que permitieron compartir este patrimonio para que sea conocido y valorado por todos.
tie to it pieces of colored wool that flutter in the wind. When this is ready, some of corregidor Juan Velásquez Altamirano and the chief cacique of Atacama, Don Juan
them chase the vicuña on horseback and frighten them from different sides so that Cata-Cata. The attendance of Indians at the mass and their acceptance of Christian Al padre Amador Soto, Vicario General del Obispado de Arica, por su inestimable ayuda y colaboración en la producción de este
they run in that direction, where they stop, afraid of the colored wool, and that flimsy baptism was their form of obeisance to His Majesty the king of Spain.
obstacle acts as an invincible wall. The hunters carry with them a rope more than nine Since the year 500 BC, the farmer and shepherd communities who had settled libro.
yards long, with a stone at each end, which they throw at the feet of the vicuña and in the oases of the Andes foothills began to use irrigation for their crops. This was the
catch them entangled. If, by misfortune, a guanaco has joined the troop, all is lost, for origin of the ayllus, where the Atacameño culture slowly evolved. The pukara of Quitor, A Magdalena Pereira y Cristian Heinsen, directores de la Fundación Altiplano, dedicada a la conservación y restauración de los
these animals are not afraid of the colored wool, so they break down the barrier and close to San Pedro de Atacama, was the peak of a highly autonomous culture, despite templos andinos de la primera región, que se unieron a este proyecto desde su inicio aportando sus experiencias y estudios en el
all escape.” its ongoing links with Tiawanaco and the later seigniories of the altiplano and puna.
The above account is a record from the 18th century, describing the traditional There the Atacameños watched their caciques make civilized arrangements for peace ilustrativo texto de cada iglesia.
method of hunting vicuña practiced until recently by the peoples of the Atacama with the Inca chiefs, during the expansion of Tupac Yupanqui. Here, too, they took
altiplano. Vicuña hunting is the base for the lengthy cultural evolution of this area. refuge before the threatening advance of the conquistadors. A Isabel Cruz por su gran disposición a participar con sus conocimientos en la introducción.
The first human settlers were what is known as archaic hunters, who came to the When Diego de Almagro, turning back to Peru, entered the Atacama oasis
area about 10,000 years ago, from the puna to the mountain valleys and ravines in search of Indian corn and meat for his men, he found the Indian population A Carlos Aldunate por sus sabias indicaciones y el honor de contar con su presentación.
abounding in a varied fauna that could supply them with food. barricaded inside the pucara. News from the north had announced the coming of
Machuca is a shepherd settlement at an altitude of 4,015 m, about 50 km from the “white wiracochas” and the Indians were prepared. Almagro failed to seize the A Fernando Larraín, Juan Luis Correa y Nicolás Hurtado por el decisivo apoyo otorgado en la realización de este proyecto.
San Pedro. The waters of a tributary of the Grande River allow llama and alpaca to fort; in 1540, however, Francisco de Aguirre, adelantado of the expedition of Pedro de
Valdivia, conducted a bloody operation that made it clear that the Europeans were
graze among the nearby bogs and support minimal subsistence farming. For centuries A Juan Carlos Macuada por su siempre cálida acogida.
Machuca was a cattle-breeding settlement linked to the Atacameño culture on the bent on conquest.
trade route followed by caravans circulating between the oases and the trans-Andean The Valdivia expedition founded towns in Toconao and the San Pedro oasis
before continuing south. The Atacameño caciques, however, rose in arms and resisted Al padre Gabriel Guarda y sus amables consejos.
altiplano.
domination. The Spaniards concentrated at Toconao until the Suipacha meeting was
When the Spaniards came, the settlement began to grow into an organized Al padre Giacomo Valenza, Vicario General del Obispado de Iquique.
over, when Velásquez Altamirano succeeded in arriving at a trade agreement with
town. In the process, the church played a leading role as focal point for community
the cacique don Juan. Since then, having negotiated peace in High Atacama, as the
life. The profoundly spiritual nature of the Andean people, aided by the shepherd’s
Conquistadors called the area, the Spanish empire took over control of the existing Al padre Patricio Cortés, párroco de Chiu Chiu.
contemplative existence, adopted for protection the tenets of the Roman Catholic
trade routes connecting the coast with the altiplano.
faith adapted to their particular codes. Thus the Holy Virgin, the saints, God the Father,
and the Cross of Jesus were invoked in the face of the manifold trials of life in the
The present appearance of the church in San Pedro is the result of a number Al padre Ricardo Sotelo, párroco de San Pedro de Atacama.
of modifications and reconstructions of the original church erected in the late 16th
heights.
century. One of the bells in the present bell tower bears an inscription by its maker A Cecilia García Huidobro de la Corporación de Patrimonio Cultural de Chile.
The Machuca church is preserved in good condition; the high altar was restored
dated 1602. Towards mid-17th century, San Pedro is recorded as head of the Indian
in 1933. Stone walls enclose a small nave roofed in the traditional way with wooden
doctrine comprising the churches at Toconao, Socaire, Peine, Susques, and Incahuasi,
beams covered with cactus laths, straw, and mud. A stone wall surrounds an extensive A Hernán Rodríguez de la Academia Chilena de la Historia.
under the jurisdiction of the bishopric of La Plata (Bolivia)
atrium, including four stops or resting places for the processions held on religious The building record of the church, dated in mid-18th century, registers
feasts. The bell tower on the side is built of stone in two sections topped with a improvements that suggest prosperous circumstances during the Colonial period. By A Rómolo Trebbi de I.C.O.M.O.S., Centro Internacional para la Conservación de Monumentos y Sitios.
pyramid-shaped spire. then, San Pedro was the administrative center and storehouse for the caravans trading
The high altar displays the images that arrived during the Colonial period in in dried fish from Cobija. The inventory for 1776 records a statue of Saint Peter, the A Lidya Bendersky, Agregada Cultural de la Embajada de Chile en Washington D.C.
portable altarpieces, sent from the great evangelizing centers of the Andean world. patron saint, a pipe organ, one large harp and one small harp, an ordinary violin, four
Sword in hand, astride his white horse, Saint James-Illapa fills a special place as patron bells in the bell tower, and main and side doors of cedar. A Marilys Downey, Signe Nielsen, Lula Blackwell-Hafner, Paul Grayson y Marieliz Unwin por su siempre afectuoso apoyo en Nueva
saint. For some years now, in addition to presiding at the traditional feasts of the town, On 6 June, 1839, the original church was destroyed by fire. The parish priest, don
the saint and the church are often visited by tourists. York.
Juan Manuel Tabuada, undertook reconstruction including, among other things, brick
flooring, roofing of cactus laths supported by 46 chañar beams, the altarpiece over
Patron saint: Saint James the high altar and wooden doors painted light blue.
A Keiko Hombo, María Teresa Zegers y Cristián Flores por su precioso diseño.
Feast: 25 July In the second half of the 19th century, general migration to the Caracoles mine
damaged trade for San Pedro. Notwithstanding, following annexation to Chile after A Ignacio De La Cuadra por su paciencia.
the war of the Pacific, the oasis became important as a supply center for the nitrate
works. In 1944, the church was fully restored to its original appearance, in accordance A José Domingo Rivera, León Prieto y Sebastián Irarrázabal.
with 18th-century records. Shortly afterwards, in 1965, Father Gustavo Le Paige, a
Belgian priest, was placed in charge the parish. In addition to recovering and studying A mi hermano Francisco Braun.
archaeological remnants of the Atacameño culture, he organized construction of the
present adobe-brick bell tower in the Colonial style.
Patron saint: Saint Peter
Feast: 29 June
210 211
© 2004 por Max Donoso Saint
Registro N˚143.660. Santiago de Chile.
Derechos reservados para todos los países.
I.S.B.N.: 956-299-446-5
Primera Edición
Diciembre de 2004
Impresión
Ograma
Manuel Antonio Maira 1253
Providencia, Santiago, Chile
Contacto
www.maxdonososaint.com
www.fundacionaltiplano.cl
I G L E S I A S
ig l e s i a s
Este libro ilustra una selección de las iglesias
andinas del norte de Chile. Orientados al
cielo en la sobrecogedora geografía que
D E L asciende desde el desierto hasta las cumbres
del altiplano, los templos hunden sus
DESIERTO
cimientos en el saber milenario del mundo
Residente en Nueva York los últimos andino. Sus construcciones centenarias dan
años colaborando para las revistas House cuenta de un rico proceso de asimilación
& Garden y Landscape Architecture, el
fotógrafo Max Donoso ha publicado cultural, a la vez que albergan hasta hoy el
varios libros en torno a la identidad profundo sentido de lo sagrado, verificable
cultural de Chile. Su trayectoria incluye
del
en la devoción de las fiestas religiosas. El
lecturas y seminarios como profesor en
The New York Botanical Garden y The ejemplo de las comunidades que las
Horticultural Society. Sus fotografías en
custodian como fuente de identidad debe
blanco y negro han sido exhibidas en
galerías de Nueva York, Washington D.C. servir de inspiración para apoyar su
y Santiago. Actualmente se encuentra restauración y conservación como
preparando otros libros que muestran
desierto
el valioso patrimonio cultural y natural patrimonio nacional. Sólo una sociedad que
de su país. respeta su legado cultural y espiritual puede
acercarse a la verdadera belleza.
M A X D ON O S O S A I N T
Realizó su tesis en torno a la iglesias day a profound sense of the sacred, as shown
andinas y comenzó la investigación y
registro del patrimonio histórico de los F O T O G R A F Í A S in the devotion felt at religious feasts. The
templos de la diócesis de Arica. En 2002 M A X D ONOS O example of the communities that guard the
fue becaria de la National Gallery en
Washington D.C. y, a partir de 2003, es T E X T O S
churches as a source of identity should provide
Coordinadora de la Comisión Nacional inspiration to support their restoration and
para Bienes Culturales de la Iglesia. Su M AG DALE N A PE RE I R A
marido, Cristian Heinsen, es licenciado C R I S T I ÁN HE I NS E N preservation as a national heritage. Only a
en letras y máster en documentales. society that shows respect for its cultural and
Inspirados por el padre misionero I N T R O D U C C I Ó N
Amador Soto Miranda (en la foto), han spiritual legacy can approach true beauty.
I S AB E L C R UZ
creado, junto a otros profesionales, la
Fundación Altiplano para la restauración P R E S E N T A C I Ó N Max Donoso Saint
de los templos andinos y la promoción
efectiva de la cultura tradicional. C AR LOS AL D UNAT E