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The Mapuches

Culture

Obviously it is impossible to capture every trait of a race of people. The following list is a simple attempt to identify several of the most prominent, characteristics that illustrate the Mapuche culture:

• A profound feeling of attachment to the land and the nature. A simple illustration of this is through the word “mapuche”, which in mapudungum, their indigenous language, means "people of the land". The word “mapu” or land is essential to the Mapuche culture since it is inextricably linked to the supernatural and the sacred. To Mapuches, land is not the property of any one individual but instead is an asset shared by the whole community.
• Mapudungum is often still the traditional language spoken in rural communities and at official communal gatherings.
• Work is often carried out in a communal fashion, involving the entire community and maintaining strong family ties. Many Mapuches still participate in “mingakos” or work collectives in order to assist a member of the community during harvest time.

• Traditional wooden houses with thatched roofs, “rukas” are still used by many indigenous families for daily meals and special occasions.
• Mapuche culture is rich in folklore, art and music, with special musical instruments such as the “Trutruca” and the “Kultrun” used during ceremonies.
• “Mudai” and “chichi” are traditional Mapuche drinks that are still widely served in indigenous communities.
• Within the social structure of the Mapuche culture the chief or “Lonko” is responsible for his family and community.

• Mapuches view the world has a perfect equilibrium between “Ngenechen” or the God of life, creation and love, and “Wekufu” or the God of death and destruction. The arrival of the Spanish conquerors in Chile, who came in search of gold but ended up enslaving indigenous people and invading their territories, was attributed to “Wekufu”.
• Mapuche spirituality often mixes Christian teachings with Mapuche mystical ideas.
• Women have fulfilled important roles in indigenous religious life and in passing on cultural identity. Women serve as community spiritual leaders, called “Machis” if they are connected to the Gods of life are called “Kalkus” if connected to the Gods of death.

History

Mapuche territory traditionally extended from the Aconcagua Valley in the north of Chile, all the way down to the Chiloé island in the south and over to the Argentine Patagonia in the east. Before the arrival of Spanish conquerors, Mapuche survived by hunting small animals and fishing.

Given that the Mapuches resisted Spanish domination for approximately 300 years, many tales of bravery survived from the resistance movement. One warrior, Lauturo, clearly stands out. After living with the Spanish as a slave and learning the skills of war from them, Lauturo returned to the Mapuche people and led them against the Spaniards. Through his strength, Lauturo energized the Mapuche people into seeing that the Spanish cavalry were not undefeatable gods but instead were men that could be defeated by Mapuche warriors on horseback.

As the Mapuches prepared the capital city in order to attack the Spaniards, Lauturo was assassinated by a member of a related indigenous tribe. Disheartened, the Mapuches did not follow through with the attack and returned home to defend their frontiers. It was based in the inspiration of Lauturo’s strength that the Mapuches continued to fight for their territory for hundreds of years. Lautaro continues to be a figure that is recognized by both indigenous and non-indigenous Chilean people for his bravery and cunning in his struggle to defend the freedom of the Mapuche people.

In 1881, as a part of the Peace Agreement signed between the Mapuche people and the Republic of Chile, indigenous land was wholly redistributed, leaving many Mapuche communities with land that was mountainous and unproductive. Further exascerbating this inequity, while the government made land grants to Colonists of between 40 and 400 hectares, Mapuche families on average received just 6 to 20 hectares of land.

Since 1900, various strategies have been piloted by both Chilean and outside groups in order to “help” Mapuche communities and individuals. For example, with encouragement from Catholic missionaries the Chilean government tried attempted to education and religion to integrate and absorb the Mapuche people into mainstream Chilean society. Another idea was to attempt Semi-Integration of the Mapuche people, meaning that some Mapuche traditions were combined with more modernized, Western society. As backlash, movements have emerged to resist the above-mentioned strategies, with indigenous people claiming that only through the maintenance of autonomous identity can the Mapuche nation survive and thrive.

Today, thanks to pressure from Chilean indigenous groups as well as international agencies that promote the rights of indigenous peoples, Chile has advanced towards national recognition of the cultural diversity of all of its inhabitants, striving to preserve languages, customs and religious traditions. Recognition is now given to the ancient cultural ways and traditions while the fight continues for equal rights and opportunities for indigenous individuals within the larger society.

Source: Compiled from the Institution's own books and knowledge.