The Antlers of a Trilemma: Rediscovering Andean Sacred Sites - Earth Stewardship: Linking Ecology and Ethics in Theory and Practice - page 53

Effective pairing of material elements requires the acceptance of immaterial
world forces that explain the ultimate pairing process. I posit here that syncretism
has pushed the idea of the Trinity further into the triad created by the poles of
Yanantin with the catalysis of Masintin, and that the effective interweaving of
Catholic and pagan imageries of saints and semi-gods refl ect syncretism in objects
of adoration. I also argue that this attribute of a spiritual dimension bringing coales-
cence to dualism also explains the easiness of imbuing Catholic myth into the
Andean cosmological vision of Masintin and the facility with which thousands of
indigenous souls were easily converted into the Catholic faith . Thus far, it has been
problematic to link the exotic white dove ( Streptopelia risoria) or the white lamb
( Ovis aries ) as symbols of the Holy Spirit to the Andean worldview. The substitu-
tion of the lamb by the white alpaca ( vicugna pacos ) conveyed a strong sense of
classism, because white alpacas were solely owned by the royal class or 'orejones'
of the Inka elite and were used exclusively by the higher courtesans; nevertheless, it
was easy to relate the Holy Spirit to the deer. Despite the fact that animistic religions
have tended to confer human qualities to animal behaviors, the deconstruction of
deer discourses makes it possible to understand the symbolism of the antlers of
'venado' ( Odocoyleus virginianus tropicalis ), the feet of the mule deer or suchi
( Masama rufi na ), the cries of the dwarf deer or pudu ( Pudu mephistopheles ), the
white puff of the fl agging deer's tail, the seeds of the deer's eye shrub, and the
fetuses of llamas ( Lama glama ), as evocative of Masintin ; hence, the spiritual
dimension. Thus, this trifecta allows the Yanantin dilemma of opposites between
mind and body to be interpreted not only dialectically, but also with the triangular
Sarmiento's trilemma that fi ts the trialectic of Andean identity making.
The solving of the trilemma requires that either antagonistic dualism of war
( takanakuy ) or complementary dualism of dance ( tinkuy ) be experienced (Webb
2013 ); but these would not be successful without the Masintin that prompts the trifecta.
When the appropriate balance is found, peaceful coexistence or harmony between
opposites is often called Ayni , or the 'Andean Way.' It is very important to begin work
or other important tasks with a 'despacho' ceremony or Yachay , a kind of blessing of
offerings ( pagapu ) when starting a job, to bring the female ( pachamama ) and the male
( intitayta ) into harmony. If the ayni is achieved in personal life, the realization of a
balanced existence of the entire family ( kawsay ) is plausible. However if the entire
Ayllu, or even the whole nation, reaches Ayni in all important facets of life, then the
greater good life ( Sumak Kawsay ) is achieved. Current narratives of sustainable devel-
opment include the ideography of sumak kawsay as the target of progress, the way to
achieve the 'Buen Vivir' into a sustainable future (Gudynas and Acosta 2012 ).

5.3 Mountain Myths

All mountain landscapes hold stories: the ones we read, the ones we dream, and the ones we
create. (Michael Kennedy 2010 , p. 1)

There are several elements that form part of the Andean worldview. Most of them