Wechua communitarianism

Wechua Communitarianism is a political ideology originating from the Wechua people. Central to this ideology is the belief that a person's social identity and personality are primarily shaped by their community relationships, with a lesser emphasis on individualism.

History

Origins and Philosophical Development

During the period of exile in Nivardom, Constancia, the Wechua people experienced a crucible of cultural and ideological evolution. The harsh realities of the Wechu Sorrow, fueled by displacement, sorrow, and yearning for restoration, served as fertile ground for the emergence of several schools of thought, including Wechua Communitarianism. It was in this context that Dr. Killa Sonqo, a scholar at the prestigious Royal University of Parap, rose to prominence.

Sonqo's work combined the deeply ingrained traditional wisdom of the Wechua people with innovative thinking. Drawing upon the concepts of Ayllu (the community system), Ayni (reciprocity), and the Wechua people's spiritual connection to Pachamama (Mother Earth) through the Faith of Inti, she cultivated a philosophy centered around mutual aid, respect for nature, and communal identity. These principles were beautifully articulated in her work, Killa Sonqo's Letters: Reflections on Wechua Life (1670 AN), which served as a blueprint for Wechua Communitarianism.

Growth and Acceptance

The seminal work of Sonqo did not remain in academic circles. Through the efforts of Qhari Ayllu, a respected community leader and philosopher from Rimarima, Sonqo's ideas were disseminated widely among the Wechua people. Ayllu emphasized the strength of the Wechua people in their unity, drawing parallels to their past resilience against foreign subjugation and the anarchy of The Green. Her work, The Wechua Codex: Exploring Wechua Communitarianism, complemented Sonqo's philosophical contributions with practical insights on Wechua Communitarianism and its potential role in shaping a prosperous Wechua society.

Economical Aspect of Wechua Communitarianism

One missing piece in the philosophy, the economic doctrine, was supplied by Atiq Yupanqui, a close associate of Dr. Killa Sonqo. Yupanqui's Wechua Collective Economics presented an economic system based on the principles of Ayllu and Ayni, emphasizing reciprocity, redistribution, and sustainability. This system, favoring circular economy and communal ownership of resources, effectively completed the puzzle of Wechua Communitarianism as a comprehensive societal ideology.

Early Sociopolitical Impact

The return of the exiled Wechua to their ancestral lands in The Great Restoration, which is marked by the reconsecration of Sapa Wechua Manco Capac in 1673 AN, ignited a renaissance in Wechua culture and thought. The philosophy of Wechua Communitarianism rapidly permeated the newly reopened prestigious educational institutions and the wider society, marking the rise of the Mama Llqta Movement. Its influence was so significant that it greatly informed the policies of Vicaquirao Alvarez, the first Inkap Rantin of the Second Wechua Kingdom, starting in 1673 AN.

However, Alvarez's policies of rapid industrialization and expansion of consumerism led to internal friction within the movement, dividing the followers into Pragmatists, who accepted Alvarez's modifications, and Purists, who adhered strictly to the original principles of Wechua Communitarianism. Despite this, both factions saw significant influence on the nation's development, with Kukuyu Huanca Malqui, head of the Wechua Planning Commission, being a notable adherent of Wechua Collective Economics.

Philosophy

Wechua Communitarianism embodies the belief in Ayni, a principle of reciprocity and mutual aid that represents a fundamental interconnection between all aspects of life. This ideology emphasizes the role of community in shaping social relations and driving sustainable development. The ideology champions respect for Pachamama (Mother Earth) and upholds the ancient Wechua principle of Sumak Kawsay (good living), in which communal well-being and equilibrium with nature supersede economic growth. This focus cultivates an eco-centric view of development and politics, in sharp contrast to the prevalent anthropocentric perspectives in many other societies.

At the center of Wechua Communitarianism is the belief of Sumaq Ñawi Suyu, Wechua for "The Beautiful Path of Struggle". The Path of Struggle is generally defined as the overall journey of a nation, any nation, to survive and remain strong in the face of the onslaught of violence or lawlessness from the Green or the subjugation of a nation by hostile foreign powers. At the center of the Path of Struggle is the belief that Inti has ordained the Wechua Nation to be one the nation to carry his message and light to the world of Micras. The Path of Struggle asks of its nations to take decisions that will ensure that their nation lives on, concentrating on concepts that can be considered as a kind of Wechua nationalism that adheres to values of community, family, freedom, acceptance, and equality, and is not based on ethnocentrism. This was further a reaction to the previous policies of early Wechua governments of Wechua supremacy, which favored Wechua people in all civil, military, governmental, and educational appointments.

The philosophy of Wechua communitarianism is also influenced by the Faith of Inti, which holds as its core tenets the protection of Pachamama. Several thinkers from the Holy and Royal College of Huichajanca, such as Maria Huaman and Dr. Nawi Urpi, developed a religious interpretation of the Wechua Codex through their joint work and research that culminated in A Holy, Prosperous Wechua Nation, which further connects the philosophy to the Faith and develops a proposal for a future Holy Restored Wechua Nation. Many of the proposals adopted herein ended up as part of Vicaquirao Alvarez's agenda, heavily influencing the development of the Social Democrat Club into a formidable political force in Wechua politics after the Great Restoration.

Sociopolitical Structures and Culture

Wechua Communitarianism promotes a unique sociopolitical structure, known as the Ayllu System, adapted from the traditional communal structure of the ancient Wechua Kingdoms. This system aims to ensure the operation of the society on a day-to-day basis and to significantly impact the culture and lifestyle of the Wechua people. It encourages a culture of selflessness, empathy, and respect towards every individual, regardless of their age, gender, or position in society.

The fundamental building blocks of this system are the Communal Councils, or Ayllu Kuraqkuna in the Wechua language. These are grassroots assemblies, composed of representatives from every household within a community. Representatives are not fixed, instead rotating to ensure all members have an opportunity to partake in the council’s proceedings, embodying the principle of Ayni or reciprocity. Consensus decision-making, a defining feature of the Communal Councils, fosters a culture of mutual respect and understanding among community members. This process allows every voice to be heard and understood, contributing to a deep sense of communal solidarity and unity. This system inherently rejects authoritarianism, upholding the principle of collective wisdom over individual dictation.

Active participation in the Ayllu Kuraqkuna is an important aspect of life for the Wechua people. It is not merely about decision making; it extends to shared labor on community projects, provision of community services, and communal celebrations. This could involve anything from collective farming and building works to education, healthcare, and ceremonies. This shared responsibility creates a strong sense of belonging, contributing to a collective identity and reinforcing social bonds, all essential elements of Wechua Communitarianism.

In Wechua Communitarianism, the government or the state is perceived more as a 'Chaski' (a messenger or a facilitator) rather than a ruler. The role of the government is to support and coordinate between Ayllu Kuraqkuna, fostering an environment that facilitates collective participation, mutual aid, and protection. This includes enacting policies that ensure equal distribution of resources and protection of Pachamama, the Earth Mother, by encouraging sustainable practices. The government is also tasked with maintaining good relations with other nations and cultures, promoting peace, and protecting the Wechua people's interests.

Economics

Wechua Communitarianism promotes an economic model based on principles of reciprocity and redistribution. This economic philosophy is known as Wechua Collective Economics or WCE. The cornerstone of WCE is the Ayllu system – a complex network of familial, kinship, and territorial relationships – that serves as the economic foundation. In the Ayllu system, resources are shared among the community, with surplus being redistributed equitably. This might involve the practice of Minka, a community work tradition where the community comes together to work on a project beneficial to all, like irrigation systems or building public facilities.

Wechua Communitarianism centers much of its economic policy around the idea of "Community Resources", which mandates the collective ownership and operation of the means of production and natural resources, such as farmlands, factories, businesses, mines, ports, and factories. The idea of "Community resources" influenced reforms implemented during the early Great Restoration, such as land reform, the expansion of collective concepts or rights of land ownership, and other reforms.

Wechua Communitarianism advocates for national service through the concept of "Duty to the Community", or Llank'aypi Ayllupaq. Llank'aypi Ayllupaq is a concept where individuals are expected to contribute their labor or skills at least one day a week towards community projects or to the betterment of their community and the developing of the strength of the Wechua people, with the profits shared among community members. Another key policy is sustainable agriculture, where there is a strong emphasis on sustainable farming practices, such as crop rotation, permaculture, and the use of locally sourced organic fertilizers. The policy also encourages seed saving and sharing to preserve biodiversity and promote food security. Additionally, the ideology champions the local resource usage, which prioritizes the use of local resources over imported goods to support local economies and minimize environmental impact. The policy encourages local craftsmanship and discourages wasteful consumerism, promoting instead a philosophy of "Use, Reuse, and Recycle". The culmination of these policies leads to the establishment of a "Circular Economy", an economic system aimed at eliminating waste and the continual use of resources. This involves innovative strategies such as waste recycling programs, composting initiatives, and workshops to educate community members about waste management and resource conservation, reinforcing the Wechua respect for Pachamama.

Criticisms

Critics of Wechua Communitarianism argue that the emphasis on collectivism and consensus-based decision-making can limit individual initiative and foster conformity. They also contend that its economic model, while environmentally sustainable, might lack the dynamism to adapt to global market changes, potentially isolating the Wechua people from the global economy.

See also

• Wechua Nation
• Faith of Inti
• National Qullqa System
• New Prosperity Plan
• Five-Year Plans of the Wechua Nation
• Vicaquirao Alvarez
• Aldricism