The Andes of Southern Peru / Geographical Reconnaissance along the Seventy-Third Meridian

by Isaiah Bowman

Fig. 23—Ornaments and fabrics of the Machiganga Indians at Yavero. The nuts are made up into strings, pendants, and heavy necklaces. To the left of the center is one that contains feathers and four drumsticks of a bird about the size of a small wild turkey—probably the so-called turkey inhabiting the eastern mountain valleys and the adjacent border of the plains, and hunted as an important source of food. The cord in the upper right-hand corner is used most commonly for heel supports in climbing trees. The openwork sack is convenient for carrying game, fish, and fruit; the finely woven sacks are used for carrying red ochre for ornamenting or daubing faces and arms. They are also used for carrying corn, trinkets, and game.

It is a law of the rubber country that when an Indian falls into debt to a white man he must work for the latter until the debt is discharged. If he runs away before the debt is canceled or if he refuses to work or does too little work he may be flogged. Under special conditions such laws are wise. In the hands of the rubber men they are the basis of slavery. For, once the rubber interests begin to suffer, the promoters look around for a chance to capture free Indians. An expedition is fitted out that spends weeks exploring this river or that in getting on the track of unattached Indians. When a settlement is found the men are enslaved and taken long distances from home finally to reach a rubber property. There they are given a corner of a hut to sleep in, a few cheap clothes, a rubber-picking outfit, and a name. In return for these articles the unwilling Indian is charged any fanciful price that comes into the mind of his “owner,” and he must thereupon work at a per diem wage also fixed by the owner. Since his obligations increase with time, the Indian may die over two thousand dollars in debt!

Peonage has left frightful scars upon the country. In some places the Indians are fugitives, cultivating little farms in secreted places but visiting them only at night or after carefully reconnoitering the spot. They change their camps frequently and make their way from place to place by secret trails, now spending a night or two under the shelter of a few palm leaves on a sandbar, again concealing themselves in almost impenetrable jungle. If the hunter sometimes discovers a beaten track he follows it only to find it ending on a cliff face or on the edge of a lagoon where concealment is perfect. There are tribes that shoot the white man at sight and regard him as their bitterest enemy. Experience has led them to believe that only a dead white is a good white, reversing our saying about the North American Indian; and that even when he comes among them on peaceful errands he is likely to leave behind him a trail of syphilis and other venereal diseases scarcely less deadly than his bullets.

However, the peonage system is not hideous everywhere and in all its aspects. There are white owners who realize that in the long run the friendship of the Indians is an asset far greater than unwilling service and deadly hatred. Some of them have indeed intermarried with the Indians and live among them in a state but little above savagery. In the Mamoré country are a few owners of original princely concessions who have grown enormously wealthy and yet who continue to live a primitive life among their scores of illegitimate descendants. The Indians look upon them as benefactors, as indeed many of them are, defending the Indians from ill treatment by other whites, giving them clothing and ornaments, and exacting from them only a moderate amount of labor. In some cases indeed the whites have gained more than simple gratitude for their humane treatment of the Indians, some of whom serve their masters with real devotion.

When the “rubber barons” wish to discourage investigation of their system they invite the traveler to leave and he is given a canoe and oarsmen with which to make his way out of the district. Refusal to accept an offer of canoes and men is a declaration of war. An agent of one of the London companies accepted such a challenge and was promptly told that he would not leave the territory alive. The threat would have held true in the case of a less skilful man. Though Indians slept in the canoes to prevent their seizure, he slipped past the guards in the night, swam to the opposite shore, and there secured a canoe within which he made a difficult journey down river to the nearest post where food and an outfit could be secured.

A few companies operating on or near the border of the Cordillera have adopted a normal labor system, dependent chiefly upon people from the plateau and upon the thoroughly willing assistance of well-paid forest Indians. The Compañia Gomera de Mainique at Puerto Mainique just below the Pongo is one of these and its development of the region without violation of native rights is in the highest degree praiseworthy. In fact the whole conduct of this company is interesting to a geographer, as it reflects at every point the physical nature of the country.

The government is eager to secure foreign capital, but in eastern Peru can offer practically nothing more than virgin wealth, that is, land and the natural resources of the land. There are no roads, virtually no trails, no telegraph lines, and in most cases no labor. Since the old Spanish grants ran at right angles to the river so as to give the owners a cross-section of varied resources, the up-river plantations do not extend down into the rubber country. Hence the more heavily forested lower valleys and plains are the property of the state. A man can buy a piece of land down there, but from any tract within ordinary means only a primitive living can be obtained. The pioneers therefore are the rubber men who produce a precious substance that can stand the enormous tax on production and transportation. They do not want the land—only the exclusive right to tap the rubber trees upon it. Thus there has arisen the concession plan whereby a large tract is obtained under conditions of money payment or of improvements that will attract settlers or of a tax on the export.

The “caucho” or poorer rubber of the Urubamba Valley begins at 3,000 feet (915 m.) and the “hevea” or better class is a lower-valley and plains product. The rubber trees thereabouts produce 60 grams (2 ozs.) of dry rubber each week for eight months. After yielding rubber for this length of time a tree is allowed to rest four or five years. “Caucho” is produced from trees that are cut down and ringed with machetes, but it is from fifty to sixty cents cheaper owing to the impurities that get into it. The wood, not the nut, of the Palma carmona is used for smoking or “curing” the rubber. The government had long been urged to build a road into the region in place of the miserable track—absolutely impassable in the wet season—that heretofore constituted the sole means of exit. About ten years ago Señor Robledo at last built a government trail from Rosalina to Yavero about 100 miles long. While it is a wretched trail it is better than the old one, for it is more direct and it is better drained. In the wet season parts of it are turned into rivers and lakes, but it is probably the best that could be done with the small grant of twenty thousand dollars.