Life of the Indigenous People at Lake Titicaca Today
On the Sacred Lake
Life at Lake Titicaca
According to the indigenous people of the Andes, this is where the world was born, where the first Incas appeared. What is life like today at Lake Titicaca?
In the ancient past, all was darkness. There was no sun, no stars, no moon. Then, the creator god Apukuna Tiksi Wiraqutra, known in Quechua as “the man who came from the sea foam,” or simply Viracocha, emerged from Lake Titicaca, and the miracle of creation began. Giants roamed the earth in the darkness. Viracocha said, “The world will become beautiful.” The giants lived peacefully, but those who disobeyed angered Viracocha. In his wrath, the creator flooded the earth and turned the rebellious giants into stone
These stones still stand today, near the “sacred lake” at Tiahuanaco.
But Viracocha made another attempt. Leaving his two sons, Imaimanu Viracocha and Tocapo Viracocha, at Tiahuanaco, he set out to create humanity once more. This time, he made people smaller and wiser, shaping them from clay and stone that was still soft. He created men, women, and children, divided them into nations, gave them languages, songs, seeds, vegetables, and food so they would not starve. He brought forth civilization, liberating humanity from primitive savagery. Viracocha showed them laws, established hierarchies, taught them to cultivate the land and worship the gods. And then the sun, moon, and stars emerged from the lake, and Viracocha placed them in the sky.
Viracocha also revived Inti, the sun god, who claimed to have created Viracocha, and his wife, the sea goddess Mama Cocha. All of this occurred while the creator stood on Isla del Sol (Island of the Sun) in the Titicaca region of Bolivia. The first humans were named Manco Cápac (Son of the Sun) and Mama Ocllo (Daughter of the Moon). As they settled and had offspring in the nearby lands, Viracocha commanded his sons to gather the people and head northwest, to what is now known as Cusco. They departed, and thus their empire was born.
The Puma Hunting the Rabbit
The religious doctrines of the Incas justified their conquests. As the chosen people, their role was to establish order and maintain harmony in the world. They absorbed the beliefs and myths of the conquered nations into their own culture, so it did not matter that Viracocha was originally an Aymara god. Yet, it took time for Viracocha to become a significant figure for them. Initially, he remained in the shadow of Inti, the greatest being in their pantheon. However, the Incas’ metaphysical needs and quest for an ultimate entity favored Viracocha over time. Inti, being a less complex deity, could not compete here.
In this origin story, one constant element has always been present: Lake Titicaca, located in the Altiplano plateau. Situated on the border of Peru and Bolivia, it is a sea-like lake, 190 kilometers long and 80 kilometers wide. At an altitude of 3,815 meters, it is the world’s highest navigable lake. It is also extremely deep, with a maximum depth of 300 meters (with an average depth of 140-180 meters) and a total length of 8,372 kilometers. In Quechua, Titicaca means “the puma hunting the rabbit,” and the waters of the lake, according to the region’s ancient inhabitants, are shaped like a puma hunting a rabbit. For the descendants of the Incas and the Aymara people, Lake Titicaca is a sacred place where everything began.
According to the latest research by Peruvian scientists, besides the myth of Viracocha emerging from this lake, the Inca civilization also originated here in the 12th century. By the 15th century, it had become an empire encompassing parts of what are now Peru, Ecuador, Bolivia, Chile, Colombia, and Argentina, with its capital in Cusco. The descendants of these indigenous peoples still constitute a significant portion of the population in these countries, particularly in Bolivia and Peru’s Altiplano region. Despite this, they are often marginalized and hold little political power. However, there is a growing demand for self-determination, respect for their history and culture, and equal treatment. Their concept of autonomy varies considerably.
Community Collectivism
I am now heading towards Puno, a port on the Peruvian side of Lake Titicaca. This port is home to many pre-Columbian ethnic groups, including the Quechua, Aymara, and Uros people. It serves as an ideal departure point for journeys to the local islands: Amantani, Taquile, Suriqui, and Isla del Sol. These islands are collectively known as the “floating islands,” constructed from reeds by the Uros people. I am taking a rented boat to the small rocky island of Taquile. To reach the main village, one must climb a long series of steps. The island’s highest point is 4,050 meters above sea level. However, it is important to note that on Lake Titicaca, the expression “above sea level” holds little meaning. The “lake level” is far more significant (3,815 meters, making the difference not so remarkable).
Taquile Island is situated about 35 kilometers from Puno, on the Peruvian side of the lake. It is 7 kilometers long and 2 kilometers wide, with a population of about 2,200, mostly descendants of the Incas. This community is ethnically and culturally unique. Taquile Island boasts pre-Inca agricultural terraces and ruins, with a history dating back to the Tiahuanaco civilization. The Inca expanded their influence from the 12th to the 15th century, leaving behind customs, beliefs, and the Quechua language.
Through the Stone Archway
Through the stone archway, you climb the rocky path. As you pass through the dry land, you see a flock of sheep desperately searching for grass. You meet some children and buy a colorful bracelet from them, promising peace and happiness. Nearby, several women are digging the ground. On Taquile Island, it’s the women who till the land and spin the wool, while the men do the knitting. They create the pompom hats, sash belts, and bags that are a hallmark of Taquile.
In the central square of the village, Plaza de Armas, the women sell their handicrafts. Each item has not only a price but also the name of the artisan’s family. Haggling is strictly forbidden. You can’t help but acknowledge the high quality of their clothing. It’s no accident that Taquileños are considered some of the world’s best knitters.
The local dandies always wear white shirts and black trousers, with colorful belts around their waists. They carry bags with belts, where they store coca leaves, which they chew for enjoyment or to boost their energy. Men exchange coca leaves instead of handshakes.
The ability to knit woolen hats and bags is highly valued on Taquile Island and remains in demand. The Taquileños say that without the skill of knitting, one cannot win the most beautiful women on the island. But there are other reasons for mastering this craft. The woolen garments of Taquile hold significant social norms, communicating what is important in life to both the locals and strangers. Information about age, marital status, background, and family size is woven into these items.
Particularly interesting are the pompom hats of Taquile. Single men wear ones with red and white, while married men wear colorful ones. The position of the pompom is also crucial: if it hangs at the back, the man is single but already has someone in mind. If it hangs to the side, it means he is still free and fancy-free. Thanks to a local merchant’s introductory course on Taquile weaving codes, you discover that the waiter serving you at a restaurant overlooking Lake Titicaca is still off the market.
Only the most important people in the village can afford to buy proper hats. Meanwhile, unmarried women wear black scarves decorated with large colorful pompoms and handmade belts woven from their own hair, meant as part of their dowry and to be received by their husband after the wedding. Married women dress quite differently, in dark, soft-colored patterns rather than bright, eye-catching clothes.
As you enjoy a local specialty—quinoa soup and fried trout—while sipping an infusion of muña, you reflect on what drew you to this place. It was the interest in their system of community collectivism and direct democracy, a system that could make even the Swiss tradition of self-governance blush. All decisions are made by voting in the island’s central square, and large-scale social service activities are carried out collectively. The islanders are mainly farmers.
Thus, it’s common knowledge that there are no uniformed police services, no asphalt roads, no cars, and no livestock on the island. There’s also no doctor because the Taquileños rely on centuries-old Incan traditions and local plants for healing. Decisions regarding tourism are made by the community. Every year, they decide how many tourists to accept and where they will stay. Taquile has no hotels, only a limited number of private accommodations. Tourists are typically assigned to specific families, who take turns hosting guests. All products and souvenirs are sold in one place, and wages are paid weekly.
The Taquileños enjoy substantial autonomy within Peru. They do not pay taxes but also do not receive social benefits. Their dead are not officially recorded. Their three most important commandments date back to Incan beliefs: (1) do not lie, (2) do not be lazy, and (3) do not steal.
Another commandment could be added: to respect centuries-old traditions. The Taquileños are Catholics, but divorce is not an option on their island. Why? Because no one feels the need for it, thanks to skilled matchmakers and well-arranged marriages. Couples live in harmony until death parts them. Every May 3rd is the official day for marriages. On this day, the bishop of Puno arrives in Taquile and conducts multiple weddings in one grand ceremony. The festivities last for fifteen days, first at the groom’s home and then at the bride’s.
The Oldest Men
The Uros, who live on the floating artificial islands in Lake Titicaca, enjoy significant autonomy. I head towards one of their islands.
The structure of the floating islands is a phenomenon in itself. They are made of totora reeds, whose roots are tightly woven together to form strong building materials. The islands, 3 to 4 meters thick, are composed of compacted blocks intertwined. Building an island takes about a year, and as the totora decays from below, the islands require complex refurbishing every two weeks, adding new blocks from above. Almost everything on the island—houses, churches, schools, and rooms equipped with satellite dishes—is made of totora. Chickens, ducks, and cats run across the reeds. The boats the Uros use for travel are also made from totora. The famous Norwegian explorer Thor Heyerdahl used these boats as a reference for his claim that sea crossing was possible centuries ago. Heavy anchors are needed to keep the islands stationary. When the Uros tire of a specific location, they lift anchor and set sail. Sometimes, they even split the island and sail in different directions.
Totora has various uses, including its edible and medicinal roots. The Uros see these reeds as symbols of independence and autonomy. Being able to build houses from totora signifies independence from the national system.
According to Uros legend, they have lived on Lake Titicaca for ages, with different myths and beliefs from the Incas. Researchers agree that the original Uros are no longer alive, and those claiming to be Uros are part Quechua or Aymara. However, the islanders take pride in their origins, emphasizing that they lived there long before the Inca conquerors arrived.
There are only about 2,000 Uros in the region. Peruvian President Alberto Fujimori guaranteed their autonomy and cultural preservation. The Uros do not pay taxes and can charge tourists for visits. Strategic decisions are made by the president of the archipelago, not the Peruvian government. Women’s primary occupations are handicrafts and retail, while men mostly fish. Marriages often occur during childhood or infancy, although inter-island marriages are common. After marriage, women move to their husband’s island to start their family. Recently, couples with mixed backgrounds from lake and land areas around Puno have become more common.
The Uros Islands number around 80, constantly changing. Larger islands have about ten houses, smaller ones two. Their culture survives without being absorbed by larger islands.
