The Circulation of Children in Peru: a Nuanced Understanding

Jessaca B. Leinaweaver’s ethnographic exploration, "The Circulation of Children," delves into the intricate and culturally embedded practice of child circulation in the Ayacucho region of Peru. This practice involves indigenous Andean children being sent by their birth parents to live with other families, often to provide companionship to elders or to offer children opportunities to acquire life skills. While at first glance, this may seem a precarious arrangement, Leinaweaver’s study provides a deeper understanding of the cultural and social significance of this practice.

Unlike formal adoption, child circulation is rooted in traditional kinship networks and is a reflection of communal resilience and adaptability. This essay will explore the themes of orphanhood, the comparison between child circulation and legal adoption, and the strategic benefits of child circulation, emphasizing how this practice serves as a crucial social mechanism in the Andean community.

Reframing Orphanhood

In Western contexts, the term "orphan" typically denotes a child whose parents have died, leaving them without adult guardians. Consequently, orphans are often placed in institutional care. However, in Peru’s Ayacucho region, the term takes on a different dimension. Historical socio-political upheavals, particularly the violence of the late 20th century, led to the creation of orphanages where children, though often having living parents, were cared for due to socio-economic hardships or personal tragedies. These "children of terrorism" were often compelled to recount their painful histories, reinforcing their status as victims. The establishment of these orphanages was initially a response to the community's inability to absorb all affected children into their familial networks, exacerbated by the chaos of war. Over time, these institutions, initially spearheaded by figures like Papa Andres, evolved under the guidance of nuns to offer not just housing, but also educational support and skill-building workshops. Thus, the concept of orphanhood in this context is less about parental death and more about societal disruption and the community's adaptive response.

Child Circulation vs. Legal Adoption

A key distinction between child circulation and legal adoption lies in the nature and purpose of these practices. Child circulation is an informal, yet culturally sanctioned, practice where children are integrated into new households to serve specific roles, often blending familial affection with expectations of labor. This arrangement is described by the term “acompañar,” indicating a symbiotic relationship where children alleviate the solitude of elders while receiving guidance and life skills. Gender plays a significant role in this practice, with girls being more frequently circulated due to their perceived domestic capabilities. This gendered aspect results in girls being more often temporarily placed in orphanages, only to be later taken in by families needing their contributions at home. Boys, conversely, are slightly more likely to be permanently adopted through formal channels, reflecting societal gender biases regarding labor and value.

Legal adoption, on the other hand, involves a formal transfer regulated by state and international laws, often resulting in children being placed with families abroad. The bureaucratic nature of legal adoption, with its stringent procedures and international oversight, contrasts sharply with the organic, community-driven process of child circulation. As Peru began to adhere to international adoption standards, the number of legal adoptions declined, highlighting the tension between local practices and global norms.

Strategic Benefits of Child Circulation

Child circulation in Ayacucho is intricately linked to broader socio-economic strategies, particularly the rural-to-urban migration patterns prevalent in Peru. By placing children in urban households, often those of higher social status, rural families leverage this practice as a means of accessing upward mobility and economic opportunities. This strategic movement is underpinned by the concept of "superación," or self-improvement, where children are seen as active participants in their own and their families’ socio-economic advancement. Girls, in particular, often become integral to their new households, performing domestic duties that both fulfill kinship obligations and provide them with educational opportunities that might be inaccessible in their rural homes.

Through child circulation, families expand their kinship networks, thus enhancing their social capital. This practice is not merely a survival mechanism but a calculated strategy to maximize resources and opportunities for the children involved. While these children may not be treated as full members of their new families, the relationships forged through circulation can offer significant long-term benefits, including education and skill acquisition, which are crucial for breaking cycles of poverty.

Conclusion

In conclusion, Jessaca B. Leinaweaver’s "The Circulation of Children" offers a profound examination of a practice deeply embedded in Peruvian culture. Rather than viewing child circulation as merely a byproduct of poverty or neglect, it emerges as a nuanced, culturally significant strategy for community survival and resilience. The practice reflects broader societal values and the intricate balancing of kinship obligations with economic realities. As such, while it may differ from Western norms of child-rearing and familial structures, child circulation represents a vital social institution in Ayacucho, deserving of understanding and respect. Through this lens, we can appreciate the complex interplay of tradition, necessity, and aspiration that characterizes this unique form of kinship and caregiving.

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