The initiative was undertaken to celebrate and protect a unique traditional mountain agroecosystem, its
indigenous culture, and one of the richest native potato diversity areas in the world. The potato, an Andean
biocultural expression, was chosen as a ‘flagship species,’ placed at the forefront of efforts to restore local
habitats and ecosystems, ensure cultural survival, and promote local rights and livelihoods. The Park contains
a vast diversity of domesticated and wild potato varieties, and is home to the largest number of wild potatoes
in the world within a centre of origin of the potato and the genetic diversity found within just one plot in the area
can reach up to 150 varieties (Chawaytire community, Potato Park). Apart from potatoes, other native Andean
crops such as olluco, beans, maize, quinua, wheat, tarwi, mashua and oca are produced. Key important
functions of the agricultural system include food security, conservation, development and livelihoods and
water conservation.
Social Organization and Governance
There are six Quechua communities in the Potato Park, consisting of approximately 4000 inhabitants. The
majority of the population is indigenous to the region, with only 1% of the population being immigrants. The
communities rank in fourth place for extreme poverty and sixth regarding absolute poverty in Peru’s poverty
map (FONCODES 2007).
The concept of Pachamama, or Mother Earth, is the basis of customary law and practice. Particular emphasis
is placed on the fact that human and the natural world are not separate: that they are interdependent. In this
context, biocultural diversity is the basis of indigenous self-determination. The Potato Park governance system
includes both customary and new institutions for decision-making. Customary laws have been incorporated
into all aspects of the management of the Park, though the application of norms in the six communities varies
according to the needs and traditions of each. In institutional terms, formal local organizations, with elected
authorities, are recognized as legal representatives by the State, while traditional authorities continue to fulfill
culturally important roles within communities but are not formally recognized. The Potato Park governance
system is comprised of a mix of the two:
i) Formal Governance Structures: in Peru, the organization and decision making of the ‘Comunidades
campesinas’(rural communities), are considered in Law No.24656, General Law of Rural Communities. Their
governance is based on 3 bodies:
• The ‘Asamblea General’ (General Assembly) which is the highest authority
• The ‘Directiva Comunal’ (Community Board),
• Specialized activity committees that coordinate with the Community Board.
ii) Traditional Governance Structures: There are three levels of administration that correspond to three scales:
a) Landscape scale:
This is understood in relation to mountain spirits. Ausangati is the most powerful mountain god in the area,
with subordinate smaller mountains that form spirit guardians of the communities. Within the Park, the
mountain Sunpichu and his wife (another mountain) are the owners of the land, the animals and even the
community members.
b) Community scale:
- Varayoq (mayor): they are elected based on their community skills, are usually elderly in age, called
taytallactas and are respected by the community. They are responsible for keeping order, cordiality and
respect between community members. They also must lead and organize community labour.
- Pututeros (helpers): generally are children who support the Varayoq and are elected to pass on knowledge
of territorial administration
c) Family scale:
Most of the decision-making occurs within families. The main spokesperson for families are usually men,
while women play an important role in decisions over quality of life and planning of activities related to
finances, food and health. When the father is not around, which is sometimes the case because of migrant
labour, women take on male roles. Children also participate by supporting in tasks.
Community Biocultural Protocols
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