Andean Rebellion of the Eighteenth Century
Micaela Bastidas
Role of women in eighteenth-century Andean rebellions against the Spanish. The eighteenth century in the Andes has been called the age of Andean rebellion. Starting in 1730 with a rebellion in Cochabamba, the era was marked by numerous localized village revolts, insurrections, and protests, culminating in the firestorm of the Great Rebellion of 1780–1782. This violent upheaval in southern Peru and territories in present-day Bolivia and northern Chile, according to probably exaggerated contemporary estimates, left more than 100,000 dead. The rebellion comprised two large insurgencies, which gradually merged during the first half of 1781: the Túpac Amaru uprising in southern Peru and the Túpac Catari uprising in Charcas (present-day Bolivia). Women played a central role in the Great Rebellion, as both protagonists and victims. The participation of rebel women in these insurgencies often stemmed from their insertion into the kinship network of a male insurgent leader, but they led as well as followed, and some acted entirely of their own volition. That they were able to do so owed much to the remarkable relative freedom that rural, especially indigenous, women enjoyed in eighteenth century rural Andean society.
After two centuries of colonial rule, Andean women of the eighteenth century, despite legal provisions that ostensibly circumscribed their freedom of action, were deeply enmeshed in all areas of economic and social life. Restrictions bore more heavily on elite Hispanic women than on their indigenous or mixed-race counterparts. The exceptions to this rule were female slaves, as distinct from free blacks; the conditions in which the slaves lived ranged from poor to appalling. Yet here, too, ways were found to navigate legal prohibitions to one’s own advantage. Domestic slaves, particularly those in urban areas, often enjoyed a fair measure of de facto liberty, at least in comparison to their counterparts on rural haciendas and coastal plantations, whose living conditions were often dire.
Women immersed themselves fully in productive and commercial endeavors, despite ostensibly being severely restricted by law from the freedom to work in a trade or to engage in commerce. Marriage, of course, was the most viable way of life for women of the time, but numerous middle- and lower-class Hispanic women earned their daily bread as market traders or tailors, by making and renting festive costumes, by conducting long-distance commerce, and as petty rentières and money lenders. Among the upper tiers of society, not a few women held sway over family haciendas and estancia operations; others ran textile manufactories both large and small. From surviving notarized testaments, it is evident that many such women accumulated impressive fortunes and exercised de facto influence, both over their extended families and within colonial society.
Away from the cities, rural women, especially indigenous women, appear to have had fewer constraints. It was among the overwhelmingly more numerous indigenous population that women came to exercise an influence that took them to war in roles ranging from leaders (cacicas, or female chiefs) to camp followers (rabanas). Rural areas, however far-flung, did have strong links to the cities; members of the indigenous communities realized that cities offered a chance to market their produce and a place where they might find work. It was the city that provided an opportunity for women to become wage earners. This was not a woman’s individual decision, but a collective community, or at least familial, strategy to earn money for taxes and to obtain merchandise and foodstuff otherwise unavailable through subsistence farming and village markets. Urban domestic service in the coastal cities depended heavily on slave or free black workers, but in the highland cities such as La Paz and Cuzco, indigenous servants were the norm; young indigenous servant women, in particular, were ubiquitous in urban households. Indigenous and mixed-race women (castas, mestizas, mulattas, cholas, pardas) had a salient presence in late colonial protests, whether violent or peaceful.
In both cities and the country, indigenous and caste women shared the general malaise that led to the outbreak of the Great Rebellion of 1780–1782 in the southern Andes. Three women in particular stood out as leaders in 1780–1781: Micaela Bastidas, wife of José Gabriel Túpac Amaru; Bartolina Sisa, wife of Túpac Catari; and Túpac Catari’s sister, Gregoria Apasa, who upon becoming the consort (amante) of Andrés Túpac Amaru, helped to unify the two insurgencies following the capture and execution of her brother. These three consorts were more than the “women behind the throne.” They played an active role that perhaps owed more to indigenous understandings of shared familial or clan responsibilities than to European notions of patriarchal leadership. In rural society, female authority was more pronounced among the upper tiers of indigenous society, manifest in the widespread phenomenon of female incumbency of the indigenous chieftainships (cacicazgos). These were the cacicas, whose authority spanned the full gamut of functions associated with this office. Their authority ranged from sole responsibility or shared responsibility with their spouses to nominal responsibility in which the woman inherited the office from a relative, the duties of which were performed thenceforth by her husband.
The most prominent of these three figures was Micaela Bastidas. At times, she appears to have directed rebel operations and to have had a better sense of military priorities than her husband, whose undoubted charisma was not always matched by a clear strategic vision or a recognition of the need to take urgent action to forestall looming military and logistical crises. Bastidas, on the contrary, combined strategic clarity with a heightened sense of urgency. Her demonstrated ability as a military planner and staff officer was superior to that of her husband. Moreover, Bastidas was reputed to have been fiercer than her husband, issuing threats to the fainthearted and ordering reprisals against deserters, peninsular Spaniards (chapetones), and even creoles (españoles), although she herself had been registered as a Creole (española) at her baptism. It was alleged that her orders and threats led to the death of many chapetones and Creoles in the provinces. She employed a mixture of menace and persuasion in forging and maintaining alliances and allegiances, oversaw prisoners and their interrogation, and directed recruiting efforts once the rebellion had commenced. She also made rebel loyalists and her “favorites” officeholders (caciques, alcaldes) in many highland villages. Bastidas received aid from her kinswomen, among whom Cecilia Túpac Amaru and Marcela Castro are the best known. She ruled with an iron hand at the rebel headquarters in Tungasuca while her husband was on expeditions. She sent written orders to the provinces, organized logistics, and even reprimanded her spouse over his lack of urgency and inability to understand the ebb and flow of the fortunes of war. Bastidas combined decisiveness in command with a clear appreciation of strategic and tactical considerations; her grasp of details was as assured as her astute appreciation of the strategic imperatives.
Bartolina Sisa did not exercise control over rebel partisans to nearly such a degree as did Bastidas, but she did accompany her husband and his army in battle. Indeed, her husband similarly lacked the stature of Túpac Amaru, such that Catari needed to shore up his own uncertain authority by invoking Amaru’s name. Nevertheless, Bartolina Sisa remained at the center of operations in upper Peru. In particular, she helped form, organize, and direct the catarista army. Gregoria Apasa, however, surpassed Sisa’s achievements and leadership status, and her role from mid-1781 was more akin to that of Bastidas in the northern movement. By that time, José Gabriel had been captured and executed, and his nephew Andrés (Mendigure) Túpac Amaru had taken effective control of the greater insurgency. His personal liaison with Túpac Catari’s sister facilitated the union of the two movements. Their relationship was part political, part personal, and it is impossible to ascertain precisely the extent to which Andrés and Gregoria shared power. Clearly, however, she played a major role in the combined operations of the joint insurgency. In a notorious incident, when rebel forces took the town of Sorata, she and Andrés jointly sat in judgment of the captives, many of whom were summarily executed.
Gregoria Apasa became popularly known as queen (reina) of the southern insurgency. Micaela Bastidas was deferred to variously as la cacica, señora gobernadora, or simply “wife of the rebel.” There was, however, tacit recognition of her de facto regal status: Túpac Catari called himself viceroy and his wife vicereine, thereby acknowledging the sovereignty of José Gabriel Túpac Amaru; Micaela was thus implicitly regarded as queen, in contrast to Bartolina’s vicereine. Titles were important within indigenous society; rank lent elite authority. This held true for both women and men. Micaela derived her authority from José Gabriel’s status as Inca. There were, however, other women who collaborated closely during the rebellion whose elite status sprang from their high birth or innate talents. The cacica of the towns of Acos and Acomayo, Tomasa Tito Condemaita, led the Indians within her chiefdom to the field of battle. The cacica of Combapata, Catalina Salas Pachacuti, was of noble Incan lineage; her husband was Ramón Moscoso, who derived his local authority from her inherited office and who was the cousin of the powerful bishop of Cuzco. Therefore, Doña Catalina enjoyed an elite status in both town and country. We know less about a third rebel cacica, Francisca Herrera, who nevertheless is perhaps the most interesting of these three: she is also described as a beata, or holy woman. This intriguing aside hints at a religious wellspring of female political authority in rural areas.
There is similar testimony in two later movements: in Lircay (Huancavelica) in 1811 and in Ocongate in the Cuzco region in 1814–1815. During the former, which was a localized messianic revolt, the charismatic authority of the leader was said to derive from his mother, an alleged sorceress (bruja); in the latter case, a major indigenous insurgency within the 1814 so-called revolution of the fatherland, the wife of the principal insurgent was also said to be a bruja. In any event, religious praxis and political authority were probably indivisible within native Andean society, and political authority in the colonial Andes encompassed the principle that a woman or a man might hold political office, either separately or jointly.
It was therefore right and proper that female leaders such as Bastidas, Sisa, Apasa, and Tito Condemaita should be tried for treason and related crimes; they could hardly expect a plea of mitigation, based on compulsion from their spouses, to succeed. It followed ineluctably that they would be found guilty, and the penalty for treason was death. Because of their culpability, many women died, because the death penalty was judged appropriate to their crimes. What was not consonant with due legal process, however, was the horrific manner of their execution. A few details will suffice: Bastidas’s tongue was cut out, and she was then garroted. Because of the slenderness of her neck, this method was unsuccessful, and the two official executioners tied ropes around her neck, which each pulled, all the while punching her stomach and breasts until she died. Apasa was paraded with a crown made of nails, and Sisa was ritually humiliated in a similar manner. The corpses of all three were decapitated and dismembered, with their heads, arms, and hands placed on pikes at select villages throughout the southern highlands. If under prevailing legal norms they deserved death, the manner of their execution was unwarranted— and is resented to the present day by Peruvians and Bolivians. Today these women are venerated as martyrs and heroines in the struggle for freedom from Spanish tyranny.
References and Further Reading
Campbell, Leon. “Women and the Great Rebellion in Peru, 1780–1783,” The Americas 42, no. 2 (1985):163–196.
Martín, Luis. 1983. Daughters of the Conquistadores: Women of the Viceroyalty of Peru. Dallas, TX: Southern Methodist University Press.
Silverblatt, Irene. 1987. Moon, Sun, and Witches: Gender Ideologies and Class in Inca and Colonial
Peru. Princeton: Princeton University Press.
Socolow, Susan Migden. 2000. The Women of Colonial Latin America. Cambridge, England: Cambridge University Press.
Stavig, Ward. 1999. The World of Túpac Amaru: Conflict, Community, and Identity in Colonial
Peru. Lincoln: University of Nebraska Press. Thomson, Sinclair. 2002. We Alone Will Rule: Native Andean Politics in the Age of Insurgency. Madison: University of Wisconsin.














