Yatiri

As a result of current events in Bolivia, Yatiris and anything related to their practices have become quite popular, as a reaction against perceived threats from globalization and Western culture, especially anything related to the USA. El Diario, Bolivian newspaper, mentions offerings made to the Pachamama and other such deities at most contemporary 2007 government events led by the President.

As a result of Spanish colonization and the influence of Western culture, the Yatiri face pressure from the Western notion of individualism, as opposed to the traditional Aymara concept of community ^{[citation needed]}. The Christian church has also often ostracised the Yatiri, perceiving their role to be superfluous in modern religious practice, and a form of paganism. This has changed as current government officials openly support Yatiri presence in events that formerly might have had a Catholic chaplain under the terms and practice of the Concordat with the Holy See. Nevertheless, normal practice for most Andean people mixes practices from both traditions, for example in the cha'lla, a blessing bestowed on any form of property, often done with both sacrifices to the Pachamama and Catholic prayers.

Whereas the Aymara perceive 'health' to be a relationship with nature, with members of the community, and with ancestors; and the Yatiri play a vital role in strengthening and repairing these relationships.

Several Aymara words and phrases are indispensable for an understanding of the role of Yatiri within the Aymara community. As these concepts are unique to the Aymara setting, there is no adequate English translation. Qulliri are healers associated with medicinal herbs, and require no special initiation to take up their vocation. Layqa, traditionally marginalized and shunned, live on the outskirts of Aymara communities and use frogs and snakes in rituals to do harm to others. One becomes a layqa by agreeing (usually for a price) to do these rituals to harm a person, on behalf of a client. Rayu refers to lightning and its physical manifestations. Those who have been struck by lightning are often called rayun purita ("struck by lightning") or purita ("arrived"). It is these purita who have been called to become yatiri. In their healing ceremonies, yatiri interact with (among other things) achachilas and ruwitus. Achachilas are ancestors different from biological ancestors, and ruwitus are human skulls that are considered to be dead elders in either a generational or a cultural sense. Ch'amakani ("someone who has or owns the darkness") is an elder yatiri who undertakes the training of an apprentice yatiri-to-be.

Outsiders have often referred to the Yatiri as "shamans"; however, the role of the Yatiri differs markedly from that of the Central Asian shamans. Shamans typically live and practice in isolation, undergo private and individual initiations to their roles, and practice ecstatic techniques in conjunction with their work. They also typically learn to heal by learning to heal themselves after a near-death experience. In contrast, the Yatiri are full members of Aymara communities who participate in the regular lifestyle of the Aymara, and learn their trade from masters. Like shamans, Yatiri can be both female and male.

The word yatiri comes from the verb yatiña "to know". Thus a yatiri is literally "someone who knows". The thing that distinguishes yatiri from others in the community is that they have been struck by lightning, and have become yatiri. The lightning strike is a sign of having been called, but it does not automatically make one a yatiri. In modern times, because qulliri is a neutral term, not associated by Westerners with sorcery, many yatiri have been called qulliri when outsiders inquire as to their status. Strictly speaking, yatiri are qulliri, but they are a special class of qulliri who have also experienced the lightning strike and undergone initiation to become yatiri. Yatiri are never called "yatiri" to their face, but rather are referred to as ak'ulliri "someone who chews coca", aytiri "someone who picks up the coca" or uñiri "someone who reads coca."