Investment’s rituals: “Grassroots” extractivism and the making of an indigenous gold mine in the Peruvian Andes

Abstract

What happens when an Andean family finds gold on its land? As mining corporations rapidly claim surrounding properties on rugged terrain near Mount Mismi, a water-supplying deity overlooking Peru’s Colca Valley, the Flores family is springing into action to beat the Buenaventura mining company to the gold that might be hidden within. The global land rush has been pronounced in Peru, whose mineral resources have largely been responsible for rapid economic growth but whose profits remain restricted to a relative few. The Flores family, many of its members underemployed, are engaged in a costly race against time to constitute themselves as an enterprise, rent equipment, formalize their title, and fulfill other rituals necessary for legitimating their own effort to access what they see as their small share of Peru’s mineral wealth, against the specter of state subsoil rights and corporate power. They are simultaneously racing to seek the land’s permission, via rituals like the pago a la tierra (offering to the earth) and the provision of spiritually infused chicha (fermented maize and barley). Through an ethnographic focus on the exemplary case of the Flores property and the diverse rituals essential to extracting its prosperity, this article asks how the Peruvian state’s categories of legitimate land use articulate with a perspective acknowledging land as a powerful non-human agent with its own requirements for becoming investable. I argue that beyond a simple dichotomy between official and indigenous rituals of legitimation, the Flores’ urgent race to render land investable puts multivalent ontologies and ethics to work together. In doing so, I further argue, family members draw on years of engagement with development projects and non-governmental organizations focused on promoting explicitly indigenous entrepreneurship. They are thus forging new interpretations of identity-based empowerment that complicate any stereotypical relationship between environmental sustainability and indigeneity.