Edition No. 6
Photo: Juan Francisco Tincopa Calle
Supportive contribution: $5.00
March 25th - June 25th, 2009
FONDO: TOMADO DE LOS DISEﾃ前S DE LA CULTURA PARACAS
March 25th - June 25th, 2009
Kaypi Qellqasqa/ At this Edition
Edition No. 6
Photo: Juan Francisco Tincopa Calle
Supportive contribution: $5.00
Hatun Willakuy / Editorial Ñawpa kuska kawsasqanchikta yuyarisun Remembering our way of life Juan Francisco Tincopa Calle
FONDO: TOMADO DE LOS DISEÑOS DE LA CULTURA PARACAS
Edición: Juan Francisco Tincopa Calle
Writing of artícles: Juan Rivera Tosi, Jorge Alberto Montoya Maquín, Leo Casas Ballón, Luz Violeta Tincopa Calle, Perú Ecológico( PE), Laboratorio Europeo de Anticipación política (LEAP), Organización Nacional Indígena de Colombia (ONIC), Unidad Indígena del Pueblo Awá (UNIPA), Marcela Cornejo Diaz, Juan Francisco Tincopa Calle
Translation and correction: Leo Casas Ballón (Quechua - Spanish – Quechua), Rhonda Jorgensen, (Spanish English) Andrés Hernández Aguirre, ( English – Spanish) John Guerrero Castro (Spanish - English).
Photograph: Howard Olson (Lakotah), Juan Francisco Tincopa Calle, Rhonda Jorgensen, Cortesía de Google.
Composition and final art: Odila Coba Hernández- SHALOM
Distributión and mail: AWAQAWAQ S.A.C. Av. Bolivar 2150, Edificio 3 Dpto 503, Pueblo Libre (Lima 21) Condominio “Jardines de la Católica. Página Web de QAWAQ: www.awaqawaq.com Email de QAWAQ: awaqawaq@live.com
Periodic edition: Quarterly Edition: No. 6: 25 de Marzo / 25 de J unio del 2009
Supportive contribution: Versión Impresa: S/5.00 (Perú) ; Edición Virtual: $ 1.00 “We support all the opinions from each of them who have the kidness to contribute in this Edition” Tawantinsuyu , 25 de Marzo del 2009
2
Runa kay / human be in Pim kasqanchik, hatun llaqatanchikpi ruay Cultural identity and National reality (I) Juan RiveraTosi
Pág. 3
Págs. 4 - 7
Ayllukuna / Communities Runap siminchiksi wañukapuchkanña: Págs. 8 - 11 ¡!!Amachaykusun!!! It's Saying that our Quechua language is dying , !!!We must protect it!!! Leo Casas Ballón Yachayninchikkuna / Our knoweldge Págs. 12 - 15 Allintaqa kawsanchik, sapanka huk niraq kaspanchikmiki: We live well, because each one of us are different. Jorge Alberto Montoya Maquín Rimanakuyninchik / Our Dialogue Págs. 16 - 21 ¡Manapunim qunqasaqkuchu haykapipas Ñawpa punchawpi wayra hina puriq kasqaykutaqa! We'll never forget that one day we was free Interview with Russell Means Uywayninchikkuna / Our upbringing Uqallanchik Págs. 22 - 24 Our dear Oca Technical index edited by: “Perú Ecológico” Yanukuyninchik / Our cooking Uqa Chupi Oca soup Luz Violeta Tincopa Calle
Pág. 25
Runamasinchikkuna Págs. 26 - 29 Our native brothers Colombia Runamasinchikkuna Willakuwasqanchik Press release of our native brothers from Colombia ONIC – UNIPA Takiyninchik tusuyninchik / Our song, our dance Ñawpa takiyninchikkuna Págs. 30 - 32 Pre-hispanic Quechua Songs Marcela Cornejo Díaz Pachakuti / The return of the life Ichapas Tukuyllaña chayamuchkan? May be the end is coming Report of LEAP
Págs. 33 - 35
Hatun willakuy / Editorial
Ñawpa kuska kawsasqanchikta yuyarisun Remembering our way of life unqunchikwan tarpuq runam kachkanchik. Ñawpa tayta m a m a n c h i kku n a q a , s u m a q kawsaytam tarpukuq karaku. Allpanchikta kuya kuyaykuspa, murupaqpas (muhupaqpas) aswan allinnin kaq ruruta akllarispa. Ñawpa llaqtanchikkunaqa chaynataqmiki kuskachakuspa wiñaypaq llamkamuraku, Pacha Mamanchikta sapa punchaw yurarispa, tukuy sunqunchikwan kuyarispa, raymicharispa. Ayllukunapi llapantam hatalliq karanchik: chakrachanchikkunata, paquchanchikkunata, quwichanchikkunata, pukyuchanchikkunata, rumichanchikkuanata, atuqchanchikkunatapas, wamanchanchikkunatapas, ima kawsay qasqanta, lliwtam ayllucharanchik. Chaynam kara, chaynataqmiki kusi kawsayta wiñachiraku, sumaq llaqtakunata. Hatun marka suyukunatapas.
paníy, wawqíykuna chaynataqa tikrarusunchu kikin sunqunchiktaqa. Ñawpa kawsayninchikman kutirisun, yuya yuyarispa, sumaq kawsayta wiñachisun, qipa hamuq wawa churinchikkuna kusi kusisqa kawsananpaq.
We are people who cultivate with the heart. Our grandmas and grandpas used to cultivate good and nice crops. Respecting and loving the land at the same time choosing the best of the Photo: Juan Francisco Tincopa Calle
S
Chaynamiki kara, ñutqunchikpipas sumaq yuyariyta, sumaq yachaykunata tarpukuq karkaku. Tukuy runa kasqanchiktapas kuyay kuyaykuspa, amachaykuspa, wawa churinchkkunata uywaq karaku.
harvest to be our seeds. Our native people came together and worked to be prosperous and huge. All of who where reminding every day to our mother life, mother world, mother planet. And loving it with all our heart; taking care, respecting and celebrating. In our communities we had integrated everything. Our little farms; our alpacas; our Guinean pigs; our springs; our stones; our foxes; our falcons; every living being; everything was consider part of the community. It was and it has to be to build a happy life; nice towns and huge nations. In the same way in our heads our minds they knew how to sow a good memory and wisdom; taking care and loving our condition of human being; raising in a good way the new generation. Which was the thing for which we had to change or wisdom? No. Sisters and brothers; do not betray our own heart; let go back to our own old life style; reminding and reminding: build a nice life to have our coming kids having a happy life.
¿Imaraykutaq chay tukuy yachayninchikkunatari qunqaruchwan?. Amapuniyá Llamichus or Salqas on the party for the water in Puquio * “¡Taytaykim kani, mieedaaaaa! ¿Manachu yuyariwanki maqtillu, pasñacha, chawa misticha?. ¡Qunqaruwasqankim Limaman chayaruspa! Mamaykipas, taytaykipas, ñuqaykuraykum kachkanchu, kawsachkanku. Qampas qichasikicha, ñuqaykuraykum kachkankipas. Ñuqaykum yuyayniyki kachkaniku.”
*“¡I'm your father !“mieedaaa”!. Do You don't remember a little boy, a little girl, litlle raw mixed?. You did forget me since you get to Lima. Your fathers also they are because we are; you too, little babe, you are here, because we are. We are your ancestral memory.
(*) Una de las expresiones características de los llamichus en el "angoso" de la fiesta del agua.
3
Runa kay / Human being By : Juan Rivera Tosi
Pim kasqanchik, hatun llaqtanchikpi ruay. Cultural Identity and National Reality (I)
elucidate two concepts; to have clear what are we talking about. Today listening a lot about intercultural; plural culture; cultural diversity and recognizing that the country is rich in Culture. But; we can see what we understand about culture to know if we are talking about the same 'language'. We understand 'identity' feeling ourselves; acting as we are; feeling good doing it; and socializing to people who coexists with. Today the problems that we have are the individualism and to have the person above the society. At the same time overcrowding the cultural abuse through copying values which are not ours; but those gave us feeling and believes that we are superior to those that we have and we got from our ancestors. Relating to culture; we are talking about the way in which men is acting in their society. How they are seen, feeling and thinking
4
without having conflict. And how it requires some time to develop; can take some generations that involve our ancestors; having some times a racial ingredient. However it is expressed through the language, religion or cosmogony, moral values, ways to understand the nature and how to have a relationship with, customs, science and technology. In our case; we are talking about at least one hundred centuries of culture or ten thousand years; and is
accepted for the official science; just five centuries, a little bit more than 500 years are the occidental presence in our continent; but it is the predominant having the control of the state and all the structure. It is right to talk about Peruvian identity culture? A lot of people could say “yes�. But doesn't have sense when we can see that we talk about intercultural or cultural diversity. Doesn't have logic; Peruvian culture would be an hybrid; but is that pretended: To accept the cultural diversity; but under the dominance of the point of view of occidentals.
Photo: Courtesy of Google
aking this topic taking about Tcultural identity; it is important
Our ancestral culture are more than ten thousand years old
In Peru there are too many cultural identities; each one is from an old nation; and now in many ways could refer as a religion. Peru is a country, an state, a republic; it has a Constitution, has a Civil and Criminal Code; but is not a Nation. In Peru there are many nations that are surviving
Runa kay / Human being underground and five centuries after still are alive. Those didn't were totally destroyed; didn't disappeared.
We were able to develop a society that didn't know about hungry and misery; it was a society who didn't support the supremacy of the man above all species that inhabit the earth; it was a
But the history was written by tyrants From that time we lost. The great 'plurinational' Andean State was dismantling using politic, military and religious European policies. Spain been the most backward country in Europe came to be
an economic and military power that could stay in the same level of its country's neighbors; and to expand its ego and justify the massacre in this land. Its absence of knowledge made up an history in which the people shows up as an pre-human specie; as barbarians and savages, ferocious and cruel; finally to accept that we really were humans been but that we were par of one of those Israel lost tribes; Jewish descendants because it we didn't deserve any kind of respect they were just thoughtless. First the colonial scheme which spent everything to erase every single trace of our past and culture. After came the Independence War which was managed for the “Montoneras Indias�, but was taken for the creoles; who kept with the same Colonial politics respect to our culture. Our history; our true history; that one which should introduce us as a high developed society; and that lived in harmony with the nature was totally disturbed, manipulated; and these things are still taught to our kids in the schools. Photo: Courtesy of Google
The Chancas from Huancavelica are a Nation; North Ayacucho is a Nation and the South is a different one; the Huancas are another Nation; and the Colla or Aymaras; we are too; and probably tha most ancient because came from the Tiawanaku. But there are many Nations which are still alive in this land. The Peruvian State try to teach that there just the Peruvian Nation; which has to receive love and respect; didn't recognizing or denying to accept that Peru in a Country with many Nations; and in the past all of these Native Nations coexisted in harmony and cooperation. The boundaries in between one and another were not given by geographic frontiers; or that they had to protect from any invasion. It had managed by cultural factors.
society that knowing the rough of the land had wellprepared to handle times of drought or storms. This society which its difficult geographic characteristics had to develop cooperation and solidarity; still now it survives in the Andes through the 'Ayni' and the 'Minka'. It is a society where the idea of 'private property' or Slavism didn't exist because didn't have place in its reality and projection of development. It was a healthy society.
The PerĂş is a Country, a state,.........but isn't a Nation
We can't leave to think about what
5
Runa kay / Human being really means cultural identity and National Reality in Peru; when this a racist country where our ancestral race or native or indigenous was always excluded. It is recognized just our amazing archeological vestiges values which are still surviving through centuries; showing it as something far away in the time; past; something that disappear. Racisms in Peru It is not just because the skin color; it involves the cultural aspect from that culture that our grandpas developed. It takes place in our native language too; in our food; our clothing; which are marginalized for this racism; which create problems and
conflicts that hurts both sides. Because it. When an Andean young man arrives in the coast; quickly take cultural behavior which are belonging to different persons. Many times is shocking in his own lifestyle and feelings. If he doesn't want to feel marginalized or segregated; he just accept it and try to show up his new social environment which reject his native culture.. In that way is converted in more occidental among the people. Some years ago; the director of the National Culture Institute in Ica; he said personally that Peru needed urgently a Hitler; to do with the “Serranos” the same thing that he did to the Jews. It
means: extermination. This statement given from a cultural authority gives a clear idea of the strong racism in the country. The problem is bigger. We are accepting as something natural concepts instead of supporting to strong our native culture give us aggression and humiliate. Because we have to listen again and again doesn't give any reaction before what it really means. An example of this: we have the word 'Cholo'. It was a word used for Spaniards with a derogatory meaning; used to humiliate and offend us. Time after when was used to call bigger part of the population was accepted and was tried to give a different meaning: Given as a Peruvianism that identify a big sector of the Andean Peruvian population. From there we have the word “Cholito” which could have a meaning of affection. Never mind a derogatory word. Trying to clean up, make up and given it as something that identify us.
Photo: Courtesy of Google
But What Really Mean Cholo
Our cultures tey wasn't divided, but integrated on harmony and cooperation
6
This word that pretends a meaning of something own that identifies the Peruvian. Does not Peruvian roots. Not Aymaran not Quechua nothing Castellan. “Cholo” is a Nicaraguan origin. Totally doesn't belong to us. But it was used formally and it is
Photo: Courtesy of Google
Runa kay / Human being
"After, come the independence war, that was support by the indigenous montoneras, but finally was snatch by the Creoles"
They gave us another
believe that we are “Mestizos” too; because we have race mixed between Whites and Indians. Which is another distortion in the meaning of the word; it is an outrage. Mestizo is not a mix of races; it is a mix of species: the horse with a female donkey which gives a mule. The orange and the mandarin gives the tangelo. And what is the characteristic of the product of this reproduction? Been hybrids; to have not an option to reproduction. And that is the idea given to us: Hybrids. It is because this distortion that gave us a cultural smuggling harmful as a country project Peru has an stigmatized past; and blind present to our cultural legacy. And an uncertain future. Where the salvation would be to write
again the our History. Take againg our roots. Pick up the positive of the cultural shock that took place with the occidentals. From there to move forward as a Country. Next edition: Writing again the History
Photo: Courtesy of Google
pretended that this word unify us. And we have to feel proud of it. The Spaniards after arriving Nicaragua and conquer it they keep going to the south until arriving our territories. Here they rape our grandmas and those kids who came from this rapes where called “Cholos”. But what really means: In Nicaragua, when a dog have puppies; Indians there call Cholos the puppies. That means “son of a bicht”. It was the way that the Spaniards called those sons. It is because that we where offended when they called us Cholos. The word Indian didn't offend us. On the contrary we were proud of that: was greatness; was culture and in that way we defend ourselves; but Cholo was an insult.
"...our unique salvation table could be rewrite our history, return to our roots, pick it up the positive of cultural crash that happened with occident, and starting there go foward like a country."
7
Ayllukuna / Communities By: Leo Casas Ballón
RUNAP SIMINCHIKSI WAÑUKAPUCHKANÑA:
¡¡¡AMACHAYKUSUN!!! It’s Saying that our Quechua language is dying
!!!WE MUST PROTECT IT!!!
T
his year; on February 19th. The United Nations Educational, Scientific and Cultural Organization (UNESCO); in Paris France lunched the electronic version of: The new “UNESCO Atlas of the World's Languages in Danger” pointing out the Quechua And Aymara languages as some of those which are in serious danger of extinction or sentenced to death.
Precedents: 1. Last century by the 40s. There was the Rural Center School (NEC). The main objective was “to incorporate the native population to the national environment”. One of the main strategies had actions of teaching of basic literacy and Castilian. It is unobjectionable. But from there was spread the false quote which mention: “meanwhile the pupils keep talking 'their dialect' (sic); they
Photo: Juan Francisco Tincopa Calle
When the UNESCO experts are saying that some language is
in 'serious danger' is because when the children are not learning any more the language as a mother tongue; besides they are turning in 'passive bilinguals'. In this case, they understand but do not speak. In Peru; 60% of children from Quechua speaker areas they are not learning the language at home; neither understand it listening outside of home, in the community. Even many parents are opposed to have programs of bilingual education in the community schools.
“Several of the few programs of intercultural bilingual education are made by private initiative and even hostility from officials MINEDU”
8
Photo: Courtesy of Google
Ayllukuna / Communities
Is it true that the Quechua is really different in each Region; that among Ayacucho, Cusco, Ancash, etc people we can understand each other?
will never learn to speak Castilian. 2. In each Province capital there was a “Teaching Castilian Supervisor”. The sanctions for pupils who were speaking even one word of their native language were from fines (in a society where the economy even after 60 years is still just for subsistence) to be carrying buckets with excrement from silos to throw in the river or open land. 3. On 1990-91 the provincial and regional offices from the Agricultural Secretary. They had a systematic campaign to change the idigenous names of the communities. When the leaders of communities where going to those offices to have some procedures or to have some classes and technological training. There were some excuses were
between “modernity” to “negative of the computers to write those names”. 4. From the 1993 Census. Made during Fujimory dictatorship. 3'200,000 Peruvians were speaking Quechua. IN cities like Cusco, Huamanga, Abancay, Lima, etc. In which the majority of the population are Quechua speakers. The citizens and their relatives do not had the question if they speak Quechua. Was it a simple omission? No one believe it. 5. On 1994. Marta Hildebrant said that the Quechua was a death language. The odd thing is that this lady is a professional linguist. And a t that time was the president of the Education and Culture Commission from the Peruvian Congress. Someone refuted her in Quechua; she
said that it was a language for retrogrades (backward; enemies of the progress).
6. Last Century in the mid 90s. The “Jose Maria Arguedas” CADEP had a UNESCO prize. For a successful program. It was a self teaching of basic literacy using Quechua and their culture. Achieving that Chincaypukyu (Anta-Cusco) women learned in a month how to read and write in Quechua and in three months in both languages (Quechua and Castillian). The nurse Luisa Maria Cuculiza. At that time Wo m e n S e c r e t a r y i n Fujimori's government. She banned the CADEP to keep working in that way. Giving the teaching of basic literacy to the Army. Not any more in Quechua just in Castilian. This people from the Army without any pedagogical training or experience. Five years after. The Parqu T'ika Community (Chincahypukyu, AntaCusco) send off a primary teacher accused of 'teaching in Quechua in the school; which was an evil plan to limit their kids having the advantages of the modernity”. Just a coincidence? What do you think.
9
7. Fujimori's Government closed the National Direction of Bilingual Intercultural Education from the Secretary of Education. After it was opened again because the presure of International Organisms. But it had lower category. Less autonomy. And really not many budget for supplies and teachers training, etc. 8. Ten years ago. The Education Secretary gave in to public competition the positions to be teachers in an alternative project for Rural Education. One of the essential requirements was to talk Quechua and to really know the traditional local culture. The Education Authority from Bolognesi-Chiquian Province said that the requirement was not necessary in that place; because “that Quechua problem was eradicate thanks to the efficient labor of the teachers and his good direction in his position”. Before this we were in a closest community selected as a pilot center confirming that 60% of the mothers were Quechua monolinguals. 9. On July 28, 2006. Hilaria Supe and Maria Sumire; Native Congresswomen from Cusco. They took oath their positions in Quechua. Martha Hildebrant shouting obligated them to oath in Castilian. 10. Last Year. In the famous Viña del Mar International Festival, in Chile. The song TUSUYKUNSUN (“let go dance”). Combination of “Ayachucho's Pumpim” and Rock won the first prize in Folklore genre.
10
11. A few days ago; in the Berlin International Film F e s t i v a l , Germany. The Peruvian Movie 'The Frightened Boob” won the highest prize; which is a Golden Bear. 40% of is spoken in that movie is in Quechua and the main character is Magaly Solier from Huanta, Ayacucho. She sang in Quechua w h e n s h e received that v a l u e d worldwide prize.
Photo: Rhonda Jorgensen
Ayllukuna / Communities
It depends from the State or us that the Quechua won't be death?
12. On November 2008; in Tambo, La Mar. It had the Ayacucho's Song XV Festival. Participated 350 primary, secondary and high education students from the eleven provinces. One of the juries received insults because he try to highlight the event spoken in Quechua from the stage. The next day, an student girl sang a song composed for her teacher. Denigrating to 'the Indian jury with people face”. At the end; a group of people gave insult to the jury “because they gave the prizee to a 'cholita' who sung in Quechua a native song; to mocking the 'modern' and 'globalized' teachers as them. The authors of those three acts were teacher born in Coracora. But they boast of their Spanish lineage. SOME THOUGHTS: 1. Several of the few programs
of intercultural bilingual education are made by private initiative and even hostility from officials MINEDU. 2. Valuable experience as the program of intercultural bilingual education in Puno, which produced excellent educational materials and provided training specialist teachers Quechua and Aymara, were nothing if end foreign aid. 3. Some Protestant sects conduct literacy campaigns in Quechua, but only to its followers to read the Bible. In return, stripped of their knowledge, values and ancestral customs, prohibiting even attend community meetings and tasks. 4. Many bilingual education programs fail for lack of
Ayllukuna / Communities information from the State to the community about the great advantages of learning in our first language and study the method with Castilian language. 5. Is the UNESCO right when is saying that Quechua is dying? 6. Is it responsibility of the State or of ourselves that Quechua does not die? 7. Who should promote the use and validity of Quechua? 8. Is it true that Quechua is so different in each region, that people from Ayacucho, Cusco, Ancash, etc. we can't understand each other ? 9. Is it true that as we speak Quechua, never learn Castilian?
12. Who should learn Spanish or other languages? 13. Does intercultural bilingual education should be only for Indians or for all Peruvians and implemented in cities such as Lima, Cusco, Huamanga, Iquitos, Abancay, Pucallpa, Puno, Huaraz, Juliaca, Utkubamba, Bagua, etc.? 14. What would win or lose if all Peru speak an indigenous language? 15. How many of us have put Quechua names to our children, speaking them and telling histories in Quechua and, sing with them in Quechua? 16. What do you think about the triumphs of Quechua abroad, against the refusal of parents to talk to people in Quechua
language to their children? 17. Many believe that soon only the Americans and Europeans will talk Quechua and they're just interested in learning songs and stories in this language. What do you say about it? 18. Many parents are opposed to bilingual education programs, which teach how to read and write in Quechua and Castilian. What do you think? PROMISE AND INVITATION The next issue will answer several questions. Those interested in learning Quechua, from the alphabet to find an easy and fun to learn this language, songs, jokes, stories, numbers, etc.. Learning to read and write with very practical exercises. And the grammar, which is very easy and useful.
Photo: Rhonda Jorgensen
10. Is it true that Quechua has no alphabet and therefore can not be written?
11. What does the Quechua today?
The Intercultural-bilingual education should be just to native people or for every Peruvian and made in cities like Lima, Cusco, Huamanga, Iquitos, Abancay, Pucallpa, Puno, Huaraz, Juliaca, Utkubamba, Bagua, etc.?
11
Yachayninchikkuna/ Our knoweldge By: Jorge Alberto Montoya Maquín
ALLINTAQA KAWSANCHIK, SAPANKA HUK NIRAQ KASPANCHIKMIKI WE LIVE WELL BECAUSE EACH ONE OF US IS DIFFERENT WE ARE ALL DIFFERENT AND FOR THAT OUR WORLD IS HARMONY Some of our ways of feeling and understanding the world Let's talk about our way of life, about our culture and our philosophy. "
hilosophers and scientists of the modern western world have defined a particular way of how you feel and understand the world and its thousands of secrets, and have called it Philosophy. Among many other characteristics they say has to be objective thought, to let you understand the world. Moreover, most of them say that only in the context of p h i l o s o p h y, y o u c a n understand the world. Thus it appears that there are people that have philosophy and there are others that do not.
In the Andean world we do not understand this issue well. We know that every living organism in the world has a perception and
12
understanding of the world, this is a feeling, and consequently can not be simply an objective thought, like he has no feelings. This perception, feeling and understanding of the world, is what lies at the heart of the life of each agency and allows it to adapt to the thousands of circumstances of daily life, but if they have no understanding of the world
they do not adapt to the myriad of circumstances and changes that happen, in other words it is their intelligence. Therefore the category that the modern Western world called "Philosophy" in the Andean world we call our way of “feeling and understanding the world”. Not that we do not have a philosophy, but ours is different from what they call philosophy.
Our world is the world. Is very wide. It is a great mood. Mood of moods . It is a greatmatching up, a great relatives. A great weave. It is weave of weaves.
Photo: Courtesy of Google
P
¿Philosophy?
There are many ways to feel and understand the world, in fact every organism, every people and e v e r y circumstance is different. But there are some features that are more integrated a n d s o m e fundamentals or basics that are
Yachayninchikkuna/ Our knoweldge similar for all or the majority. They want to talk, so we want to talk Here, we must feeling some of them. Pacha, the world is broad and specific. (1)
Also, our world, the world is very specific. As specific as it is each organism. As specific as each people, each community, each wood, each hill, and each pond and each sky, each region, as every human, as each bird, each biped, quadruped and each, as each tree or plant, each stone, each love, each feeling, each direction, each path or walker, as each song or charm, as each scent, each smile or laugh, like every flavor or taste, as each plate, like every mood. Is what is provided, manifested, adding,
or specify, as we might say in Quechua languages, Yapay or Yapak. Is as specific as each condor, eagle, as each alpaca, each vicuna and, as each puma, each buffalo, each elk and, as each algarrobo, as each ceibo, each sauce, each molle, each corn as each potatoes, as each cotton, as each “toyo� (fisch), each crab, as every sun, like each star, like every human. As each one of the living of this life. Great life, world: couples, tissues. The world, the bodies are formed as pairs. The pair amplitude is the specificity, is a
Photo: Courtesy of Google
Our world is the world. Is very wide. It is a great mood. Mood of moods . It is a great matching up, a great relatives. A great weave. It is weave of weaves. It is woven fabrics. Is so large, colorful, shelter and generous to get all and is here where they get to all of our senses. To the best of all the senses. It senses of meaning. Reaches as far as we like, as far as our liking. Reaches all tastes and pleasures of life. It
is comprehensive as we might say in the Quechua language, or Kapay Kapak as when we say Kapak Yupanqui ().
Also, our world, the world is very specific. As specific as it is each organism. As specific a s e a ch peopl e , e a ch community
13
Yachayninchikkuna/ Our knoweldge only different appearances of the world, our world. That means, or ,what they perceive the world, is also manifested in the languages that people have. If you pick the words that express the “Quechua” language breadth and specificity, it is “Kapak”, “ Ka p a y ” a n d “ Ya p a k ” , “Yapay” respectively, we can record that is written in a similar fashion, but are read from different but similar way. KAPAY, when reading from left to right, expresses the depth, but it is read from right to left (YAPAK), expresses the specificity.
Similarly, YAPAK, when reading from left to right, is the specificity, but read from right to left (KAPAY), expresses the amplitude. If so, it is impossible to destroy one another because they are written with the same sound, with the same sounds. They manifested, among them, talking with similar tastes, similar welcomed with similar pleasures. Tastes and delights of pleasure and for life. As we know that everyone is different, because the world is specifyc, the feeling we have is respect for each
Photo: Courtesy of Google
shadow, black, other, and vice versa. One is the other side are the sides of the same body. One is love, “yana” () other. Are “yanantin”. Are few, couples appear. They are not opposites, but convergent. Ties are linked. One gives, adding, or supports the other. They are not like the opponents to try to correct each other, like the dialectic, but as partners, one's life depends on the other. They Are talking., Bringing everyone back to the other, and linking. Amplitude is the apparent specificity, and specificity is apparent in the amplitude. Both appearances are in the world. They are
Is as specific as each condor, eagle, as each alpaca, each vicuna and, as each puma...
14
Photo: Courtesy of Google
Yachayninchikkuna/ Our knoweldge
"As we know that everyone is different, because the world is specifyc, the feeling we have is respect for eachother and every organism in the world. We do not need tobe tolerant, just respectful".
other and every organism in the world. We do not need to be tolerant, just respectful. Our knowledge, our wisdom. This is our life and our thinking. Our lives and our thoughts are facts of everyday life, specifically, is that we live and therefore we know it. Fr o m t h i s k n o w l e d g e , wisdom do, because knowledge is specific, it's a couple of wisdom, which is extensive. Our breadth and power of thought is paired in this way in everyday life. It is not therefore an abstraction
or a theoretical speculation, which by definition is a generalization of the experience that isolates specific and concrete. Knowledge and wisdom are not hypotheses or proposals that should be checked and that the time and life just to show that they are incomplete or wrong. The knowledge and wisdom is what one knows who has lived. Nor is it a claim to knowledge, the claim is alien to our way of being, is a knowledge, that means the certainty of something because it is so. Generally not
intended, because knowledge is not generalized, but is large at the same time specific. Specifically it is, or is broad in that it is more specific, both because it is as accurate as it is the accumulation, or the linking of more specific events. That is why both the taste and curiosity that make a more precise in its look and see, listen and hear in his in his touch and feel, and smell its perfume, among other aspects, such as dedication, years and the experience of life, mothers and fathers of wisdom. Lima, March 1 2009
15
Rimanakuyninchik / Our Dialogue Interview with Russell Means By: Juan Francisco Tincopa Calle
Manapunim qunqasaqkuchu haykapipas Ă‘awpa punchawpi wayra hina puriq kasqaykutaqa
!!We'll never forget that one day we was free!!
D
Who is Russell Means
based on the wisdom of their ancestors and a clear determination to bring the truth alive. Much was what they achieved, after suffering a huge repression and abuse of giant against a child, where many were killed on the road and imprisoned until now suffering injustice. One of the scenarios from this struggles was the Oglala and Pine Ridge Xiux “Indian reservation�, in South Dakota, and one of the main leaders of that movement was Russell Means, who after more than 35 years has managed to generate a movement of liberation of the nation Lakotah peaceful, spiritual, educational,
Photo: Howard Olson
uring the decade of 70s., an important indigenous movement in America, called AIM-American Indian Movement,appear into the public arena in the U.S. And managed to break the absolute silence that of genocide that occurred over the the survivors of their nations inside the "Indian Reservation". Journeys of struggle espiritual, cultural, movements of claim, and armed resistance, where a contingent of warriors united Indians, succeeded the revival of their nations, incredibly recovering their identity and culture (even though there is a segment of the population on Indian reserves, which continue tricked-tested) through an effort of reeducation
The interview was made in his Ranch of "Porcupine", by the Pine Ridge, free Republic of Lakotah
16
cultural life care, where, based on justice and the laws of the oppressive state and the territorial scope of the reservation, have taken the step towards its establishment as a free Republic: The Republic of Lakotah . All the way there, we got to do this interview. Russell Means is a clean speaking person, because he usually find the best way to tell the truth about the history of his people and also make us reflect on our own history. When one talks to him, feels like we are in front of a natural leader, an enlightened Indian Lakotah has made to assimilate the wisdom of their ancestors and the memory to be able to pass on to their people, their descendants and brother, as we , natives from Tawantinsuyu nations that we are still struggling to regain our identity and culture, battered by more than 5 centuries. Today I want to give to our readers the first part of that interview. QAWAQ.- How was the beginning. How was the born of the Lakotah Nation? Russell Means.- Well, in our creation story, we come from the seven sisters in the universe. And those sisters or stars, we came to the water and then from the water we emerged and became Lakotah.
Rimanakuyninchik / Our Dialogue
Cover of autobiographic book of Russell Means: " One of the biggest. baddest, meanest. angriest, most famous American Indian activists of the late twentieth century...�
Now when we came to this earth we were warned by the Great Mystery: Not to come. But we were tricked. We do not have a devil, we do not believe in evil. There is no evil in the universe, so but we have a trickster and he likes to trick us and he tricked this one family, on to this earth, and they fall in love with the buffalo.
to save us, so they put the buffalo on our reservation; –he show example on the tablehere's our land, here's our reservation. He put us there. Over here, on even smaller reservation put the buffalo there. The buffalo starts growing. We start growing as a people.
So, we made peace with them and we gave them what they needed and we even gave them more than what they needed. We even gave them a piece of our land. Just leave us alone, but they didn't leave us alone. They kept lying, kept lying, and our land kept shrinking and it kept shrinking until today.
Then they started breadding the buffalo with the cows and the buffalo spread. We started leaving the reservation and breathing with white people and we spread. So that's the story of my people.
But, remember that was a hundred and sixty years ago. My people, my ancestors had children. Those children never went to white man schools, they didn't went to white man churches. And then the white man outlawed our religion, our way of life. We don't have religion, we have way of life, and that was outlawed. When they put us on this little, tiny reservation, this is what you see here. But those children of my ancestors who had been free, they never went to school so they still had a purity of heart and the beauty of the mind. You k n o w, t h e y w e r e n o t contaminated by the white man. No education no religion.
Now, you see, a hundred fifty seven years ago we were free, and we militarily defeated the United States government, the United States of America, on the field of battle, and they begged us for the peace. We had no knowledge of liars, we did not think that responsible human beings would lie. That grown man, old white man, we did not believe they would lie. But they do, all the time. To themselves they lie.
Now the white man almost murdered massacred all the buffalo, a hundred and ten years ago. Almost all the buffalo were gone. Almost all Dakotan were gone. Then the white man decided to save the buffalo and
Photo: Howard Olson
And to make a long story short, when they came back and they told other families, they convinced other families to come out. So when we left the Great Mystery, the Great Mystery told us: When you made your decision, you go out there as the buffalo go, so go the Lakotah.
The Great Mystery told us: When you made your decision, you go out there as the buffalo go, so go the Lakotah.
17
Rimanakuyninchik / Our Dialogue Photo: Pow Wow en Pine Ridge. Howard Olson
So we had to hide, out here in the open. We had to hide and pretend that we were okay with them, but at night we would go into this creeks where there are trees and we would hide and have our secret ceremonies. Otherwise they would put us in prison if they caught us praying. But those young children that my ancestors had, they became my grand-parents. I got to grow up with those people who never went to school. So they had this beauty with them and this wisdom and they passed it on. One of the things they told us, my grandpa told me: We must never forget we were free people, because if we ever forget that we were free we will seize to be Lakotah, no more. No more Lakotah. So I remembered that. In 1974 we had a conference for all indigenous people in the western hemisphere, but only the indian people from Canada and the United States could come, and they all had to come here with their own money and their own food but, we had this meeting over 5 thousand of the people came.
man says: There were 14 million indigenous in North America, United Stated and Canada. That's what he says: 14 million. Well, he killed almost 14 millions. So, there's only about a million of us left in all of North America. You have more indigenous people in Peru than we have in all North America. Now, so that 5 thousand people who came to our convention and they had to pay their own way to our meeting, that's a fantastic number, because we were very very
Photo: Archivo Hist贸rico Lakotah
Now, in all of North America, you see, the white
The Pow Wow is a of ancestral indigenous traditions of North America that attach them spiritually. The Lakotahs get this practice evary time that became possible.
Wounded Knee and the resistence of Lakotah nations at the 70ths
18
poor. But those old people were still alive, the ones that never went to school and that couldn't speak English, they still alive and they watched the meeting and they listened and then at the end of the meeting they told us what to do. They told us to do two things: to get the world, the international community, all the nations of the people, to recognize us: Indians, indigenous. So we did that, we went out, we formed the international treaty council, we had this, with help with the United Nations had our first meetings in Geneva, Switzerland in 1977. We did that. From that meeting, grew a movement, we did more than what the old people told us to do. What They wanted of us, the indigenous people in the western hemisphere, all of the Americas, to be recognize; but we got all indigenous people of the entire world recognize, and
Rimanakuyninchik / Our Dialogue a year ago in September of 07, the white man's year, the United Nation recognized the rights of indigenous people all over the world. Everybody voted for it, even Peru. Everybody except four countries: The United States, Canada, New Zeeland, and Australia, all English speaking countries. The only ones that voted against it, China voted for it, Russia‌, they all have indigenous people. All of South America and Central American voted for it, because it was a non binding resolution, it means nothing except good will. that's all it means, but those four countries said no!. they refused to do this –! give the hand !They said we don't exist and we are not important. So that's the kind country I live in. Now, my people live in. The second thing those old people told us to do was to never forget that we were once a free people, and that we have to re establish our freedom. So, after the united nation recognized the indigenous people of the world including us, we then went to freedom, so I traveled around by myself with one other man, because the gasoline was very high cost and I could only afford gasoline for myself and him, so we went around to all my people Lakotah, all my people. Lakota in the white man's language translation is it means a people together, with a good heart, with one heart. So, I went around to my
Photo: Archivo HistĂłrico Lakotah
We don't have religion, we have way of life, and that was outlawed.
people. Now, since they put us in this little pieces of land here and there, on reservations, the really concentration camps, and they wont let us do anything except go to school. Biggest mistake in our lives, to let our children go to school. We had no choice, they forced it, they would come to the house grab our children take them off and we wouldn't see them again until they are adults. Its called boarding schools and there my parents went, so my grandpa didn't go, but my parents were forced because they were born in 1914, they came and grabbed them. They took them to the schools. wouldn't let them speak their language forced them to be Christians, and killed them, and tortured them, sexually molested them, and beat them, and then; when they had beaten them down and trained their minds and let them come back here. So this is the kind of Indian people we had to work with. People that we have lost everything but there were still laws hidden to children, they hidden. So, we manage to survive and in a way of life and a little bit of our way of life survived, as best we could. but we have it all
same. When I was born in 1939, seventy winters ago, my mother and father, because they had been forced into boarding schools, they were molested; they didn't want their children going there so they left that reservation and went to work in the United States war machines, war industries, the only place they could get a job and raised us all in California, but they'll bring us home every summer. And even one year I come here and stay, and I went to school, and I quit school. I didn't want to be brain washed but anyway because of their experience they didn't want their children turning off that way, so we got an education in the white man school but we also got to learn our way of life, free from fear, so that changed us different from my focus and it changed us from most of the people who went to boarding school because their spirit haven crushed and they lived in fear and they still do, around here.
Remember, when the old people told us to be free, well me and this man went around to my people, for five months in 07 in the summer time and in the fall and we got enough people to agreed that we should be free. Now, we have made because, remember, we defeated the white man and we made a treaty with them, international treaty according to his laws and that's what he's been lying to us about census; he kills us and smothers us to death. So we went to Washington DC the four of us as representatives, and a small part of our people who still wanted
19
Rimanakuyninchik / Our Dialogue
Photo: Juan Francisco Tincopa Calle
not ours, and finally, like you said, many people don't want to be free, they just keep surviving in this way. If any government became corrupt, people would say it is ok: “That is the modern life, "The second thing those old people told us to do was to and we have to never forget that we were once a free people, and that we have accept them”. to re establish our freedom” But, when they to be free not all people wanted destroy our culture they to be free. We have a saying as I destroy everything. That's the mention earlier, you can capture problem and all of us need to a wolf and put it into a cage that survive. That's why I thought it wolf will always try to escape was really interesting in the the cage but if that wolf has pups Republic of Lakota, when you in the cage, those pups will showed the futuristic ideas, never try to escape the cage, like: the T.R.E.A.T.Y. School, that's my people today. and new kinds of investments. You try to do something in our We go around and there is enough who still want freedom, way of life. What can you tell and then there are ones who still us about your projects of the try to live our way of life, the free Republic of Lakotah?
QAWAQ.- In our country, in our nations, for a long time we had to go to school, we had to share different traditions,
20
Russell Means.- well first of all, I had militarily fought. I jus to blond with a militan idian organization called the American Indian Movement in the 1970's, just over the hill at Wounded Knee we fought the
They came to the table, again, and we beat them again, like a little mouse against a lion, and they agreed to everything we demanded and we even went to their courts, their criminal courts and couldn't convict us. It is Because they're such liars and crooks, we caught them lying and we caught them being crooked. So, that's how we won. And then I fought against the Sandinistas, we were invited down to Nicaragua and with the Misquito and Sumo and Rama, Indian people who live there, who are fighting against the Sandinistas, the Communist. So, Me I am Lakotah, I'm who I'm; I'm not “a washita”, I'm not a white man. I don't believe in his ways. I have fought against the capitalist giant and the communist giant. Now, I don't believe in the gun, but like any natural animal, when you are corner, and it's a matter of survival, then you fight. When my people are about to disappear I choose to fight,
Photo: Juan Francisco Tincopa Calle
spiritual way of life. So they hang onto it those teachings. And we went to Washington D.C., four of us, and we formally withdrew from our treaties with the United State of America, which means, because we are superior country, we are superior Nation, When we withdrew from our treaties with United States, they no longer have any say so over us. We are free and an independent country, we go back to what we was when we signed the treaty and that's where we are today, that's why we have here , this is the capitol of the free republic of Lakota.
united states of the America, they surrounded us and we fought them and we won.
Lakotah territory doesn't have to wait anymore for the freedom of his people.
Rimanakuyninchik / Our Dialogue
QAWAQ.- It is very similar in South America… I know, that's the way we are, we live. He says, he has his religion and if you obey his religion we go to heaven. !We came from heaven!. That is the way we live in the western hemisphere, let me tell you something: Our ancestors we had no disease, we had no jail, no locks, no keys, no prisons, that's heaven. We knew how to
live with all of life, !that's heaven!. We know how to live with the trees, we know how to live with the insects, we know how to live with the jaguars…you know? and yet, the white man he still looking for that; he came here and crushed heaven. He crushed heaven, heaven on earth.
that's why we are free, because we are living up to his laws, so he can't coming with his guns, because we have no guns, and that's just the way it is, and we are still willing to live up with him, just like our ancestors. You see, we still believe in heaven. That's why the meaning of my nation is the “people together”.
We can think far beyond what he is capable, and it is because of our woman. That is why we are so far ahead of the white man, We are pity of the white man, because he doesn't know the beauty and the value of the woman…
You know, the English language is very bad language, very primitive language. You can't express yourself in English, you can't tell the truth in English, It is deceitful languages it is a language of liars, because it got so many words and that means different things but you say in same way. It's an idiotic language, it's really sad, so, when I listen to an English speaker I feel sorry for them, because their language means they can't talk from the heart, its incapable, the languages keeps them prisoners, their heart prisoners, isn't that sad?
.So, we fought against that, and now, we are free Republic, living up to the white man's law, Photo: Archivo personal de Russell Means
because I'm in the corner; I have children, grand-children, and great grand-children. But I no longer will pick up the gun. I don't believe in the gun, my people, my ancestors we never believed in gun, if we did, the white man wouldn't be here.
So, we live up to their laws, to their papers, and they can't do anything. I mean, they will, eventually, if they perceive us to be a threat they'll kill us, so, we are not a threat, and that's the beauty of it, and now as I watch the white man worlds fall a parts around him, I remember the teachings of my ancestors, and you and I get to live in the time when the white man destroy themselves, and they always does it. The Spaniards did it, the English did it, the Dutch did it, Germans did it, Americans are doing it now. * It will continue at the next edition Lakota in the white man's language translation is it means a people together, with a good heart, with one heart.
21
Uywayninchikkuna / Our upbringing Technique index: Perú ecológico
Uqallanchik Our Lovelly Oca, (oxalis tuberosa) Reina: Filo: Clase: Orden: Familia: Género: Especie:
Plantae Magnoliophyta Magnoliopsida Geraniales Oxalidaceae Oxalis Tuberosa
POTENCIAL ECONÓMICO NUTRITIOUS Oca is a tuber which can be eaten in different ways: baked, parboiled and fried. It could be as a salad mixed in vinegar or as a desert. At the Andes, this tuber after been harvested is left at the light of the sun. Gives a sweeter flavor because develop more saccharin itself. It is obtained the chuño from oca. It's called cjaya. HEALTH The OCA has an astringent effect. The leave's juice is used to help in testicle infalmations. Oca's leaves boiled helps in sore ears. STARCH: Form this tuber is obtained a finest starch. FORAGE: The whole plant is used to breed pigs.
GENERAL INFORMATION OCA is a Quechua name of a native plant from the Andes; which is one of the oldest cultivates in those areas with more than 8,000 years old. It was found remains of this tuber in several tombs from ancient cultures in the coast; far away from its original place of cultivation. In the high Andes just the potato is more important as a cultivate rater than Oca. Its pleasant flavor and smell and different bright colors are giving and attractive exportation market to cultivate in industrial volumes.
22
Uywayninchikkuna / Our upbringing DISTRIBUTION AND CULTIVATION Oca grow up mainly in the Andes; between 2,800 and 4,000 maters above sea level. But now is cultivated in other countries like New Zeeland for example which is the main Oca exporter to Europe. Oca,s reproduction is by tubers and stems and not by seeds. The cultivation is similar to the potato plant. The production average is around 5 tons for hectare; in better conditions the production could be 7 tons. But in researches gave 40 tons for hectare.
MORPHOLOGY HEIGHT: OCA is perennial compact herbaceous in between 50 to 30 centimeter of height. Stem: has a cylindrical shape and its color alter by yellow, green, violet and reddish. LEAF: OCA has alternate leafs and trifoliate similar to clovers; its kind of growth, shape, angles and thickness give an efficient way to have a good photosynthesis. INFLORESCENCE: It has in the upper axilla of the stems. And has four or five flowers. Each flower has five yellow petals whit some purple stripes. Has ten stamens. And one pistil which has variable height. These structure helps the crossed pollination. TUBERS: The OCA has a ellipse and cylindrical shape. Its flavor could be sweet or bitter. Has many buds or 'eyes' in its surface and so many colors as white, pink, yellow, orange, red and purple.
NUTRITION FACTS It is variable but same or better than the potato. The protein content is not uniform is usually close to 9%and has a good quantity of essential amino acids. Fresh OCA has the following nutritional values: Nutrition Facts
%
Water
70 a 80
Carbohydrate
11 a 22
Fat
1
Fiber
1
Ash
1
Protein
9
23
Uywayninchikkuna / Our upbringing VARIETIES There are at least 50 vareties. The most biger collection of oca's germplasm are in Cusco, Perú where there are 400 access. There are in Puno, Huancayo and Quito, Ecuator too. The most popular Oca varieties in Perú are the following: 1. Oca Pumpkin (yellow tuber) 2. Oca Chachapea (grey tuber and sweet) 3. Oca Paucar (red tuber and sweet) 4. Oca Mestizo ( white tuber) 5. Oca Nigro (black tuber) 6. Oca Luncho (white tuber and bitter. It is used to make chuño. 7. Huari Chuchu (long and red tuber) 8. Khella Sunti (white really fade tuber) 9. Chair Achacana (yellow tuber with black stripes) 10. Lluchu Gorra ( pink tuber. And when is baked loses its skin. 11. Floury Keny (so yellow tuber almost orange) 12. Uma Huaculla (red tuber with black and big buds)
AGRICULTURAL AND ECOLOGICAL REQUIREMENTS SUNLIGHT: Requires day periods less than 12 hours to start having the tubers. Mostly with long sunlight days just develop leaves.
Photo: Courtesy of Google
RAINFALL: This cultivation grow up in places in which there are 570 to 2,150 milimeters of rain. Distributed in uniform rains a long of the oca's lifecycle.
Nombres Comunes : - Occa, o'qa, okka (en quechua); apiña, apilla, kawi (en aymara). - Ibia (en Colombia); quiba, ciuba, (en Venezuela). - Sorrel, kao, yam (en inglés); truffette acide (en francés); knollen-sauerklee (en alemán).
24
Yanukuyninchik / Our cooking By: Luz Violeta Tincopa Calle
Uqa Chupi Photo: Courtesy of Google
Oca Soup With andean tubers INGREDIENTS:
4 liters of water ½ kilo of Oca, 6 mashuas, 4 yellow potatoes, ¼ kg. melloco 1 / 2 pound of peeled green beans. 200 grams of fresh caw's cheese, a cup of cow's milk or 1 small can evaporated milk. 1 tablespoon salt flush kitchen, a branch of Huacatay (6 compound leaves). 6 coriander leaves, three leaves of Yerba Buena, a branch of celery.
PROCEDURES.
1. Pan with four liters of water, bring to medium heat. 2. Wash the tubers: geese, mashua, melloco, potatoes with a cloth, remove all the earth, remove skin of the tubers also stalk (Huata) if they Was. Cut 1-cm tip of the mashua. 3. Cut: goose and potato four mashua along, cut into slices olluco very Fine. Add to the pot. Add La Oca es muy variada y sabrosa the beans when the mixture is already boiling. Add half the cheese can be crowded or chopped cheese (cheese) or añejo. 4. Boil for about half an hour to get the soup is added one tablespoon salt flush, the other half of cheese or chopped crowded, the huacatay and milk. Chopped celery and Yerba Buena is added to the top. 5. Serve in bowl.
NUTRITIONAL VALUE:
Proteins of the tubers, milk, cheese, calcium, carbohydrates, iron, etc.
Traditional with Andean tubers 4 liters of water 1 kilo of geese, 1 / 2 kg of mashua, 4 peruanita yellow potatoes, a handful of rice, if you want 100 grams of pumpkin, 1 medium sweet potato. 250 grams of fresh or aged cow's cheese ½ kg of green beans 1 small can evaporated milk or a cup of cow's milk. 1 tables spoon salt, a branch of huacatay, 3 leaves of cilantro (if desired).
NUTRITIONAL VALUE:
Proteins of the tubers, milk and cheese. Carbohydrates of rice, tubers, milk. Fat from cheese and milk. Vitamin A in the pumpkin and green leaves Minerals: iron, calcium, potassium, etc..
PROCEDURES.
1. Place the pan with 4 liters of water over medium heat, cut the tubers into large pieces, sweet potatoes and pumpkin into small squares and add to the water without boiling. 2. When water is boiling add peeled and washed beans, also add a handful of rice and 4 yellow potatoes whole or chopped to julienne. When yellow potatoes are boiled, wait until it break up and then extinguish the fire. 3. Drop chopped or crushed cheese at the started and at the end, with the huacatay, cow's milk and cilantro, and a tea spoon of salt or to taste. 4. Serve in bowl with fresh cook corn.
Photo: Courtesy of Google
INGREDIENTS:
Ocas, ollucos, papas wuayro y amarilla, mashuas
Note: The fat in adequate amounts are needed for the nervous system.
25
Runamasinchikkuna / our indigenous brothers Press realease: ONIC and UNIPA
Colombia runamasinchikkuna willakuwasqanchik Prress release of our native brothers from Colombia
ommunique of the Colombian CNational Native Organization (ONIC) and the Awá People Indigenous Unity (UNIPA)
. SOS; another massacre; 10 Awá from El Sande Reservation. . Hundreds of displaced people in Sandes, Buenavista and Samaniego. How many Colombian brothers; Awá indigenous; the will be massacred to have the Colombian Society and this Government from he called
“Democratic Security” at least declare something. The Governor of El Sande Reservation confirmed to the ONIC that 10 more brothers from this people were vilely massacred; when they were leaving their own ancestral land. They were part of the Tangarial community; who with other Awás in family; they were running from the dead. They were catch unawares for an armed group meanwhile these indigenous where taking a
break in between the boundaries of Ricaurte and Guachavez Municipalities. Is is not knowing who were atacking and who are the murdered. National Authority of the Indigenous Government – ONIC It was reported a massacre made for the FARC against people fron the Tortugaña Te l e m b i R e s e r v a t i o n i n Barbacoa Nariño.
Photo: ONIC-UNIPA
The Indigenous Unity from Awá people UNIPA and the ONIC reported a serious Human Rights violation and the Colective Rights of wá people from Nariño; this is not new. An example of these facts are:
Location of the territories of AWA nation
26
The social, cultural and organizational dynamic from the Awás was altered when the insurgent armed groups came in the late 90s. Those who wanted to imposed its armed politic project; they did meny violations to
Runamasinchikkuna / our indigenous brothers our politic, territorial and Human Rights violations. This situation turned more serious when showed up paramilitary groups and their action for monetary interest. The growing up of militarism for the develop of the “Democratic Security” in our land; gave a complicated situation to the communities. Because the illegal armed groups give the communities the responsibility of the arriving of military in this area. Because the Military members are having violations to the Human Rights; to the 169 Covenant of the OIT and directives of Defense Secretary.
Everything as mentioned has been presented as a permanent report at national and international level. On 2008 the Ombudsman Office gave an settlement (number 53) proving the seriousness of the Awá people situation. And giving many recommendations
to the State to warrant the protection of this people; but until now no one of this recommendation were took. Since 2008 it was reactivated the presence of paramilitary groups in the Region; it was radicalized the insurgents action; and it was increased the State Militarism. Consequence of this es the increasing of the Human Rights violations; The humanitarian crisis in the Awá land is more depth. The facts which are the object of this complaint: ·
Since February first it was recorded the presence of the a r m y i n t h e Ve r e d a s , Volteadero and Braco from
Photo: ONIC-UNIPA
As consequence in these last 10 years were reported five
massive displacements. Many individual displacements inside and outside of the territory. Migration out of the frontiers. Four Massacres; more or less 200 murders; 50 affected for antipersonnel mines; kidnapings; arbitrary arrests; designations, threatening; forced recruitment; stop of food and medicaments; use of civil goods; pressure to civil people to have them as informants.
Awá children at the school. Nobody have rigth to attacking them
27
Runamasinchikkuna / our indigenous brothers the Reservation of Tortugaña Te l e m b i ( B a r b a c o a s ) . Encroach upon this people their houses and forcing through different kind of mistreat to community members to give information about the localization of guerrillas FARC-EP. Exposing the community to levels of powerlessness and fear. th
· On February 4 armed men with emblems or sings of the FARC took 120 people (men, women and children); who were taken to a ravine called “el Hojal” from the community El Bravo and people saw they killing some people with sharp weapons.
· Members of the community reported that this FARC conduct was performed because the soldiers occupied the houses of this Indigenous who collaborated with them. ·
According to the Communities of the Reservation; on February 5th at 4 pm there were military confrontation between the guerrilla and the army. In which the army made a bombard between Bravo and the Sabaleta Hill. Giving uneasiness in the communities. th
· On February 6 at 5 pm started fights between the army and the FARC; which
· As a result of these facts had been displaced many families to the interior of the land and to Samaniego, Buenavista (Barbacoa), to Planadas Telembi. Although the presence of anti personnel mines placed for the guerrillas in different roads. Same thing there are around 1,300 people in confinement. Suffering hungry and sicknesses with serious impact in the children population. Demands: ·
We demand to all armed groups to respect the live and rights of Indigenous people from Colombia. And let us live in peace as before; Do not involve us in this war Photo: ACNUR
· The community informed; the same group came back the next day to take the kids that stayed at home. And we
restarted again on February 7th.
don't know what happened with them.
Indigenus victims of anti personal mines
28
Runamasinchikkuna / our indigenous brothers which is not our war and we do not support it. · The Secretary; the Commandance of “Frente 29” and the Mariscal Sucre Column. They have to declare before the National and International Community about their responsibility in those crimes. They have to respect the Awá's territorial and political autonomy. Stop putting anti personal mines in the territory. And do not involve the Indigenous Communities in this war which doesn't belong them. · To the FARC: if they have
detained people. Give freedom immediately them without any condition. · To the Interior and Justice Secretary. They have to take necessary actions to clarify all the facts in the short time. · To the National Government and all institutions to recognize the level of vulnerability of Awá people. Manifested in the Defense th Resolution 53 on June 5 2008 and fulfill every single recommendation which stands in this document. · To the Social Action and I n t e r i o r S e c r e t a r y. To
implement the plan of Ethnicity Protection for the Awá people. Respecting the right of prior consultation according to the Court Order 004 of 2009 from the Constitutional Court. · To the National Army. The development of its operations take care of the strict compliance of Human Rights. The same thing with the directives sent from the Defense Secretary refered to Indigenous Territories. · To every single Institution. Especially to Social Action; the Nariño Governance and Humanitarian Organizations to design an Plan to have an effective attention for the humanitarian situation.
Photo: Courtesy of Google
We call to the United Nation System, Human Rights Organizations, Social Organizations. State Institutions, International NGOs, Control Organization, and the Indigenous Organizations to go with us in the develop of a Humanitarian 'minga' (reunion/meeting) to verify the facts happened and save the lives of our indigenous brothers who are in risk. To the Nation General Procuraduria to monitoring the responsibilities corresponding to every institution.
For the goberments and armed groups ( terrorists, guerrillas, mercenaries groups, etc) the indigenous people, "doesn't exist" ( like human being with rigths), but they consider us always like enemies
Awá People's Indigenous U n i t y ( U N I PA ) a n d t h e Colombian Indigenous National Organization (ONIC) Pasto, February 10, 2009.
29
Takiyninchik tusuyninchik / Our song our dance By: Marcela Cornejo Diaz
Ñawpa takiyninchikkuna Our Prehispanic Quechua Songs Approaching from the linguistic
V
ery little information has been preserved on the edges Quechuan prehispánic songs, which has been systematized to date is mainly based on heuristic and hermeneutic analysis of chronic S. XVI, especially those in which the reporter has gathered information and testimony in Quechua survivors of the last Inca. There are also Indian chroniclers as Felipe Guaman Poma de Ayala and Santa Cruz Pachacuti Yamqui Salcamaygua, which offer a peculiarly valuable information on how they "see" the affairs of their own culture, in part by write-in Quechua and its objectives ideological. The Ethnohistory and Linguistics disciplines have been mostly applied in this field.
The oral tradition of the living culture of the people is also
30
a universe in which are preserved to a greater or lesser extent, reminiscent of the original indigenous song. Ethnographic work addresses this universe, but with a more synchronous that time. Both from a perspective of the other, must leave the lights dim on this vast universe sound that was part of our past. A sound universe that not only expressed in Quechua, but in many other languages, most of which are now extinct. The best hope of recovering a fraction of what they were singing in our preHispanic Andean region are Quechua and Aymara languages, having been mostly used in the work of catequización by the Church. Since the Third Limense Concilio (1583), the Church promoted the use of glossaries, confessionals, catechisms and other printed texts in these languages and also appealed to the use of song indigenous to effectuate the purpose of displacing apus, Guaca and other "idolatrous" in the spirit of the Indians. The songs in the hundreds of local languages that existed throughout the Andes may mute forever. It can be said perhaps, because in some special cases (people with relative degree of cohesion and collective memory, such as areas where the language is spoken like Cull or Mochica for example), yet there
may be echoes of your words sound. The major problem is the accurate identification of the origin of these echoes. The approaches to the study of indigenous hymns prehispanic must inevitably turn to the contribution of linguistics, especially in elucidating the taxonomic problem of the terminology of poetic genres, the lyric (sung) and epic (narrative). The text of Beyersdorff Margot, "The Quechua oral tradition from the perspective view of the literature" (Revista Andina. 4 years, No. 1, July. 1986. Cusco: CERA Bartolomé de Las Casas), addresses this task in case the poetics of the pre-Hispanic Cuzco Quechua and its area of influence. Given the essentially oral nature of the Quechua, the "lyrical" and "epic" (terms used in Europe to do only a descriptive approximation ) resulted mainly in verses sung. Following the concept of the role of linguistic dominance of the mediator, we can say that, starting from creating anonymous oral (inspired by the life force of the ritual), the sequence of mediations like this 1: The domain-mediator oral informant (Willaq umu, Khipukamayuq, Harawikuq; High Misayoq, Takiq Mama) 2:The domain-mediator's written cronista
Takiyninchik tusuyninchik / Our song our dance 3: The domain writinginvestigator of the mediator ( e t h n o h i s t o r y, l i n g u i s t , ethnographer, etc.). From this, the tangible result is a "waste writing" (term used by Beyersdorff) framed in a historical space and time, which reflects a part of reality. Then, within the "waste writing" produced in S. XVI lexicons are undergraduate and post Limenses Councils, and the chronicles of chroniclers in Quechua and Spanish in particular, indigenous. In the case of prehispanic canto quechua del Cusco, the following are the only sources known so far, offering information, and have been worked by Beyersdorff (1): Lexicons 1. Domingo de Santo Tomás. Lexicon or vocabulary of the general language of Peru 1560. 2. Diego Gonzalez Holguin. Arts & qquechua-Spanish dictionary – 1608 - Main types described in the lexicon of Santo Tomas (mentioned only genres required for the p u r p o s e s o f catequización, emphasizing its musical and choreographic aspect) Qhaswa - dancing chorus (lyric) Waynu - dancing in pairs (lyric) (2) Taki - sing repetitive phrases or music and dance (lyrical) - Main types described in the lexicon of Holguín (the most complete registration of genres Quechuan sung, some
150, including morphological variants) Qhaswa: ccachhuani - "dancing in a circle" "dancing in a circle singing" (lyric) Wuayñu: refers to simultaneous singing and dancing: huayñuni = Wayñunaccuni or dancing in pairs of matched hands. Huayñuy mizqui = sing softly "(lyric) Taki: Taki taquicuni = Taquini or sing or just sing without bayle bayle "," sing "(lyric) Harawi (lyric-epic, 4 types) =-Yuyaykukuna "songs of remembrance" -Waynarikuna = "Songs of facts or other memory of loved ones missing and of love and passion" - Wañupaq Harawi = "Song endechas" - Allin harawi or Llunpaq harawiquy = "songs, good songs to divine new" Waqapayapuni "lay funeral" (lyric) Waqaylli: song request for the rain (lyric) Haylli "singing regozijado at war, either finished or chakras and overdue" (lyric). Hayllini "celebrate with songs in Bayles, triumph or victory" (lyric) Aymuray: singing for the maize harvest. Aymorani = "entroxar
or gathering the harvest" (lyric) Huqaripuni: historical narrative or didactic (historical epic) Hawarikuykuna: narrative (fictional epic) Chronicles 1. Cristóbal de Molina ( "The cusqueño) Fables and Rites of the Incas (1574 ¿?). Cronista Spanish (including a term not mentioned by Holguin, the Wayllina and five variants of Wari-taki, lawayra, Allawi or a y r i w a S i T V, K o y o , chapanwaylo, etc.) 2. 2. Fray Martin de Murua: History of the real origin and genealogy of the kings of the Inca Peru (¿1591?). 3. Spanish chronicler. 3. Inca Garcilaso de la Vega: real reviews of the Incas (1609). Mestizo chronicler. 4. Santa Cruz Pachacuti Yamqui Salcamaygua "ELATIONS and antiques of this kingdom of Pe r u ( 1 6 1 3 ) . C r o n i s t a indigenous. 5. Guamán Felipe Poma de Ayala: Nueva Coronica and good government (1585-1615). Cronista Indian (21 mentions between variants and taki haylli) 4. In the chronicles the author 5 has identified 44 poems (complete or in fragments) written in Quechua, and in the following genres: harawi, haylly, aymuray, waqaylli, qhashwa, taki. These verses are an indigenous cult fiction, ie, from highranking informants from C u s c o ( t h e aforementioned "domain mediator informant").
Women singing "Warawiq. Community Sarhua, prov. Victor Fajardo, dep. Ayacucho. In: "Qellqay. Sarhua of art and life. Andean peasant communities and" Rosa María Josefa Nolte (Lima, 1991)
Women singing "Warawiq. Community S a r h u a , p r o v. V i c t o r 31
Takiyninchik tusuyninchik / Our song our dance
Singing old and I live About gender waynu (3), early vocabularies (particularly in Holguin) do not provide information on the ritual of execution, only on their choreography, which is free for couples. Andalusia not be subject to a ritual context, the waynu be taken and reshaped constantly by the mestizo population in vast Andean zones, rural and urban areas, producing a large number of regional variations to the present. Therefore, next to yaraví (also mestizo, of colonial origin) is considered one of the foundations of Andean music in our country. There are many other genres, but are more localized, such as pukjllay the chimaycha the huaylía the pen, etc.. The harawi and qhashwa remain more or less widespread in central and southern mountains and remain more intact, confined to rituals in rural areas. They are part of different events in the life cycle, primarily from agricultural rate. The rural harawi, identified as lyric-epic in prehispanic times (as they also sang "other facts"), today would be only opera. It is sung by women only voice of acute, in pairs, in open areas, not only expresses sadness when applicable, can also express joy and courage in challenging events, welcome, thanks, encouragement, and so on. Unlike yaraví mestizo, which focuses on the theme of love, the countryside is much more harawi polysemous (4). In some regions, qhashwa had a relative 32
amestizamiento, and can therefore be considered rural andalusia harawi as one of the last living vestiges of prehispanic Quechuan songs. There was a harawi amatory verses in Quechuan also sung by men (or male only?) That survived until S. XVIII, being their latest and greatest examples, of the singing legend Manchay Puito and songs included in the play Ollantay (5). Notes (1) in S. XVII, writing in Quechua by visitors of idolatries excised, and others, were based on texts of Spanish literature and not in the native oral tradition. The only exception, not only for the S. XVII but XVI (recall the role of mediators) was the manuscript of Huarochirí (sierra de Lima), collected in situ and in Quechua by Francisco de Avila. Murúa 2 provides examples of oral tradition of declamatory character "from the defeated," not just about a prehistoric, but the execution of Tupac Amaru I in 1572. (2) Josafat Roel Pineda can not find the term "huayñu" or subject matter, nor any derivative of it in the Lexicon of St. Thomas. Noting that the lexicon of the Dominican religious is based on the Quechua chinchaysuyo, tested
“... The best hope of recovering a fraction of what they were singing in our pre-Hispanic Andean region are Quechua and Aymara languages...”
the possibility that wayno is a genre originating in the regional area of Cusco (Quechua variant whose registered Holguin Gonzales), but no check ( "On the wayno Cusco. In: American Folkore, Lima, year V-VII, No. 6-7, 1959, p. 150). Striking Beyersdorff included in the article mentioned, "wuaynu" word as recorded by St. Thomas (p. 215). In this note, I checked the terms in the lexicon of Holguín, but not in St. Thomas, so for now, I highlighted this apparent contradiction. (3) Josafat Roel Pineda, concludes that "Wayno" and "wayñu" is the proper way to write the genre (Op. Cit., P. 132) (4) A study on the notable harawi or "qarawi" in the rural department of Ayacucho is "qarawi and its social function" of Jesus Armando Cavero Carrasco (Allpanchis. Cusco, year XV, v. XXI, No. 25, 1985 , pp. 233-270). (5) Although this approach focuses on singing Quechua Cusco and its area of influence, it is important to quote the poet's work Potosina Juan Mayta Wallparrimachi (Bolivia) as regards the third major recent harawis amatory verses in the Quechuas S . XVIII (Jesus Lara, "La poesía quechua. Mexico: Fondo de Cultura Economica, 1979, pp. 136151).
Photo: Courtesy of Google
Fajardo, dep. Ayacucho. In: "Qellqay. Sarhua of art and life. Andean peasant communities and" Rosa María Josefa Nolte (Lima, 1991)
Pachakuti / The return of life Report of LEAP
多Ichapas tukuylla単a chayamuchkan? May be the end is coming? The European Global Anticipation Bulletin (BEAG), a publication of the European Laboratory for Anticipating Policy (LEAP), in its issue No. 32 of February 17 last, has made public a summary report rather alarming, but also very well supported, from the perspective of their own, on the crisis in the global system, we living in the world: the disintegration of global geopolitical stage. Here the text.
he European Global TAnticipation Bulletin (BEAG),
Photo: BEAG
a publication of the European L a b o r a t o r y o f Po l i t i c a l Anticipation (LEAP), in its issue No. 32 of February 17 last, has made public a summary report rather alarming, but also very well supported from the perspective of their own, on the crisis in the global system, we are living in the world: the disintegration of global geopolitical stage. Here the text.
Back in February 2006, LEAP/E2020 estimated that the global systemic crisis would unfold in 4 main structural phases: trigger, acceleration, impact and decanting phases. This p ro cess ena b led us to properly anticipate events until now. However our team has now come to the conclusion that, due to the global leaders' incapacity to fully realize the scope of the ongoing crisis (made obvious by their determination to cure
the consequences rather than the causes of this crisis), the global systemic crisis will enter a fifth phase in the fourth quarter of 2009, a phase of global geopolitical dislocation. According to LEAP/E2020, this new stage of the crisis will be shaped by two major processes happening in two parallel sequences: A. Two major processes: 1. Disappearance of the financial base (Dollar & Debt) all over the world 2. Fragmentation of the interests of the global system's big players and blocks B. Two parallel sequences: 1. Quick disintegration of the current international system altogether. 2. Strategic dislocation of big global players.
"in the fourth quarter of 2009,... a phase of global geopolitical dislocation." According to LEAP/E2020.
We had hoped that decanting phase would the world's leaders opportunity to draw
the give the the
33
Pachakuti / The return of life proper conclusions from the collapse of the global system prevailing since WWII. Alas, at this stage, it is no longer possible to be optimistic in this regard (1). In the United States, as in Europe, China and Japan, leaders persist in reacting as if the global system has only fallen victim to some temporary breakdown, merely requiring loads of fuel (liquidities) and other ingredients (rate drops, repurchase of toxic assets, bailouts of semi-bankrupt industries,…) to reboot it. In fact (and this is what LEAP/E2020 means ever since
History is not known to be patient, therefore the fifth phase of the crisis will ignite this required process of reconstruction, but in a harsh manner: by means of a complete dislocation of the present system, with particularly tragic consequences in the case of several big global players, as described in this 32nd issue of the GEAB (see the two parallel sequences). According to LEAP/E2020, there is only one very small launch window left to prevent this scenario from shaping up: the next four months, before
their capacity to control events (3), including those in their own countries for many of them; and the world will enter this phase of geopolitical dislocation like a “drunken boat”. At the end of this phase of geopolitical dislocation, the world will look more like Europe in 1913 rather than our world in 2007. Because they persisted in bearing the ever-increasing weight of the ongoing crisis, most states, including the most powerful ones, failed to realize that they were planning their own trampling
Orders in the manufacturing sector, Quarter 4 2008 (Japan, Eurozone, United Kingdom, China, India) Sources: MarketOracle / JPMorgan
February 2006 using the expression « global systemic crisis”), the global system is simply out of order; a new one needs to be built instead of striving to save what can no longer be saved.
34
summer 2009. Practically speaking, the April 2009 G20 Summit is probably the last chance to put on the right tracks the forces at play, i.e. before the sequence of UK and then US defaults begin (2). Failing which, they will lose
under the weight of History, forgetting that they were merely man-made organizations, only surviving because they matched the interest of a large majority. In this 32nd edition of the GEAB, LEAP/E2020 has chosen to
Pachakuti / The return of life territorial integrity and their influence worldwide. As a consequence, other states will suddenly lose their protected situations and be thrust into regional chaos. Notes:
Evolution of the US Mo n e t a r y b a s e - (12/2002 – 12/2008) Source US Federal Reserve / DollarDaze
anticipate the fallout of this phase of geopolitical dislocation so far as it affects the United-States, EU, China and Russia. It is high time for the general population and sociopolitical players to get ready to face very hard times during which whole segments of our societies will be modified (4), temporarily disappear or even permanently vanish. For instance, the breakdown of the global monetary system we anticipated for summer 2009 will indeed entail the collapse of the US dollar (and
all USD-denominated assets), but it will also induce, out of psychological contagion, a general loss of confidence in paper money altogether (these consequences give rise t o a n u m b e r o f recommendations in this issue of the GEAB). Last but not least, our team now estimates that the most monolithic, the most « imperialistic » political entities (5) will suffer the most from this fifth phase of the crisis. Some states will indeed experience a strategic dislocation undermining their
(1) Barack Obama, like Nicolas Sarkozy or Gordon Brown, spend their time chanting about the historic dimension of the crisis, but they are just hiding the fact that they fully misunderstand its nature in an attempt to clear their names from the future failure of their policies. As to the others, they prefer to persuade themselves that the problem will be solved like any normal technical problem, albeit a little more serious than usual. Meanwhile everyone continues to play by decades old rules, unaware of the fact that the game is vanishing from under their noses. (2) See previous GEABs. (3) In fact it is probable that the G20 will find it more and more difficult to simply meet, as the growing trend is one of « every man for himself ». (4) Source : New York Times, 102/14/2009 (5) Idem companies. Lundi 16 Février 2009
35
Photos: Juan Francisco Tincopa Calle. Composition ant photo retouching: Wildor Coba
Photo: Howard Olson