Category Archives: Quechua-Related Info

Upcoming Events November 6-11, 2017

CLACS has yet another jam-packed week of events for you to attend, engange with, reflect on, and enjoy. If you are unable to attend the event in person, check out our facebook page, because there is a good chance that there will be a live-stream. This week, events range from critically analyzing the aftermath of hurricanes Irma and Maria, celebrating Mexican music, and collaborating with Quechua speakers and students from across North America.

HURRICANE SEASON: SOVEREIGNTY & CATASTROPHE IN THE CARIBBEAN

A roundtable on the aftermath of hurricanes Irma and Maria. How have environmental and colonial histories shaped recent events? What fragile infrastructures and uncertain sovereignties have been revealed?

Monday, November 6, 2017
6:00 – 9:00 pm
King Juan Carlos I of Spain Center, Auditorium
53 Washington Square South
New York, NY 10012

More information about this event can be found here.

MOTHER TONGUES UNITED: LANGUAGE EXPO CELEBRATION OF LESS-COMMONLY TAUGHT LANGUAGES

Every year, The Center for Latin American and Caribbean Studies (CLACS) at NYU hosts “#MotherTonguesUnited”, an event tied to a movement to unite speakers of historically undervalued languages in an effort to dispel myths and stereotypes surrounding those languages. Many languages have been included in this movement, including Papiamentu, Haitian Creole, and Garífuna.

This year, CLACS is excited to be hosting a Language Fair that focuses on less-commonly taught languages! This special edition of #MotherTonguesUnited aims to celebrate the work of various language departments and centers throughout NYU while creating a community space where students can learn about and engage in these languages.

Tuesday, November 7, 2017
4:00 – 8:30 pm
King Juan Carlos I of Spain Center, Atrium
53 Washington Square South
New York, NY 10012

More information about this event can be found here.

MEXICAN MUSIC IN THE GLOBAL MARKET: EXPLORING THE CULTURAL CHALLENGES & COMMERCIAL OPPORTUNITIES

Mexico is the 2nd largest latin market right after Brazil. Yet, it shows no signs of stopping. Join us to as we discuss the impact of Mexican, and Latin music, in the global market, as we unravel the stories of some Mexican professionals in the music industry and musicians, as well as music industry professionals who deal with Latin American content. We will explore the cultural challenges and commercial opportunities that Mexican music has in the American market, and we will also discuss the evolution of Mexico’s music industry.

Wednesday, November 8, 2017
10:00 am – 4:00 pm
NYU Kimmel 405
60 Washington Sq S

More information about this event can be found here.

SOUND X COLOR: SOMOS MUCHO MAS CUBA

Yamay Mejias Hernandez, also known as “La Fina,” will discuss her career as an Afro-Cuban feminist rapper and Director of “Somos Mucho Mas.” Somos Mucho Mas is one of the only female-led hip-hop initiatives in Cuba and serves as an intersectional anti-racist and feminist platform for Afro-Cuban women. As a rapper and community organizer, in a country that claims to have solved issues with racism, La Fina presents a unique perspective as she uses hip-hop to fight for social change.

Friday, November 10, 2017
5:30 – 8:30 pm
Social and Cultural Analysis, Flex Space
20 Cooper Square, 4th Floor

More information about this event can be found here.

3RD QUECHUA STUDENT ALLIANCE MEETING

This annual event aims to promote an exchange of ideas between college students, professors, and the community at large who share an interest and passion for Quechua language and Andean culture. We are working towards creating a space for people of all ages and backgrounds to become dynamic leaders within their communities. Our goal is to foster networks of indigenous language advocates.

Saturday, November 11, 2017
10:00 am – 7:00 pm
King Juan Carlos I of Spain Center, Atrium
53 Washington Square South
New York, NY 10012

More information about this event can be found here.

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Peruvian Sociolinguist, Miryam Yataco, Writes About the Social Significance of Liberato Kani and “El Quechua en Resistencia”

Liberato Kani: El Quechua en Resistencia

There are artists that represent the ethos of their times, the Zeitgeist—anticipating, reflecting and shaping the aesthetics of the present, and the times to come.

I met Liberato Kani when he invited me to participate in his latest musical video Harawi Boombap. Although I was the oldest in the crowd of really young people, and felt a bit out of generation, I also felt quite honored to be part of this new video clip. By this time, I had been keenly following Liberato´s production. I knew I was witnessing an individual pioneering something new. In every generation there are artists who represent and condense a specific moment in history and who also announce new paradigms. Liberato, I felt at that moment, had begun generating new mappings for the language, the mapping of Quechua in Peru´s urban space.

Quechua has in Liberato Kani an emerging artist who represents the language’s vitality and signals without any doubt, hope and strength. Through his urban intervention, Quechua shows its colors and dynamism from within. This, I think is being felt by many – young and not so young –in Peru at present.

An artist, characterized by using the Quechua language as a motif and also as a medium in his rap-poetry creations, Liberato erupts in an almost all Spanish-only pop-rap Peruvian musical environment. Young people in Peru now have the possibility to listen, sing and maybe start speaking and understanding some Quechua without participating in a formal class.

Liberato is associated by birth and by his language patrimony to Andahuaylas and San Juan de Lurigancho two places characterized as highly Quechua-embedded. You are sure to hear the language in these two places. Quechua is spoken by more than 4 million speakers in Peru. These are large speech communities that have been traditionally invisible to a monolingual Spanish-only state. For the 12 to 10 million of speakers of Quechua in South America, exclusion, marginalization and language discrimination have all been part of their daily lives … personally and collectively, for years and years and years.

Over the past decade, efforts on part of some Latin American countries have been made to balance inequalities, resulting in new laws on recognition, protection and ¨inclusion¨ of indigenous language communities. For some languages at risk, this comes all too late. Many languages are on a brink of disappearing. Having but a few mother- tongue speakers at an elder age, their future seems grim. Recent generations have been denied the possibility to inherit their own language patrimony, a phenomenon we may call “stolen tongues.”

Linguist Ghilad Zuckerman sees these threatened languages that still hold potential for recovery as “sleeping beauties¨. Though the revival or revitalization processes are strongly associated to speech communities´ strong input. The perception that efforts to save and revitalize these languages are solely a matter of Language Policy intervention* crafted by official (usually non-indigenous) representatives of these modern Latin American states is again false hope. In this context, Liberato Kani’s rap shows up, as a surprise, and with a dignified response.

Artists like Liberato Kani emerge from the community, self-made, self-developing. It represents an intervention that is from the heart of Quechua-speaking communities, Quechua youth, from the ones long made invisible. This makes Liberato an authentic sign of language revival… a wave born strictly from within.

Liberato appears in the spirit of the language itself—strong, self-assured, articulate, and above all brave. With his demeanor and his spoken word, Liberato says, I am not a victim, I am proud of who I am, I am proud and grounded in my elders’ spoken word. This is who I am and I make no excuses for me, I am proud of who I am, in strength I am here to stay—me, my language my heritage, I am this country. Here in a master interview by El Montonero.

Moreover Liberato (a son of a Master Danzaq, Picaflor de Umamarca) comes across as an independent broker; he is an indie multimedia producer, sharing his work through the use of technology and the virtual world. He is what Zapata and Biondi call a Nómade Electronal**, going straight from the Oral register into the electronal or virtual world and redefining social interaction between Quechua speaking youth and mainstream Peru.

Quechua siminchikta tukuy ñankunapi rimasun wawqipaniykuna
– Liberato Kani

¨Allá los que quieran ver el quechua y quechua hablantes como excluidos. Allá quienes quieren seguir viéndolos como pasado fosilizado. Si la escribalidad aplastó esas voces hoy la electronalidad se las devuelve. Con mirada al futuro.¨
Dr. Eduardo Zapata

* Revitalizing languages require a lot more than Top-Down efforts.
** Nómades Electronales: Lo que nos dicen las escrituras de los jóvenes (2017) Eduardo Zapata Cárdenas, Juan Biondi Editorial(es): Universidad Peruana de Ciencias Aplicadas. Lugar de publicación: Lima.

Author: Miryam Yataco, language rights advocate and sociolinguist. Her research has focused on language policies, and language practices marked by exclusion, marginalization and language discrimination.

Liberato Kani
You can join his Facebook Page at Liberatokani
LIBERATO KANI with his Grandmother, ANDAHUAYLAS APURIMAC video
Liberato Kani en HIP HOP PERU video
Liberato Kani LA RESISTENCIA DEL QUECHUA EN HIP HOP access
Liberato Kani in the NEWS video
Liberato Kani at the TEATRO NACIONAL with Uchpa and La Sarita video
JAMMIN Liberato Kani “Mana urmaspa” video
RIMAY PUEBLO – CD
Liberato Kani and Renata Flores

Presentations and Bibliographical References consulted:

Biondi, Juan y Zapata, Eduardo
1994 Representación oral en las calles de Lima. Universidad de Lima.
2006 La Palabra Permanente. Verba manent, scripta volant: Teoría y prácticas de la oralidad en el discurso social del Perú.” Fondo Editorial del Congreso del Perú.

Biondi, Juan, y Zapata, Eduardo
2017 NÓMADES ELECTRONALES. Lo que nos dicen las escrituras de los jóvenes: había que echarse a andar nuevamente. @Universidad Peruana de Ciencias Aplicadas UPC.

Language Rights, Derechos Linguisticos, Lenguas en riesgo. Access on Facebook

Zuckermann, Ghilad: Sleeping Beauties Awake. Access

Event Re-cap: PoeTEA, Quechua & Kreyòl Showcase

This past September 13th, the Center for Latin American and Caribbean Studies celebrated a night of languages and culture. Our Quechua & Kreyòl showcase included presentations by language instructors Odi Gonzales (Quechua) and Wynnie Lamour (Haitian Creole).

Students also shared poetry and participants enjoyed a playlist curated by Haitian-American DJ Sabine Blaizin, as well as delicious food and tea. It was a wonderful coming together of poets and community and a testament to the cultural relevance of the Indigenous and Diasporic Language Consortium.

Please enjoy a video re-cap of the event below:

Andean Culture Night

Last night we celebrated Andean culture at the King Juan Carlos I of Spain Center. The Runasimi Outreach Committee and Center for Latin American Studies hosted various community groups and artists representing Ecuador, Perú and Bolivia for the last Quechua night of the year.

Participants included:

Ñukanchik Llakta Wawakuna dancing Kawsay La Vida and reading a poem

Grupo Folklorico Fuerza Peruana dancing Huaylas de Carnaval

Baila Perú New York dancing Marinera from Trujillo

Odi Gonzales reading from the poetry collection Virgenes Urbanas

Pachamama dancing Tinkus

Eduardo F. Medrano Salas reading poetry

Fraternidad Cultural Pasión Boliviano dancing Salaque

Thanks so much to all our participants and everyone else who came out to share this special night with us. We enjoyed Salteñas and Api and two hours of performances! On behalf of the Runasimi Outreach Committee we hope to see you next year.

 

Profesor de CLACS presenta estudio crítico de la versión quechua del Quijote

Post and interview by Raúl A. Rodríguez Arancibia,MA Candidate at CLACS – Latin American and Caribbean Studies at NYU

Para más información sobre la presentación del estudio crítico del Dr. Odi Gonzales en NYU el 18 de noviembre de 2015 visite http://ow.ly/Ufutn.

En Latinoamérica, una región con una amplia población indígena, en las últimas décadas las traducciones de textos de la lengua dominante, castellano, hacia lenguas indígenas se han ido incrementando. En muchos casos, esfuerzos similares hand  promovidos por las políticas de multiculturalidad de los respectivos gobiernos. A su vez esto ha problematizado la posición del traductor en una sociedad en la cual el acceso a la producción de conocimientos ha estado sesgada a un grupo privilegiado no-indígena. En las últimas décadas, la emergencia de intelectuales indígenas ha hecho más dinámico y fructífero, tanto el traducir, como sus fines del mismo y compromisos. Estas nuevas posiciones de enunciación, más allá del clásico pensar latinoamericano desde su “heteregeneidad”–contenido en los trabajos de los 80’s y 90’s de Ángel Rama, Néstor García Canclini y Antonio Cornejo Polar—han mostrado que también dentro de aquel grupo que fue subalternizado hay posiciones críticas y un creciente debate.

En 2005, Demetrio Túpac Yupanqui, laureado traductor peruano publicó el segundo volumen en quechua de “El Ingenioso Hidalgo Don Quixote De la Mancha ” (1615) con el título “Yachay sapa wiraqucha dun Qvixote Manchamantan.” En este contexto de intercambio y en ocasion del cuarto centenario de la publicación original de “Don Quixote”, el Dr. Odi Gonzales peruano quechua hablante profesor de la NYU presentará una forma de mirar al texto Túpac Yupanqui desde aquella pluralidad del mundo indígena del cual el también es parte. La presentación del estudio crítico del Dr. Gonzales se llevará a cabo el miércoles, 18 de noviembre a las 6pm en NYU en una charla titulada “Juicio Oral: Los Entuertos del Quijote en la Versión Quechua.”  En esta entrevista, el Dr. Gonzales nos habla sobre su charla.

Thunapa and Azanaques

Post by Raúl A. Rodríguez Arancibia,MA Candidate at CLACS – Latin American and Caribbean Studies at NYU

portada de layra parla 3

Among indigenous people of the Andes, the geographical features of the landscape play an important role beyond referencing points in space. The narratives of those features, which are humanized and genderized by their inhabitants, constitute an important role in maintaining memory of the territory. Thus, the features are protagonists of mythical stories. These narratives can be understood as tools to create a living landscape, where the unknown is understood, and nature is familiarized.

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Iyarina to remember and in remembering, to reflect

I ended up in Iyarina, Ecuador this last summer thanks to an invitation by Dr. Tod Swanson, Associate Professor at Arizona State University, after my dear friend Dr. Osvaldo Sala connected us. At the time, I was auditing a Quechua class at NYU and became very interested in the indigenous struggle related to the preservation of their lands. We talked about climate change, ecology, indigenous identity and language. He sent me the link for the Field School  that he directs near Tena, capital of the province of Napo, one of the entrances to the Ecuadorian Amazon.

While working on my graduate studies in Arizona State, I was an assistant for different study abroad programs, one in Spain for a couple of trips, as well as one in Mexico. It was through these experiences that I recognized the key role of immersion in any field the student is taking on. Since I teach Spanish as a second language, I am an advocate for these kinds of programs that help improve and solidify one’s previous knowledge.

When I took my plane from New York to Ecuador, I was not really thinking much about the program. Argentina, my home country, was playing the first soccer match for the 2014 World Cup and I was also very busy finalizing my teaching semester at New York University. I got to Iyarina one evening a week after the program started, and what I saw left me speechless. There were more than 30 students, both undergraduate and graduate, from different fields: Anthropology, Linguistics, Philosophy, Law, Psychology, Literature, Geology; 3 professors: Dr. Tod Swanson, Dr. John Frechione and Dr. Samuel St. Clair; and a whole family making the program run as smooth as you can imagine.

I was assigned to one room with a graduate student in linguistic anthropology from the University of Michigan. In the room next door was Dr. John Frechione, Associate Director of CLAS at the University of Pittsburgh. It was a nerd heaven: after a delicious traditional breakfast, we had anthropology classes with Dr. Frechione every morning and. Then, depending on the rain, we would head to the jungle with two Napo Kichwa women to hear them teach us about ecology from their traditional knowledge with Dr. Swanson’s ethnobotany class. After that, we would have lunch, and head to the last class of the day on the Napo Kichwa language. Dr. Samuel St. Clair from BYU was also teaching biology at the same time as Dr. Frechione’s class. I would have loved to take this course, but it was impossible to take all the classes. I would also see his class walk to the jungle and conduct the classes right there, in situ, explaining the beautiful world of nature to his students.

When the first session was over, we had a week off, of which I took full advantage and traveled to Otavalo, in the Andes, and then to Mompiche, a beautiful small beach near the Colombian border. When I came back to Iyarina, some students had left but I met new students that were joining us for the second term of the summer together with other professors: Alana DeLoge, who taught health in the Napo Region, and Dr. Tim Savisky who taught sustainability. Dr. Swanson was also teaching the continuation of his ethnobotany course.

During the entire 8-week program, we made traditional style ceramics, learned how to prepare chicha (a drink made of fermented yuca), we learned how to cultivate and harvest lumu (yuca), we tasted amazing traditional food, and we lived as a “minga” (a collective of people working together) with the family that ran the accommodations for all of us. Some of the highlights of this program were studying together, talking about readings, walking through the jungle with members of the community learning about medicinal plants and, by the end of the 8 weeks program, being able to speak some Kichwa! I am planning on traveling there again this upcoming summer since it is, pretty much, heaven on earth for intellectual nerds. Chita rikangauranchi!

By Marcela Naciff, Visiting Lecturer at NYU