Category Archives: Quechua-Related Info

Beginning My Research in Lima, Peru: Performance as a Memorialization

Reategui_Peru_Yuyachkani

I came to Peru to conduct research with Grupo Cultural Yuyachkani, a popular theater group based in Lima. In fusing aesthetic and theatrical activity with collective memory, Yuyachkani’s performances, such as Rosa Cuchillo, Adíos Ayacucho, and Antígona, address issues of memory and trauma after Peru’s internal armed conflict primarily between the Peruvian government and the members of the Marxist-Maoist organization, Sendero Luminoso.

During my first week in Lima I met with Juan Carlos Buezo de Manzanedo Reategui, a lawyer who worked as a volunteer on the Final Report of the Peruvian Truth and Reconciliation Commission, which was presented in 2003. As part of his work, Juan Carlos, along with other young lawyers, traveled to some of the villages most affected by the internal armed conflict and worked closely with the victims in order to collect testimonies. Meeting with Juan Carlos and discussing his work with Peru’s TRC made me think not only about the importance of remembering and memory after trauma, but the ways in which we, as a society, remember. Processes of memorialization, trabajos de memoria, and truth gathering are numerous, and I find myself wondering whether one type of memory project is more effective than another (i.e. formal documentation vs. other forms of memorialization, such as museum or art exhibitions and performances) or if they complement each other.

In Quechua, Yuyachkani means “I am thinking, I am remembering”; therefore, I hope to ask some of Yuaychkani’s actors how embodied performance serves as a memory recuperation project. For instance, how does a performance like Antígona reflect this idea of “I am remembering”—active memorialization?

Posted by Lorena Reategui – MA Candidate at CLACS

Yuyanapaq: To Remember Peru’s Violent Past

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(Photos taken with permission at Yuyanapaq; collage original)

I recently began my summer fieldwork in Lima, Peru, where I visited the photo exhibit Yuyanapaq, or “To Remember” in Quechua. Created by Peru’s Truth and Reconciliation Commission (TRC) in 2003, the exhibit is a compilation of photographs that document the impact of political violence on the Peruvian population in the 1980s and 1990s. It groups violent events geographically and categorically, portraying the aftermath of bombings, murders, and attacks by the Peruvian military, the Maoist group the Shining Path (Sendero Luminoso), and the other communist armed group the Tupac Amaru Revolutionary Movement (MRTA). Yuyanapaq is impressive not only in that it does not shy away from exposing the realities of violence, but in that attracts a wide range of Peruvian visitors who, upon being reminded of the country’s violent period, will hopefully work to prevent it from recurring.

The photos evoke Peru’s violent past, even showing physical harm done to the war’s victims. Multiple images show dead and mutilated bodies. They capture inadvertent looks of shock and awe from survivors and first responders, and the utter anguish of family members as they look over the corpses of their loved ones. The only thing that I can think to compare the exhibit to in the United States is a miniature version of the Holocaust Museum. Yet whereas in the Holocaust it was easy to place the blame on the Nazis, and even on one clear, specific perpetrator, in Peru political violence and human rights abuses were committed by both the state military and leftist armed groups such as the Shining Path. How might the moral ambiguity that this type of conflict generates help us better understand the nature of violence? Were all those who committed violent acts in the context of Peru’s war “bad people” at heart, no matter what side they were on? If not, then what pushes otherwise decent people to commit such horrific acts?

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Manuelcha Prado Delights NYU & New York

Manuelcha Prado

Manuelcha Prado

During the week of October 21-26 the students and faculty of the Center for Latin American and Caribbean Studies (CLACS) at NYU, as well as the broader NYU community had the privilege to meet renowned Andean musician, Manuelcha Prado.

Born in Puquio in the department of Ayacucho, Peru, Manuelcha Prado is widely heralded as one of the foremost singers, songwriters, and composers of Andean music. His repertoire comes from a vast Andean cultural heritage preserved by a traditional of oral memory, Quechua agricultural rituals, dances, celebratory ceremonies, funeral songs, carnivals and amusement waynos that express the feeling of a living culture that resists. It was an honor to have him with us.

Manuelcha made a special effort to spend time with NYU students currently studying Quechua. He visited both the Basic and Intermediate Quechua classes taught by CLACS Professor Odi Gonzales. Continue reading

Angel Tibán Guala Riman Llank’anan TVpi


Rimasun - MICC TV - EcuadorAngel Tibán Guala Ecuador Mamallaktapi – Cotopaxi marcamanta Tv MICC canal 47 jayllita pushan. Kay rikuna willanaka “Movimiento Indígena y Campesino de Cotopaxi – MICC” tantanakuypakmi kan. Ñami kinsa yalli watakuna kari warmikunapak yuyaykunata kausaykunatapash ishkayshimipi rimashpa rikuchishpapash llankankuna.Cay rikuna jayllika chusku markakunapak wasikunamanmi yaykun.

Angel Tibán Guala dirige la televisora comunitaria Tv MICC canal 47. El Movimiento Indígena y Campesino de Cotopaxi – MICC es el propietario del medio de comunicación. El canal viene funcionando más de tres años, mostrando las voces y la identidad propia de los Pueblos y Nacionalidades Indígenas del Ecuador. El canal de televisión ingresa a los hogares de cuatro provincias de zona central del Ecuador.

Angel Tibán Guala is the Director of the community television channel MICC 47, which is owned by El Movimiento Indígena y Campesino de Cotopaxi (MICC). For more than three years, the channel has facilitated the Indigenous Nations and Peoples of Ecuador to transmit their own voices and identity into the homes of residents in four provinces in central Ecuador.

Christine Mladic interviewed Angel during his visit to the United Nations in NYC.


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Amawta Justina Nuñez Nuñez Niwanku Educación Intercultural Bilingüemanta Cuscopi

Rimasun - educación intercultural bilingüe - 1Kay audiopi, iskay estudiantekunaq sutin Emily Thompson, Charlie Uruchima, ima, rimanku amawta Justina Nuñez Nuñezwan Cuscopi. Pay llank’an escuela Pukllasunchispi. Kaypi kinsantin rimanku educación intercultural bilingüemanta Perupi.

Rimasun - educación intercultural bilingüe En este audio, la Profesora Justina Nuñez Nuñez de la escuela Pukllasunchis en Cusco habla con los estudiantes Emily Thompson y Charlie Uruchima sobre la educación intercultural bilingüe en el Perú.

In this podcast, Justina Nuñez Nuñez, a professor from the Pukllasunchis school in Cusco, talks to students Emily Thompson and Charlie Uruchima about intercultural bilingual education in Peru.


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Vicente Llimpinmanta Niwashanku

Rimasun - Vicente QosqopiMaskaspa arteta Cuscopi, estudiantekuna NYUmanta Charlie Uruchima, Emily Thompson, ima, reqsinakuranku runasimita rimaq Vicente Huamán Pumahuallccanwan llank’aspa galerianpi. Kay audiopi, Vicente niwashanku sumaqmi llimpinmanta barrio San Blasneqpi.

Vicente - QosqoBuscando arte en Cusco, estudiantes de NYU Charlie Uruchima y Emily Thompson conocieron al Quechua hablante y artista Vicente Huamán Pumahuallccan trabajando en su estudio de arte. En este audio, Vicente habla con nosotros sobre sus bellas pinturas desde el barrio de San Blas.

Vicente - PinturaLooking for art in Cusco, NYU students Charlie Uruchima and Emily Thompson met Quechua speaker and artist Vicente Huamán Pumahuallccan working in his gallery. In this podcast, Vicente talks to us about his beautiful paintings in the neighborhood of San Blas.


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Emilio, Mario, Américo, ima Harawitamanta Rimanku

Emilio, Charlie, Emily Rimashanku CuscopiRunasimita yachaspa kay veranopi Cuscopi, estudiantekuna NYUmanta Emily Thompson, Charlie Uruchima, ima reqsinakuranku huk poetawan. Paypa sutin Emilio Carbajal. Kay audiopi kinsantin tinkunku iskay estudiantewan cafepi. Paykunaq sutinku Mario Antonio Cossío Olavide, Américo Mendoza-Mori, ima. Rimashanku kawsankumanta, runasimimanta, hawaritamanta ima.

Mario, Emily, Emilio, Charlie, Américo, ima WaqaypatapiEstudiando Quechua este verano en Cusco, los estudiantes de NYU Emily Thompson y Charlie Uruchima se encontraron con un nativo Quechua hablante y poeta, Emilio Carbajal. En este Podcast, se reúnen en un café con dos estudiantes más de Quechua, Mario Antonio Cossío Olavide y Américo Mendoza Mori para hablar con Emilio sobre la vida Peruana, practicar el Quechua, y escuchar la poesía de Emilio.

Emilio CuscopiWhile studying Quechua this summer in Cusco, NYU students Emily Thompson and Charlie Uruchima met native speaker and Quechua poet Emilio Carbajal. In this podcast they get together in a café with two other Quechua students, Mario Antonio Cossío Olavide and Américo Mendoza Mori.  There, they  talk about life in Peru, practice Quechua,  learn about and listen to some of Emilio’s poetry.


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