Category Archives: Rimasun

Map and territory: LIFE TRANSLATED FOR OTHERS (3)

by Santiago Barcaza S.

When the Nobel Prize was given to Beckett, the Swedish Academy considered the set of its texts in English and French as a single work and at the award ceremony, its dedication to “one man, two languages ​​and a third nation” [ Ireland]”.

Beckett is the self-translator who has received more attention and more studies have been done since he was the first to arouse interest in self-translation as a subject of study (Cohn, 1961). The anecdote is the following: the impossibility of finding an English publisher for his texts, considered at the time as untranslatable, caused the author to translate into French his work Murphy, written in English and published in 1938. From 1946, Beckett writes only in French, something that is quite difficult for him, and he translates himself into English. The recognition comes in 1953, year of the appearance of En attendant Godot and Trilogie. The self-translation into English of the first, Waiting for Godot, appears a year later, in 1954, when it is reconciled with the English language. From that moment on, he continues writing in both languages ​​and exchanging the directions of the self-translation.

By the way, to the question, why self-translate? It is not difficult to understand the eagerness of authors like Tagore or Beckett to reach more readers, to ambition as soon as possible a place in the history of universal literature. But there is also another literature. There is a literature that comes from the bosom of cultures that resist extinction, languages ​​that do not give ground to the languages ​​of the colonizers.

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The poet Odi Gonzales

I held a conversation with Odi Gonzales (Cuzco, 1961), poet, translator, self-translator, professor and researcher at NYU, where among other topics we spoke about the Quechua language and its resistance. Here are some fragments of that conversation:

“In a language in danger of extinction, the passage of time will always generate profits and losses. For example, the advent of technological devices and the Internet allow you to communicate with monolingual children from a rural school in the Andes and record the conversation; or make documentaries, movies, photography, etcetera. These records are documents that will not be deleted, they will survive the speakers themselves. That is a gain. But at the same time, these media, with hegemony in Castilian or English, are undermining the speech of monolinguals or bilinguals, who tend to use more the acquired language, to incorporate neologisms into their lexicon”.

And with regard to the orality of the Quechua language, he tells us:

“For example, in the Quechua oral stories, there is no omniscient narrator, since that would make the story implausible: the narrator can not be in two places at once, or know what his characters think. On the other hand, in writing [in the dominant language], the omniscient narrator is crucial, indispensable. Likewise, we believed that Joyce had invented the interior monologue in Ulysses, that paradigm of the modern novel. But the truth is that internal monologue is common practice of oral languages. In Quechua, it is configured exclusively with the pronoun us (ñoqayku), which involves the narrator and his immediate surroundings. The poet speaks for himself and for his own, not for others. The great difference between the interior monologue of a foxs tale and that of Ulysses, is the extension. By its nature, the inner monologue of an oral story is short, precise and concrete, composed only a sentence or two. Instead, Bloom’s inner monologue is a 42-page stream”.

(You can check the complete interview in Spanish here)

With Quechua, Odi talks to us about a kind of oraliture (?). The translations come and go, from the first to the second language and vice versa, and in the turns the words are polished together like stones. As explained by Odi, oral literature as an artistic expression of the Andean cosmovision, marks a cultural continuity between what has been and what it is today. Authors who live in communities and in cities, who permanently travel the path between both spaces. Making their lives territory of coexistence and conflict: between tradition and modernity, between the community and the individual, between the original language and the imposed language. But at the same time, translating, or rather self-translating, the complex message that is transmitted from the oral to the written, and vice versa. Because after all, how do you create a literature that is not written?

Map and territory. A fictitious and real construction at the same time, by authors descendants of peoples and subjugated cultures. A fiction that delimits a territory with diffuse borders, with authors whose mother tongue is the dominant one, but who possess the strength to fulfill the mission of not turning their back on their ancestors.

In the next installment, we will approach the work of Mapuche poets, from the Kenyan Ngugi Wa Thiong’o and we will follow the dialogue with Rodrigo Rojas.

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The Runasimi Outreach Committee (ROC) and CLACS host 3rd Annual Quechua Student Alliance Meeting

On November 11, 2017, the Runasimi Outreach Committee (ROC) and Quechua at New York University hosted the 3rd Annual Quechua Student Alliance Meeting, an all-day gathering sponsored by the Center for Latin American and Caribbean Studies at New York University, the Organizational Student Life Grant from the Graduate School of Arts and Sciences at New York University, the K-12 Outreach Program at the Institute of Latin American Studies at Columbia University, and The Center for Latin American and Caribbean Studies of the University of Illinois. The Meeting offered educators and future educators, students, advocates, program administrators, and other community members the opportunity to exchange their knowledge of Quechua language and culture with each other. Through various presentations and interactive discussions, the Meeting engaged its participants in Quechua language and cultural activities while raising awareness of the growing Quechua communities across New York and the U.S. as well as the increasing importance of Quechua language and cultural education.

The event began with paying respect to Quechua culture and language through a traditional ceremony called Q’oa, led by Julia Garcia, a language partner for Global Languages Network and a middle school teacher. This cultural ceremony grounded everyone in gratitude and in the values of Quechua peoples.

qoa

Following the ceremony, presentations and interactive discussions took place, including:
– a roundtable discussion on Quechua language learning in a University context, presented by Quechua professor Américo Mendoza-Mori, from University of Pennsylvania as well as Quechua instructor, Carlos Molina-Vital, from the University of Illinois, Champagne Urbana. Américo Mendoza-Mori recently published an article on this very topic titled “Quechua Language Programs in the United States: Cultural Hubs for Indigenous Cultures” in Chiricú Journal: Latina/o Literatures, Arts, and Cultures.
– a presentation on Quechua linguistics by PhD Student, Gladys Camacho, from the University of Texas, Austin
– a showcase on the community organization by the Quechua Collective of New York
– an interactive conversation on Quechua pedagogical strategies, involving games and activities, led by a New York University CLACS alum, Arleen Dawes
– a discussion and demonstration session of the New York-produced Quechua podcast, Rimasun, presented by Christine Mladic Janet, a PhD student from New York University
– a presentation on the digitization of Quechua, moderated by Diego Arellano, Undergraduate at the University of Ohio.

After supporting a local Ecuadorian restaurant Naño, who provided our lunch, all participants gathered to share “Ima Rayku?”(“For what reason?”), in which they discussed with each other why they are interested in, study, or teach Quechua. This activity shed light on a variety of reasons why Quechua education is of growing importance in the U.S. during this time of globalization and increased international migration. Beginning the afternoon session, ROC presented a community organization award recognizing the work of Kichwa Hatari, a Bronx-based radio program that aires in Kichwa/Quechua for the greater New York community.

kichwa

Later, New York University Quechua professor, Odi Gonzalez, discussed his book on oral Quechua history and memories, followed by Bruce Mannheim, a linguistic anthropologist from the University of Michigan, who gave the keynote address. The event culminated with a book fair which ranged from a trilingual (Quechua, Spanish, and English) Quechua children’s books to more scholarly publications, including a bilingual (Quechua, Spanish) oral history book and a monolingual (Quechua) linguistics book.

Ultimately, the Meeting successfully brought together Quechua language and culture advocates, students and educators, connecting New York with the Andes. In fact, the day after the event, Daniela Del Alamo Garcia, a teacher in Cusco, Peru at the Language Heritage Institute published an article on the Meeting in El Diario, Cusco.

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Participants of this Meeting hailed primarily from New York, as well as New Jersey, Massachusetts, Ontario, Philadelphia, Rhode Island, Illinois, New Mexico and Texas. Participants ranged from elementary-aged students to elders. In addition to members of New York’s Quechua community as well as local Kichwa/Quechua community organizations, participants also consisted of Quechua students and professors from NYU, Columbia, Fordham University, Hunter College, Lehman College, CUNY, Vassar College, Harvard University, University of New Mexico, Ohio State, and UT Austin. We very much look forward to see what next year’s meeting has instore!

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Quechua language registation at NYU is currently open for Spring 2018. Contact clacs@nyu.edu for more information!
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Sincere thanks to the reporting provided by Marial Quezada, ROC member and MA student from Columbia University

Angel Callañaupa Porvenir Peruq Llank’ananmanta Riman


RIMASUN Angel Porvenir Peru Quechua Rimasun podcast Porvenir Peru CLACS NYU Fundacion non-profit Cusco Chinchero2016 watapi, Christine Mladic Janney Urubambaman riran. Haqaypi, pay Angel Callañaupawan Ernesto Zulligerwan ima huñunakuran. Kay iskay qharikuna anchata llank’ashanku wakin huch’uy llaqtakuna orqokunapi Chincheroneqpi Qosqopi. Fundacioniyoq Ernesto kan, sutin Fundación Porvenir Perú, ichaqa Angel asqha yanapashanpuni. Kay podcastpi, Christine Angel ima paypa llank’ananmanta rimashanku.

CLACS NYU Rimasun podcast Quechua Logo Porvenir Peru Runasimi CuscoEn el 2016, Christine Mladic Janney viajó a Urubamba para encontrarse con Angel Callañaupa y Ernesto Zulliger. Ernesto y Angel trabajan en projectos con comunidades pequeñas cerca de Chinchero, Cusco, como parte de la Fundación Porvenir Perú, la cual Ernesto fundó, pero Angel participa como parte integral. En este podcast, Christine y Angel conversan sobre su trabajo.

In 2016, Christine Mladic Janney traveled to Urubamba to meet with Angel Callañaupa and Ernesto Zulliger. Ernesto and Angel both do projects with small highland communities above Chinchero, Cusco, as part of the Fundación Porvernir Perú, which Ernesto founded but of which Angel is an integral part. In this podcast, Christine and Angel converse about his work.

Imadi kan kichwa warmikuna?

Mirian_family

Kay podcastpi parlarikanchik runa warmikuna imada rurashkada kikin kunaq yuyayda p’akta chingabuk.

En este podcast, hablamos con Mirian sobre cómo las mujeres indígenas trabajan para alcanzar sus sueños.

In this podcast, we speak with Mirian on how indigenous woman strive to reach their goals.

Jony Hernan Prudencio Parlan Gerardo Huaracha Huarachawan Historiata Yanquemanta

Rimasun_Jony-y-Gerardo-Yanque

Gerardo Huaracha Huaracha museoyoq kan Yanque llaqtapi, Valle del Colcapi, Arequipa, Peru. Gerardoq taytan wasichakuran, ña huk pachaq iskay chunka watakunamantaña. Chay wasipi museo kaq ichaqa qayna Agosto killapi, 2016pi, hatun pachakuyuy chayta thunichiran. Kay podcastpi, grabasqa qayna Mayopi, Jony Hernan Prudencio, wayna Tuti llaqtamanta, tayta Gerardowan parlashan museonmanta.

Rimasun_Gerardo-Museo-Yanque

Tayta Gerardo takes Jony on a tour through his museum in Yanque.

Gerardo Huaracha Huaracha tiene un Museo en el Valle del Colca en Arequipa, Peru. El padre de Gerardo construyó la casa él mismo, hace más de ciento veinte años. En esta casa solía ser un museo pero el Agosto pasado, en el 2016, un terremoto la derrumbó. En este podcast, grabado en el mes de Mayo, Jony Hernan Prudencio, un joven del pueblo de Tuti, habla con el tayta Gerardo sobre el museo.

Gerardo Huaracha Huaracha has a Museum in the Town of Yanque, in the Colca Valley in Arequipa, Peru. Gerardo’s father built the house himself, more than a hundred and twenty years ago. This house used to be a Museum but last August, in 2016, an earthquake knocked it over. In this podcast, recorded in the month of May, Jony Hernan Prudencio, a young man from the town of Tuti, talks to tayta Gerardo about the museum.

New Yorkpi, Tayta Paypa Ususin ima Runasimimanta Rimashanku

rimasun quechua passing down CLACS NYU

Kay podcastpi, huk tayta paypa ususin ima runasimimanta rimashanku. Paykuna Perumanta kanku, ichaqa ña wakin watakunaña New Yorkpi tishanku. Tayta runasimita rimayta atin, ichaqa paypa ususin mana atinchu. Paykuna imaraykumanta rimashanku.

En este podcast, un padre y su hija hablan sobre su uso del idioma quechua. Son del Perú, pero ya desde hace unos años viven en Nueva York. El padre puede hablar en quechua, pero su hija no, y conversan sobre esta realidad que viven a diario.

In this podcast, a father and his daughter speak about Quechua language use in their family. They are from Peru, but have lived in New York for many years. The father can speak in Quechua, but the daughter cannot; together they reflect on this reality.

Elvia Andia Qhichwa yachachiqwan parlarisunchik


Elvia Andia Gragedaqa Cochabamba, Boliviapi paqarikusqa. Chanta pay Quechua simita wawa kachkaspa wakin Qhichwa simi parlaq wawakunawan parlaspalla yachakusqa, imaptinchus tatan manan mana Qhichwata payman yachachisqankuchu ñin. Payqa lingüística ñisqapi licenciada kachkan. Juk Diplomado ñisqatapis Qhichwapi qillqayta yachanapaq yachakullasqataq. Chayta yachakuchkaspa pay Qhichwa simita yachachinapaq p’anqakunata qillqayta qallarisqa. Pay kimsa p’anqataña qillqasqa, ‘Juch’uy chaki I, II, III’ sutiyuqta. Kunankamaqa 30.000 panqaña Bolivia yachaywasikuna ukhupi ranqhakun. Panqakunanqa Kipus Editorialwan jurqhusqa, chanta Kipusllataq chay p’anqakunata ranqhan. Achkha yachay wasikuna kay p’anqata apaykachanku, paykuna kachkanku: La Salle, Don Bosco, Urkupiña, wakkuna ima. Kunanqa Elvia wak p’anqata qillqachkan, ‘Juch’uy Chaki 4’ kaqta, kay p’anqaqa audio ñisqayuq ima kanqa.
Jatun yachaywasimanta lluqsiytawanqa astawanpis Qhichwata yachachispa llamk’asqa. Católica Boliviana jatun yachawasipi, Tecnologico Sayarinapaq yachay wasipi, chanta Qhichwa Casimiro Huanca jatun yachaywasipi ima Qhichwata yachachispa llamk’aspa. Kunan kunanpiqa pay Educación Intra-intercultural Plurilingüe (EIP) ñisqapi coordinadorajina llamk’an. Kay llamk’ayninpiqa astawanpis Qhichwata kawsarichinanpaq yuyaykunata paqarichichkan. Mana ancha unaychu Inti Raymita raymichasqanku, chay raymipaqqa riqsichiykunata Qhichwa simipi qillqasqata wakichisqanku. Qhipapaqqa p’anqakunata paqarichiyta yuyachkanku.

Gladys Camacho Riosqa CLACS-NYUpi Maestríamanta juk yachakuq. Pay kay podcasta Boliviapi, 2015 watapi grabarqa, Qhichwa qutupaq llamk’aqjina.

Elvia Andia Grageda nació en Cochabamba, Bolivia. Ella aprendió Quechua cuando era niña, jugando con sus amigos quienes solo hablaban Quechua ya que sus padres no le enseñaron. Ella es licenciada en Lingüística Aplicada a la Enseñanza de Lenguas. También estudio un curso de Diplomado en producción de textos en Quechua. Este curso fue su motivación para empezar a escribir materiales pedagógicos para enseñar Quechua. Ella ha escrito los libros ‘Juch’uy chaki tomo I, II y III’ hasta el momento se han vendido 30.000 ejemplares en las escuelas de Bolivia. Sus libros se publicaron con la editorial Kipus quien también se encarga de venderlos. Varias escuelas utilizan este libro, entre ellos: La Salle, Don Bosco, Urkupiña, etc. Elvia Andia también está escribiendo el tomo IV del libro Juchk’uy Chaki que incluirá audios en Quechua.
Después de graduarse de la universidad, la licenciada Elvia se ha dedicado a la enseñanza del Quechua. Fue docente en la Universidad Católica Boliviana, en la Universidad Latinoamericana, en el tecnológico “Sayarinapaq” y en la Universidad Indígena “Quechua Casimiro Huanca”. Actualmente ella es la coordinadora departamental de la Educación Intra-intercultural Plurilingüe (EIP). En su gestión se está implementando nuevas iniciativas relacionadas con la revitalización de la cultura Quechua. Recientemente se llevó a cabo el Inti Raymi, un evento que fue promocionado con folletos informativos, trípticos únicamente escritos en Quechua. Posteriormente se tiene la idea de implementar la publicación de libros.

Gladys Camacho Rios es una estudiante de maestría en CLACS-NYU. Ella grabó este podcast en Bolivia en 2015 como miembro del comité de Quechua.

Elvia Andia Grageda was born in Cochabamba, Bolivia. Since she wasn’t taught Quechua by her parents, she learned as a young child playing with her friends that only spoke Quechua. She holds a Bachelor’s in Applied Linguistics for Language Instruction and completed a Certificate course in the creation of texts in Quechua. The certificate has been her motivation to begin producing educational material for the teaching of the Quechua language. She has written the books “Juch’uy Chaki” Parts I, II, and III which have sold over 30,000 copies in Bolivian schools. Her books were published by Kipus editing company which also is in charge of selling the books. Various well-known Bolivian schools such as La Salle, Don Bosco, Urkupiña–to name a few–use this book as part of their material. Elvia Andia currently is writing Part IV of the Juch’uy Chaki book which will include audio in Quechua.

After graduating from college, Elvia started teaching Quechua. She was a professor at the Universidad Catolica Boliviana (Bolivian Catholic University), Universidad Latinoamericana (Latin American University), the Sayarinapaq technical school and the Universidad Indigena Quechua Casmiro Huanca (Casmiro Huanca Quechua Indigenous University). She currently is the departmental coordinator for Intra-Intercultural Plurilingual Education (EIP). Since her beginning her term, she has been implementing new initiatives related to the revitilization of the Quehcua Culture. Recently Inti Raymi took place which was an event that was promoted with informative brochures and hand-outs written exclusively in Quechua. Elvia’s idea for her next project within Intra-Intercultural Plurilingual Education will book to work with the department to publish educational books.

Gladys Camacho Rios is an MA student at CLACS-NYU. She recorded this podcast in Bolivia in 2015 as member of the Quechua Outreach Committee.