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Apaza Huanca, Yaneth Katia. "Indio (denominación) = Indian (denomination)." EUNOMÍA. Revista en Cultura de la Legalidad, no. 14 (March 19, 2018): 215. http://dx.doi.org/10.20318/eunomia.2018.4165.
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ResumenEl artículo mostrará cómo las distintas denominaciones: indio, pueblo indio o indígena, campesino, comunidad indígena u originaria, etnia, nación y nacionalidad, otorgadas a los aymaras, quechuas (Bolivia) y kichwas (Ecuador) son una deconstrucción histórica social de casi cinco siglos hacia su identidad milenaria e histórica, que causan tres efectos: a) dominación (tutela), b) desestructuración territorial, por ende, desarticulación político-administrativa, económica y social, y c) limitación en su lucha por la emancipación.Así, las distintas denominaciones usadas por los Estados plurinacionales de Bolivia y Ecuador, son un lenguaje hegemónico-histórico deconstructivo por medio de significantes y significaciones que impregnará un “signo” colonial y postcolonial a los jaques, runas, ayllus, markas, suyus, señoríos aymaras, quechuas, y kichwas convirtiéndose a largo plazo en un paradigma de la denominación y dominación.Palabras clave: Aymaras, quechuas, kichwas; paradigma de la denominación y dominación; significante; significación; colonial; postcolonial; deconstrucción; tierra y territorio.Abstract: The article will show how the different denominations: Indian, Indian or indigenous people, peasant, indigenous or native community, ethnicity, nation and nationality, granted to the Aymaras, Quechuas (Bolivia) and Kichwas (Ecuador) are a social historical deconstruction of almost five centuries towards its millenarian and historical identity, which causes three effects: a) domination (guardianship), b) territorial destructuration, therefore, political-administrative, economic and social disarticulation, and c) limitation in its struggle for emancipation.Thus, the different denominations used by the Plurinational States of Bolivia and Ecuador, are a hegemonic-historical deconstructive language by means of signifiers and significations that will impregnate a colonial and postcolonial "sign" to the jaques, runas, ayllus, markas, suyus, señoríos Aymaras, Quechuas, and Kichwas become a paradigm of denomination and domination over the long term.Keywords: Aymaras, Quechuas, Kichwas; paradigm of denomination and domination; significant; significance; colonial; postcolonial; of construction; land and territory.
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Sánchez Arjona, Rodrigo. "La Pachamama." Allpanchis 3, no. 3 (September 3, 2020): 17–22. http://dx.doi.org/10.36901/allpanchis.v3i3.337.
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Casi todos los pueblos han brindado culto a la Tierra-Madre: algunos conservan hoy en día prácticas que ya no saben interpretar, en otros el culto a la Tierra tiene plena vigencia. No ha de extrañar el que las naciones quechuas y aymaras brinden el culto a la Pachamama.
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Taipe Campos, Néstor Godofredo. "EL PROCESO HISTÓRICO–CULTURAL DE LA ISLA DE TAYACAXA EN EL ANTIGUO CORREGIMIENTO DE GUANTA." Alteritas 8, no. 9 (December 27, 2020): 313–47. http://dx.doi.org/10.51440/unsch.revistaalteritas.2019.9.23.
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Este trabajo reconstruye el proceso histórico–cultural del territorio de Tayacaxa, abordando la semántica de este topónimo, la historia lingüística, la provincia en los periodos prehispánico, colonial y republicano–contemporáneo. La investigación fue realizada mediante la revisión documental del siglo XVI en adelante, el rastreo de los significados lingüísticos de los vocablos que componen el topónimo, indagando las crónicas coloniales, los diccionarios quechuas, aymaras y geográficos y otros documentos oficiales. --- El objetivo del estudio es precisar la influencia del espan?ol en la
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Taipe Campos, Néstor Godofredo. "EL PROCESO HISTÓRICO–CULTURAL DE LA ISLA DE TAYACAXA EN EL ANTIGUO CORREGIMIENTO DE GUANTA." Alteritas 8, no. 9 (December 27, 2020): 313–47. http://dx.doi.org/10.51440/unsch.revistaalteritas.2019.9.23.
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Este trabajo reconstruye el proceso histórico–cultural del territorio de Tayacaxa, abordando la semántica de este topónimo, la historia lingüística, la provincia en los periodos prehispánico, colonial y republicano–contemporáneo. La investigación fue realizada mediante la revisión documental del siglo XVI en adelante, el rastreo de los significados lingüísticos de los vocablos que componen el topónimo, indagando las crónicas coloniales, los diccionarios quechuas, aymaras y geográficos y otros documentos oficiales. --- El objetivo del estudio es precisar la influencia del espan?ol en la
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Díaz Carrasco, Marianela Agar. "De empleada a ministra! : despatriarcalización en Bolivia." Íconos - Revista de Ciencias Sociales, no. 45 (August 29, 2013): 75. http://dx.doi.org/10.17141/iconos.45.2013.3109.
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Este artículo analiza el proceso de interpelación a los imaginarios de servilismo establecidos como horizontes de posibilidad para las mujeres indígenas aymaras y quechuas, a partir de la ocupación de cargos jerárquicos en los órganos del Estado Plurinacional de Bolivia. Espacios que han sido históricamente restringidos para las mujeres indígenas debido al colonialismo interno y a las relaciones de subalternización existentes. Se contextualiza dicho proceso en la historia reciente, desde el proceso constituyente que deviene en la propuesta de despatriarcalización, la misma que genera diversas, aunque aún iniciales, discusiones teóricas en torno al tema.
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Espinoza, Fran. "A “NOVA” ELITE CHOLA DA BOLÍVIA." Interfaces Científicas - Direito 5, no. 1 (October 11, 2016): 39–48. http://dx.doi.org/10.17564/2316-381x.2016v5n1p39-48.
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Com a revoluÁ„o de 1952, originou-se uma nova elite setorial que permaneceu invisÌvel por mais 60 anos. PorÈm, com o desaparecimento (em parte) dos velhos modelos de estratificaÁ„o social, essa ìnovaî elite iniciou seu processo de consolidaÁ„o econÙmica, social e cultural. Sua fortaleza recai na capacidade de incursionar em diferentes ‚mbitos comerciais a relaÁ„o que mantÈm com a nova elite polÌtica e o poder simbÛlico. A elite est· composta majoritariamente por comerciantes aymaras e quechuas, e por suas redes familiares e sociais. Entende-se que o n˙cleo consolidado È o que se encontra na c˙pula piramidal.
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Medici, Alejandro. "ECOLOGICA DE LIBERACIÓN:." Abya-yala: Revista sobre Acesso à Justiça e Direitos nas Américas 1, no. 2 (August 30, 2017): 141–49. http://dx.doi.org/10.26512/abyayala.v1i2.7016.
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En este texto comenzamos a explorar, teniendo en cuenta los debates recientes sobre el reconocimiento constitucional de los derechos de la naturaleza, madre tierra, o paccha mama en términos de los pueblos quechuas y aymaras andinos, una fundamentación de dichos derechos desde la alteridad radical de los vivientes no humanos y las generaciones futuras en el marco de la producción y reproducción de la vida en su circuito natural. Para ello recurrimos al diálogo entre filosofía de la liberación, giro descolonizador y ecología política. En los procesos de lucha por los derechos de la naturaleza y en las formas de su concretización constitucional, se juega la declarada voluntad descolonizadora de las constituciones de Ecuador y Bolivia. Se trata de una imterpelación desde las alteridades radicales hacia el post extractivismo.
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Sánchez Gutiérrez, Adriana. "Elvira Espejo Ayca y la oralidad del sujeto andino Aymara y Quechua." VISITAS al PATIO 14, no. 2 (November 5, 2020): 42–60. http://dx.doi.org/10.32997/rvp-vol.14-num.2-2020-2779.
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En este artículo se propone un acercamiento a los poemas de Elvira Espejo, quien presenta en su obra literaria una imagen de la colectividad oral en las culturas Aymaras y Quechuas de los And es bolivianos. Sus cantos evidencian un proceso comunitario que moviliza la identidad del indígena convirtiéndola en una narración poética que indaga, en los cantos sagrados, trazos arqueológicos de sus antepasados incaicos. El análisis presenta poemas de los libros Phaqar Kirki T’ikha Takiy. Canto a las flores (2006), Kaypi Jaqhaypi. Por aquí y por allá (2017) y Sami Kirki. Canto a los alientos sagrados (2018); textos en los cuales se vivencia una sociedad indígena que restituye las voces colectivas de cantos sagrados que se crearon para mantener tradiciones andinas en la Colonia a pesar de la influencia evangelizadora de los españoles.
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Gayà-Vidal, Magdalena, Georgios Athanasiadis, Robert Carreras-Torres, Marc Via, Esther Esteban, Mercedes Villena, René Vasquez, Jean-Michel Dugoujon, and Pedro Moral. "Apolipoprotein E/C1/C4/C2 Gene Cluster Diversity in Two Native Andean Populations: Aymaras and Quechuas." Annals of Human Genetics 76, no. 4 (June 10, 2012): 283–95. http://dx.doi.org/10.1111/j.1469-1809.2012.00712.x.
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Gonzalez, Carmen. "Les systèmes numéraux en quechua et en aymara : une histoire de suffixes." Faits de Langues 51, no. 2 (April 7, 2021): 15–38. http://dx.doi.org/10.1163/19589514-05102003.
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Abstract The Quechuan and Aymaran numeral systems show strong similarities, e.g., they have a decimal base and thirteen simple lexemes (simple cardinal numerals). In the case of Quechuan, when forming compound cardinal numerals (namely, numerals with two or more simple lexemes), two distinct sets can be identified: in the first, the compound cardinals are the results of the juxtaposition of simple lexemes. In the second, to this juxtaposition are added nominal suffixes: /-yuq/ or /-n/ or /-wan/. This paper is focused on studying these two numeral Quechua sets involving both diachronic and geographical considerations, and puts forward the hypothesis that nominal suffixes presence in one of them is a consequence of its intense contact with the other great Andean linguistic family, the Aymara. Indeed, Aymaran in all its components, as will be described, adds nominal suffixes to its compound cardinals similarly to the Quechua suffixal numeral set.
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Mansilla, Miguel Ángel, Wilson Muñoz, and Carlos Piñones-Rivera. "EL POSTPENTECOSTALISMO. LA CONCEPCIÓN DE LOS MIGRANTES PERUANOS Y BOLIVIANOS EVANGÉLICOS (QUECHUAS Y AYMARAS) SOBREEL PENTECOSTALISMO CHILENO." Diálogo andino, no. 51 (December 2016): 81–91. http://dx.doi.org/10.4067/s0719-26812016000300081.
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Fraser, Valerie. "Sobre el mundo de los libros en el Perú colonial : a propósito de un ejemplar del Símbolo Cathólico Indiano de Luis Jerónimo de Oré en la Biblioteca Nacional de Lima." FENIX, no. 38 (January 8, 2021): 35–48. http://dx.doi.org/10.51433/fenix-bnp.1996.n38.p35-48.
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Es muy apreciada la recientemente aparecida edición facsimilar del Symbolo Catholico Indiano de Fray Luis Jerónimo de Oré, publicada originalmente por Antonio Ricardo en Lima de 1598, ya que hay muy pocos ejemplares de este libro tan importante. Aparte de la que existe en la Biblioteca Nacional en Lima, los registros señalan que solamente existen otras tres copias: en la Biblioteca Nacional de Chile, en la Biblioteca Británica en Londres, y en Nueva York en la Hispanic Society of America; pero su escasez es una prueba de que sirvió para su propósito original: ser un manual para el uso de aquellos involucrados en diseminar la Cristiandad entre los quechuas y aymaras de los Andes. Debemos asumir que la mayoría de las copias impresas del Symbolo fueron tan usadas que se rompieron en pedazos, y que las cuatro copias conocidas que han sobrevivido lo hicieron solamente por casualidad. La mala condición del ejemplar en la Biblioteca Nacional apoya esta tesis, y nos puede ayudar a comprender cómo fue usada por el sacerdote o fraile que fue su dueño allá en el siglo XVII.
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Fraser, Valerie. "Sobre el mundo de los libros en el Perú colonial : a propósito de un ejemplar del Símbolo Cathólico Indiano de Luis Jerónimo de Oré en la Biblioteca Nacional de Lima." FENIX, no. 38 (January 1, 1996): 35–48. http://dx.doi.org/10.51433/fenix-bnp.1996.n38.p35-48.
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Es muy apreciada la recientemente aparecida edición facsimilar del Symbolo Catholico Indiano de Fray Luis Jerónimo de Oré, publicada originalmente por Antonio Ricardo en Lima de 1598, ya que hay muy pocos ejemplares de este libro tan importante. Aparte de la que existe en la Biblioteca Nacional en Lima, los registros señalan que solamente existen otras tres copias: en la Biblioteca Nacional de Chile, en la Biblioteca Británica en Londres, y en Nueva York en la Hispanic Society of America; pero su escasez es una prueba de que sirvió para su propósito original: ser un manual para el uso de aquellos involucrados en diseminar la Cristiandad entre los quechuas y aymaras de los Andes. Debemos asumir que la mayoría de las copias impresas del Symbolo fueron tan usadas que se rompieron en pedazos, y que las cuatro copias conocidas que han sobrevivido lo hicieron solamente por casualidad. La mala condición del ejemplar en la Biblioteca Nacional apoya esta tesis, y nos puede ayudar a comprender cómo fue usada por el sacerdote o fraile que fue su dueño allá en el siglo XVII.
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Gonçalves, Chryslen Mayra Barbosa, and Roger Adan Chambi Mayta. "Ñankha Usu, Khapaj Niño y Mallku Usu." Maloca: Revista de Estudos Indígenas 4 (May 9, 2021): e021003. http://dx.doi.org/10.20396/maloca.v4i00.14325.
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Este artículo está conformado por relatos de los autores y de indígenas quechuas y aymaras de los Andes bolivianos acerca del ingreso de la pandemia en sus territorios, así como por los problemas desencadenados durante el gobierno transitorio de Jeanine Añez, que asumió la presidencia de Bolivia después de la renuncia de Evo Morales Ayma. Enfocamos nuestro análisis en los distintos ámbitos sociales que fueron afectados tanto por la crisis sanitaria como por la crisis política, entre ellos la economía, con las consecuencias especialmente para los sectores informales que representan la mayoría de los trabajadores en Bolivia; las cosmovisiones, con las respuestas onto-epistemologicas a la llegada del visitante coronavirus (Khapaj Niño, Ñankha Usu y Mallku Usu); la colectividad, con las salidas solidarias de comunidades frente a las ineficaces medidas del gobierno; la muerte, con los ritos funerarios y la desestabilización de las relaciones entre muertos y vivientes; y, por último, la política con los procesos de manifestaciones y bloqueos en contra de las medidas del gobierno provisorio y en favor de nuevas elecciones. Todos estos ámbitos se interrelacionan en la actual coyuntura boliviana.
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Zapata Delgado, Mario. "Confrontaciones entre la historia y escuela: El Puquina en el sur andino." Veritas 21, no. 1 (January 13, 2020): 59. http://dx.doi.org/10.35286/veritas.v21i1.259.
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Desde que se ha dado con la existencia del puquina en la vertiente occidental ha sido punto de concentración de estudios lingüísticos, antropológicos e históricos, los cuales ha pretendido demostrar su existencia. Va desde la cuenca del Chili (Arequipa) hasta Atacama en algunos autores y otros hasta el Sama en Tacna, lo cierto es que se ha creado una corriente historiográfica basada en “el ídolo de los orígenes” la cual presume sobre la actuación puquina en esta región, lo cierto es que hubo enclaves, puquinas, además de aymaras, quechuas, coli y una forma de atacameño en la zona, entonces se busca reformular el conocimiento de los asentamientos étnicos y culturales su intervención y protagonismo en Arequipa. A pesar de cobijar esta herencia, la escuela se mantiene al margen de la importancia de la presencia puquina; ni el diseño curricular, menos la contextualización, diversificación, concreción y toda la prolífica gama de “cion” que existen como etiquetas del MINEDU, han servido para fortalecer saberes que permitan una nueva mirada de la historia de Arequipa y sobre todo recrear una memoria e identidad, como producto de la diversidad. Más bien se aprecia una reinvención de los puquina en términos de herencia cultural; desde la academia, gobiernos locales y prácticas ciudadanas.
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Amaru, Ricardo, Ariel Amaru, Hortensia Miguez, Torres Gina, Josue Mamani, Oscar Vera, Heriberto Cuevas, Josef T. Prchal, and Jaroslav F. Prchal. "Bolivian Aymara Natives with Chronic Mountain Sickness Have Autonomous BFU-E Growth." Blood 126, no. 23 (December 3, 2015): 5206. http://dx.doi.org/10.1182/blood.v126.23.5206.5206.
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Abstract Background Erythrocytosis / polycythemia is divided into primary and secondary. Primary polycythemia can be either acquired; i.e. polycythemia vera (PV) due to somatic JAK2 mutation, or congenital due to germ-line DNA changes (erythropoietin (EPO) receptor and VHL mutations in Chuvash polycythemia). These mutations are expressed within erythroid progenitors, drive increased erythropoiesis and are detected by hypersensitive or autonomous EPO BFU-E responses. In contrast, secondary erythrocytosis (SE), such as seen with cardiopulmonary pathologies, is driven by the circulating EPO. Chronic mountain sickness (CMS) is characterized by high altitude pathological erythrocytosis and by cognitive and neurological impairments. CMS is found in subjects living in high altitude (2500 meters and higher). In La Paz, Bolivia, (3600m) there is 7% incidence of CMS erythrocytosis. Some human populations (Tibetans, Andean Quechuas and Aymaras, and Ethiopians) are adapted to very high altitudes and their adapted phenotypes and, in some instances, evolutionarily selected haplotypes, have been reported. Whole genome was evaluated in Andeans and two genes, SENP1 and ANP32D were found to be evolutionarily selected and correlated with presence or absence of erythrocytosis. The genes down-regulation in hypoxia had survival benefit in Drosophila ortholog (1).SENP1 desumoylate GATA-1 and other regulatory proteins and is critical for definitive erythropoiesis (2,3). Here we evaluated native Aymara La Paz dwellers with three types of polycythemia: CMS, SE secondary to cardiopulmonary disease, and PV, by clinical studies and by in vitro evaluation of erythroid progenitors, and compared them to non-polycythemic subjects. Patients and Methods Complete blood count was performed by automatic hematologic counter (Micro 60, USA). Serum EPO was measured by Elisa (R&D System, USA) and JAK2V617F mutation analysis by PCR assay. Erythroid progenitors were isolated by density gradient centrifugation and cultured in methylcellulose medium with and without EPO (Stem Cell technologies, Canada) at 370 C and 5 % CO2. BFU-E colonies reading was carried out according to standardized criteria at 7 and 14 days. Results Table. Normal Control(n=10) CMS (n=15) Secondary Erythrocytosis(n=10) PolycythemiaVera (n=5) 1.Gender M/F 10/0 15/0 10/0 3/2 Age (range) 42 (40-47) 48 (29-58) 53 (34-72) 67 (42-74) Hb g/dl (SD) 16.2 (+ 0.9) 20.3 (+ 0.9) 22.8 (+ 1.4) 20.0 (+ 2.5) Ret % (SD) 1.3 (+ 0.1) 2.9 (+ 1.3) 3.6 (+ 1.2) 2.1 (+ 0.3) WBC /ul (SD) 6300 (+ 1600) 7200 (+ 1900) 6600 (+ 1700) 16600 (+ 4800) PLT 103 ul (SD) 273 (+ 80) 229 (+ 58) 193 (+ 54) 604 (+ 177) sEPO mUI/ml (SD) 10.0 (+ 3.9) 10.5 (+ 2.2) 82.9 (+ 30.4) 3.0 (+ 1.2) JAK2 V617F, No. (%) 0 (0) 0 (0) 0 (0) 100 Apoptosis Normal Delayed Normal Delayed BFU-E: EEC 0 (0-0) 10 (2-25) 0 (0-0) 45 (25-70) References: 1. Yu L et al. J Exp Med., 2010, 207:1183. 2. Sharma D et al. Cell Report, 2013, 3:1640. 3. Zhou D et al. Am J Hum Genet. 2013, 93:452. 4. Kapralova K et al. Blood. 2014,123:391 Conclusions a) Endogenous erythroid colony (EEC) are present in Aymaras with CMS, indicating primary polycythemia. b) Endogenous EECs are higher in PV than in CMS. c) CMS subjects have normal serum EPO levels. d) The role of SENP1, and hypoxia-regulated RUNX1 and NF-E2 (4) that promote erythropoiesis, is being interrogated in native erythroid cells. e) It remains to be determined if the autonomous BFU-E growth is specific for Aymara's CMS or present in CMS individuals of other ethnicities. Disclosures No relevant conflicts of interest to declare.
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Gayà-Vidal, Magdalena, Pedro Moral, Nancy Saenz-Ruales, Pascale Gerbault, Laure Tonasso, Mercedes Villena, René Vasquez, Claudio M. Bravi, and Jean-Michel Dugoujon. "mtDNA and Y-chromosome diversity in Aymaras and Quechuas from Bolivia: Different stories and special genetic traits of the Andean Altiplano populations." American Journal of Physical Anthropology 145, no. 2 (April 5, 2011): 215–30. http://dx.doi.org/10.1002/ajpa.21487.
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Duran, Valeria. "Diferentes interpretaciones sobre el katarismo. Discusiones desde una perspectiva indianista." Pelícano 4 (August 28, 2018): 044. http://dx.doi.org/10.22529/p.2018.4.03.
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Different Interpretations about Katarismo. Discussions from an Indianist PerspectiveResumenKatarismo e indianismo son dos expresiones políticas indias que emergen en Bolivia a principios de la década del '60 (indianismo) y del '70 (katarismo). Su peculiaridad consiste en que se constituyen como dos corrientes políticas creadas específicamente por indios aymaras y quechuas –con mayor participación de los primeros respecto de los segundos–. Son varios los autores que coinciden en afirmar que el surgimiento de ambas corrientes se encuentra vinculado a un proceso de resistencia y lucha india, cuyo origen data de la dominación colonial y se extiende hasta la actualidad (Mamani, 2017; Mamani y Cruz, 2011; Portugal y Macusaya, 2016; Reinaga, 2012[1970a]; Velásquez, 2016).Las interpretaciones del katarismo relacionadas a la figura del líder indio Tupak Katari, son las más numerosas y conocidas. Sin embargo, esto no significa que haya claridad a la hora de distinguir entre las diferentes perspectivas ideológico-políticas que asumen el nombre de Katari como referente de lucha. Por este motivo, propongo dialogar con algunas perspectivas que estudian el katarismo, con el fin de mostrar la diversidad de interpretaciones difundidas sobre esta corriente.El objetivo de esta investigación apunta a analizar, desde una perspectiva crítica, algunas interpretaciones históricas sobre el katarismo que tienden a encubrir o invisibilizar la influencia del indianismo dentro del proceso político del katarismo. En este sentido, considero importante indicar que realizaré un abordaje de la temática propuesta desde una perspectiva indianista.AbstractKatarism and Indianism are two Indian political expressions that emerge in Bolivia at the beginning of the 1960s (Indianism) and the 70s (Katarism). Its peculiarity is that they are constituted as two political currents created specifically by Aymara and Quechua Indians -with more participation of the first ones than the second ones-. There are several authors who agree that the emergence of both traditions is related to a process of Indian resistance and struggle, whose origin dates from colonial domination and extends to the present (Mamani 2017, Mamani and Cruz, 2011; Portugal and Macusaya, 2016; Reinaga, 2012[1970a]; Velásquez, 2016).The intepretations of Katarism related to the indian leader Tupak Katari figure, are the most numerous and known. However, this doesn‟t mean that there is clarity when it comes to distinguish between the different ideological-political perspectives that assume the name of Katari as a reference of fight. For this reason, I propose to dialogue with some perspectives that study katarism, in order to show the diversity of interpretations spread about this tradition.The objective of this research aims to analyse, from a critical perspective, some historical interpretations about Katarism that tend to cover up or hide the influence of Indianism within the political process of Katarism. In this way, I believe it‟s important to indicate that I will approach the proposed topic from an Indianist perspective.Key words: Katarism, Indianism, Indian political thought.
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Aryal, Binod. "Effects of high altitude in pregnancy: an opportunity of research in KAHS." Journal of Karnali Academy of Health Sciences 1, no. 3 (December 31, 2018): 1–2. http://dx.doi.org/10.3126/jkahs.v1i3.24145.
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Pregnancy is a special condition in a women’s life with unique physiological changes. There has been some research on physiological changes in human body in high altitude; however, there are many things still unknown about pregnancy at high altitude. It is an estimation that about 140 million people worldwide live in high altitude of above 2500 m, and it is believed that the hypobaric hypoxia of pregnancy at high altitude is the most common cause for maternofetal hypoxia. It has been seen that the babies born at high altitude are smaller, and the degree of smallness is inversely correlated with the number of generations of ancestors of high-altitude residence. Some studies show that women in populations with high-altitude ancestry, such as the Aymaras or Quechuas in South America and Tibetans in Asia, deliver heavier babies than women from European ancestry in South America or Han women in China living at high altitude. A study by Jensen and Moore shows that in Colorado, altitude acts as an independent factor in determining birth weight, with a reduction in birth weight of 100 g per 1000 m elevation gain.
Studies have shown that low birth weight at high altitude has no association with socioeconomic status. Hence, it may reflect either hypoxia-induced intrauterine growth restriction or genetic adaptation. The latter implies a strong fetomaternal interaction involving adaptation to hypoxia on several levels. It also reflects the importance of interaction between the mother and the fetus which is stressed by the fact that better maternal ventilator response to hypoxic stress at high altitude correlates positively with birth weight. Another study shows that people living at altitudes of 4000 m and above have an arterial partial pressure of oxygen of 50 mmHg and an arterial oxygen saturation of just above 80%.
There has been many studies on populations living in high-altitude regions for many generations, like Quechuas and Tibetans, which show many functional and structural adaptations in high altitude. This adaptation helps to allow for a way out for the main metabolic problem they face: maintaining an acceptably high scope for sustained aerobic metabolism despite reduced availability of oxygen in the inspired air. The functional adaptation to high altitude is measured indirectly by determining aerobic capacity, which reflects not only the maximum work performance but also the success of the individual’s biological oxygen transport system.
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Proulx, Paul. "Quechua and Aymara." Language Sciences 9, no. 1 (April 1987): 91–102. http://dx.doi.org/10.1016/s0388-0001(87)80011-6.
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Emlen, Nicholas Q., and Johannes Dellert. "On the polymorphemic genesis of some Proto-Quechuan roots." Diachronica 37, no. 3 (August 5, 2020): 318–67. http://dx.doi.org/10.1075/dia.16041.eml.
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Abstract In the Proto-Quechuan lexicon, many two-segment phonetic substrings recur in semantically related roots, even though they are not independent morphemes. Such elements may have been morphemes before the Proto-Quechuan stage (i.e., in Pre-Proto-Quechuan). On the other hand, this may simply be due to chance, or to phonesthesia. In this paper, we introduce the Crosslinguistic Colexification Network Clustering (CCNC) algorithm, as well as an accompanying test statistic, which allow us to evaluate our claims against a neutral standard of semantic relatedness (the CLICS2 database; List et al. 2018). We obtain very strong statistical evidence that there are hitherto unexplained recurrent elements within Proto-Quechuan roots, but not within roots reconstructed for Proto-Aymaran, the proto-language of a neighboring language family whose members are otherwise structurally very similar to Proto-Quechuan, and which has therefore long been considered an obvious candidate for deep shared ancestry. Some of these elements are explainable as phonesthemes, but most appear to reflect archaic Quechuan morphology. These findings are consistent with an emerging picture of the early Quechuan-Aymaran contact relationship in which Quechuan structure was reformatted on the Aymaran template.
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Pache, Matthias. "Lexical Evidence for Pre-Inca Language Contact of Mapudungun (Mapuche) with Quechuan and Aymaran." Journal of Language Contact 7, no. 2 (May 14, 2014): 345–79. http://dx.doi.org/10.1163/19552629-00702005.
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Mapudungun, often also called Mapuche, is a language isolate spoken in southern Chile and parts of Argentina. It presents structural, phonological and phonotactic similarities to the central Andean Quechuan and Aymaran language families. Many lexical items of Mapudungun have obviously been borrowed from Quechuan and Aymaran during or after the Inca presence in northern Mapuche territory. However, recent language contact may not be the only source of lexical parallels. The aim of the present article is to uncover evidence for alternative scenarios that could account for these parallels. As such, four exemplary Mapudungun roots clearly related to Quechuan and/or Aymaran roots are discussed in detail. First, the possibility that the respective lexical parallels are recent borrowings should be excluded. Second, it must be decided whether there is any evidence for the proposal that the respective Quechuan/Aymaran roots have been transferred into Mapudungun vocabulary via surrounding languages. The two-step approach developed here may undergo further refinement in future investigations of language contact in the Americas and elsewhere.
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Song, Jihyun, Seonggyun Han, Ricardo Amaru, Teddy Quispe, Dongwook Kim, Jacob E. Crawford, Josef Stehlik, Rasmus Nielsen, Younghee Lee, and Josef T. Prchal. "Novel Form of Alternative Splicing of NFKB1. Its Role in Polycythemia and Adaptation to High Altitude in Andean Aymara." Blood 132, Supplement 1 (November 29, 2018): 2316. http://dx.doi.org/10.1182/blood-2018-99-117463.
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Abstract Evolutionary adaptations to high altitude in Tibetans, Ethiopians, and Andean populations of South America have shown that Tibetans and Ethiopians have normal hemoglobin %, while most of Aymara and Quechua of the Andean highlands are polycythemic. Whole genome sequencing (WGS) in Quechua identified enriched SENP1 and ANP32D genes correlating with polycythemia (Zhou et al, Am J Hum Genet. 2013 Sep 5; 93(3): 452-462) but these genes were neither enriched nor segregated with polycythemia in Aymara. Instead, we identified that genes enriched in Aymara are related to regulation of cardiovascular development in high-altitude adapted Andeans, BRINP3, NOS2, and TBX5 (Crawford et al, Am J Hum Genet. 2017 Nov 2;101(5):752-767). To further search for Aymara propensity to polycythemia, we analyzed transcriptomes from Aymara and Europeans living in La Paz, Bolivia (3,639-4,150m) from limited amount of peripheral blood reticulocytes, platelets and granulocytes, but only granulocyte RNA was adequate for unbiased whole transcriptome analyses. In Aymaras, 2,585 genes were upregulated and 365 genes were downregulated (Adjp<0.05, fold difference <-2.0, and >2.0). Many of these modulated genes are involved in inflammatory pathways including B-cell activation (FDR=0.005) and NF-κB signaling pathway (FDR=0.011). We then analyzed differential exon usage in the transcriptome and identified 2,475 genes with alternative splicing events, comprising 1,568 exon skipping, 485 intron retention, 175 alternative 3' splice sites, 144 alternative 5' splice sites, and 902 mutually exclusive exons. These alternative spliced genes were also overrepresented in inflammatory pathways (TNF receptor, IL-1 and IL-23 mediated signaling, and NF-κB signaling). Notably we detected the previously unreported NFKB1 alternate transcripts skipping exon 4 or 5, which lead to the out-of-framed NFKB1 mRNA, generating the truncated nonfunctional NF-κB protein (Figure). Inflammation is a potent suppressor of erythropoiesis and the NF-κB is transcriptional regulator of plethora of inflammatory genes. Further, NF-κB also interacts with erythropoiesis-regulators, hypoxia-inducible factors (HIFs). By the integrative analysis of the Aymara transcriptome and WGS, we identified 46 NFKB1 splicing quantitative trait loci (sQTLs). Among these 46 sQTLs, five single nucleotide polymorphisms (SNP) were in high linkage disequilibrium, and two (rs230511 and rs230504) were more enriched in Aymara (allele frequency: 0.878) (Figure) and within a genomic region where Andeans are genetically differentiated from lowland Native Americans (peak FST = 0.37, peak PBSn1 = 0.31). These sQTLs rs230511 and rs230504 were corelated with two functionally important exon skipping (exon 4 and 5) in NFKB1 as described above. Furthermore, these two SNPs were correlated with higher hemoglobin levels and lower leukocytes; the wild-type NFKB1 transcript inversely correlated with hemoglobin%. We report Aymara have differentially expressed and alternatively spliced transcripts of genes modulating inflammation, particularly NFKB1. This Aymara enriched NFKB1 haplotype variant stands out as a major cause of Aymara adaptation to high altitude, as this truncated nonfunctional NF-κB variant peptide correlates with higher hemoglobin, lower leukocytes and suppresses inflammation. These data indicate that NFKB1 SNPs enriched in Aymara are associated with alternative spliced NFKB1 transcripts which contribute to polycythemia in Aymara. Further evaluation of NF-κB and HIFs' transcriptional activity and their correlation with inflammatory makers, hepcidin and erythroferrone in Aymara and Europeans living at the same high altitude is under way. JS and SH contributed equally to this work. YL and JTP act as equivalent co-senior authors. Figure. Figure. Disclosures No relevant conflicts of interest to declare.
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Adelaar, Willem. "Reconstruction Beyond Proto-Languages In the Middle Andes." Cadernos de Linguística 1, no. 1 (July 9, 2020): 01–13. http://dx.doi.org/10.25189/2675-4916.2020.v1.n1.id274.
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The perception that the numerous similarities in lexicon, phonology and structure which unite the Quechuan and Aymaran language families in the Middle Andes region are due to intensive language contact prior to the stage of their proto-languages, rather than to a common genetic source as was previously assumed, has made it possible to visualize some of the originally inherited characteristics of each of the two linguistic lineages. This new perspective opens up multiple fields of further investigation, for instance, (a) determining the directionality of loan words (mainly from Quechuan to Aymaran, and rarely the other way around); (b) reconstructing the the structural profile of each of the two lineages prior to the beginning of their contact relation; and (c) creating the conditions for a separate external comparison of each lineage with other language families and isolates in the wider surroundings. In more general terms, it now appears possible to access earlier stages in the historical development of the Quechuan and Aymaran than that of the two proto-languages, to locate the original homeland of each lineage in relation to the newly established chronology, and to speculate on the societal context of the initial contact.
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Muysken, Pieter. "Multilingualism and mixed language in the mines of Potosí (Bolivia)." International Journal of the Sociology of Language 2019, no. 258 (August 27, 2019): 121–42. http://dx.doi.org/10.1515/ijsl-2019-2031.
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Abstract Using the methodology of historical sociolinguistics, this article explores multilingualism and language contact in the mines of Potosí (Bolivia) in the colonial period. Potosí was the destination of massive migration during its economic heydays around 1610 and one of the largest cities in the Western hemisphere at the time. In the mines special codes were developed, with a specialized lexicon that contains words from different languages. This lexicon was so different that the first vocabulary of the mining language was written in 1610, and many have followed from that date onward. Quechua most probably played a key role as intermediary language between two forms of speaking: the indigenous mining language of the free workers, yanaconas and mingas, probably a mix of Spanish and Quechua, and the language of the forced workers, mitayos, possibly a mix of Aymara and Quechua. The similarities between Aymara and Quechua must have contributed to this possibility of an intermediary language.
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Urban, Matthias. "Is there a Central Andean Linguistic Area? A View from the Perspective of the “Minor” Languages." Journal of Language Contact 12, no. 2 (August 14, 2019): 271–304. http://dx.doi.org/10.1163/19552629-01202002.
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In this article, I reconsider the evidence for a Central Andean linguistic area. I suggest that there is no evidence for a clear-cut linguistic area comprising the entire Central Andes narrowly defined, and that perceived homogeneity is partially due to an overemphasis on the largest and surviving Central Andean language families, Quechuan and Aymaran. I show that none of the other Central Andean languages known sufficiently well match their typological profile to a high degree. I make a contribution to a more adequate picture by discussing some typological aspects tentatively recoverable for the extinct and poorly documented languages of the North-Central Andes. These suggest that the North was the site of linguistic traits contrasting with those of Quechuan and Aymaran.
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SWINEHART, KARL. "The Ch'ixi Blackness of Nación Rap's Aymara Hip-Hop." Journal of the Society for American Music 13, no. 4 (November 2019): 461–81. http://dx.doi.org/10.1017/s1752196319000373.
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AbstractThis essay examines the music of Nación Rap, Aymara rappers of El Alto, Bolivia, as an expression of what Aymara sociologist Silvia Rivera Cusicanqui terms a ch'ixi cultural form, one that juxtaposes seeming opposites into a changed third. I look to earlier moments of Aymara and Quechua cultural production, specifically colonial New World Baroque art, to consider Aymara hip hop as another instance of ch'ixi cosmopolitanism. In examining the lyrical, musical, and visual elements of Nación Rap's performance, I argue that their music intervenes in local ideologies of race and Indigeneity. By reformulating what is understood as Aymara, by situating the Aymara language as poetically equivalent to the colonial lingua franca of Spanish, English, and French, and by wearing Aymara clothing and hairstyles in the performance of an urban musical genre with proximity to Blackness, these artists challenge dominant racial logics of their society.
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Bongiorno, Vito. "The way coca “speaks”." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 24, no. 4 (December 1, 2014): 715–34. http://dx.doi.org/10.1075/prag.24.4.02bon.
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In this paper I will describe and interpret some data from Southern Quechua and Southern Aymara spoken texts recorded during traditional divinatory sessions. This analysis is aimed to show that divination can be considered as an example of how ritual speech, often described as a phenomenon based on fixed sequences, is characterized by variable elements too, being the relationship between a particular “context of situation” and the divinatory speech event very strong. In particular, the analysis focuses on a specific kind of speech acts, which seem to be built with the help of morphological devices that are normally used to indicate the source of information in the Quechua and Aymara language families. The same devices are used with a specific performative function in the context of divination: To “officialise” the message of the oracle and to oppose this to the speech acts of the diviner.
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Martínez Guaca, Wilson, and Dianny Guerrero Montilla. "Los caminos del buen vivir." Revista Lumen Gentium 3, no. 2 (October 20, 2020): 45–64. http://dx.doi.org/10.52525/lg.v3n2a4.
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El presente artículo sobre el buen vivir, que se ha convertido en un paradigma de los pueblos originarios que ofrece una salida al desarrollismo racional, hace un recorrido por la visión general del concepto, se detiene en las concepciones indígenas de Bolivia con énfasis en los aymara y los quechuas, de Ecuador con el pueblo kichwa y los pueblos amazónicos, de Paraguay con el pueblo guaraní y de Colombia con el pueblo nasa.
Abstract
The present article about Buen vivir (good living), which has become a paradigm of the original people as a way out of rational developmentalism, takes a tour through the general vision of the concept, stopping in the indigenous conceptions of Bolivia with the Aymara and the Quechuas, from Ecuador with the Kichwa and the Amazonian people, from Paraguay with the Guaraní people and from Colombia with the Nasa people. It afterwards extends in postures such as those of the pluriverse and the cosmo-community, and in general of the anti-systemic and ecological social movements, to arrive at an approach from political culture found in Ecuador and Bolivia constitutions to its maximum expression, and in several studies that propose it as the exit to visions of development, progress and the capitalist world system, as well as a different political option to capitalism and socialism.
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Allpanchis, Revista. "Primer Congreso de la lengua quechua y lengua aymara." Allpanchis 19, no. 29/30 (October 3, 2020): 581–92. http://dx.doi.org/10.36901/allpanchis.v19i29/30.990.
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Hannß, Katja. "The formation of the Kallawaya language." Journal of Pidgin and Creole Languages 34, no. 2 (November 25, 2019): 243–86. http://dx.doi.org/10.1075/jpcl.00040.han.
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Abstract In this paper, I will discuss the question of the formation of the mixed and secret Kallawaya language, spoken by traditional herbalists at Lake Titicaca, Bolivia. The parental languages of Kallawaya are Southern Quechua (Quechua IIC), which provided the grammar, and now-extinct Pukina, which presumably supplied the lexicon. I argue that Kallawaya arose from lexical re-orientation, having been created by Quechua native speakers. As such it does not present an instance of selective replication (Matras 2000). To support this claim, I will discuss lexical, grammatical, and structural evidence. In contrast to what has been claimed by Stark (1972), only a small part of the Kallawaya lexicon links to Pukina. Moreover, the Kallawaya grammar is as good as identical to that of Southern Quechua but contains some grammatical markers that do not trace back to Quechua or Aymara. It is the aim of this paper to concentrate on these deviant markers, investigating possible relationships with Pukina. I will show that demonstrated links to Pukina are scarce and that the formation of Kallawaya is better explained as a case of lexical re-orientation.
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Pantoja Villalobos, Leonel. "Análisis de legislación de la Ley General de Coca." Revista de la Facultad de Derecho de México 67, no. 269 (November 14, 2017): 1117. http://dx.doi.org/10.22201/fder.24488933e.2017.269.62505.
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El Estado Plurinacional de Bolivia, cuenta con una población<br />total de 10.4 millones habitantes, mayoritariamente indígena, entre los que se encuentran los pueblos originarios quechua con el 31% y aymará con el 25%, sus idiomas oficiales son tan diversos<br />como sus pueblos: español, quechua, aymará, guaraní y otras 33<br />lenguas.3 Bolivia tiene la segunda mayor población indígena de<br />América del Sur luego de Perú. El articulo 30 numeral I de la Constitución Política del Estado plasma que las Naciones De Bolivia son colectividades humanas ubicadas en territorio boliviano que comparten identidad cultural, idioma, tradición histórica, instituciones, territorialidad y cosmovisión, cuya existencia es anterior a la invasión colonial española.
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Emlen, Nicholas Q. "Perspectives On The Quechua–Aymara Contact Relationship And The Lexicon And Phonology Of Pre-Proto-Aymara." International Journal of American Linguistics 83, no. 2 (April 2, 2017): 307–40. http://dx.doi.org/10.1086/689911.
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Szemiński, Jan. "Sapsi – una real institución que no deja huellas." Estudios Latinoamericanos 39 (December 31, 2020): 143–63. http://dx.doi.org/10.36447/estudios2019.v39.art9.
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En el siglo XVI las palabras sapsi o zapsi en quechua y hayma en aymara describían lo poseído en común: tierra y bienes, y también trabajo en común ejecutado en tierra y con bienes comunes. El artículo basado en visitas de funcionarios españoles y respuestas de los administradores indígenas trata de enumerar los usos de lo llamado sapsi, la organización de su administración y el modo de negociar trabajo necesario y uso del producto como comidas, vestidos o dinero.
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López, Luis Enrique. "Educación Bilingüe en Puno: lo hecho y lo por hacer." Amazonía Peruana, no. 18 (December 14, 1989): 127–44. http://dx.doi.org/10.52980/revistaamazonaperuana.vi18.164.
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El origen del Programa Educativo Bilingüe en Puno está relacionado con la reforma educativa del gobierno del General Velasco. Desde entonces, esta experiencia ha sufrido modificaciones debido a las orientaciones opuestas de los sucesivos gobiernos. A pesar de estos problemas, este programa, que está orientado a hablantes de quechua y aymara, en su mayoría campesinos, ha logrado importantes resultados y actualmente se encuentra en una fase de consolidación. Es posible que muy pronto la experiencia se extienda a toda la región.
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Ströbele-Gregor, Juliana. "Culture and Political Practice of the Aymara and Quechua in Bolivia." Latin American Perspectives 23, no. 2 (April 1996): 72–90. http://dx.doi.org/10.1177/0094582x9602300205.
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Howard-Malverde, Rosaleen, and Andrew Canessa. "The school in the Quechua and Aymara communities of highland Bolivia." International Journal of Educational Development 15, no. 3 (July 1995): 231–43. http://dx.doi.org/10.1016/0738-0593(95)00012-r.
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Adelaar, Willem F. H. "Modeling convergence: Towards a reconstruction of the history of Quechuan–Aymaran interaction." Lingua 122, no. 5 (April 2012): 461–69. http://dx.doi.org/10.1016/j.lingua.2011.10.001.
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Callejas, Germán Vargas. "Visión e integración de la perspectiva ambiental en la Universidad Indígena de Bolivia - UNIBOL." Educar em Revista, spe3 (2014): 89–108. http://dx.doi.org/10.1590/0104-4060.38109.
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La sostenibilidad ambiental es uno de los objetivos de las universidades, que en función de sus recursos y singularidades económicas y socioculturales, paulatinamente, están asumiendo este desafío. En el contexto boliviano, en 2008, inician sus labores las universidades indígenas, cuya creación, funcionamiento y proyección se basan en principios ambientales propios de las culturas Aymara, Quechua y Guaraní, que a través de estas instituciones académicas pretenden conservar, transmitir y actualizar sus saberes y modelos de desarrollo, que tienen como referente fundamental la convivencia respetuosa y equilibrada con la naturaleza.
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Campbell, Lyle. "The Quechumaran Hypothesis and Lessons for Distant Genetic Comparison." Diachronica 12, no. 2 (January 1, 1995): 157–200. http://dx.doi.org/10.1075/dia.12.2.02cam.
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SUMMARY The controversial Quechumaran proposal, of a distant genetic relationship between the Quechuan and Aymaran families, is an excellent case for checking techniques for dealing with hypothesized remote linguistic kinship and for testing the ability of methods to distinguish diffused from inherited material. This paper examines the arguments against the genetic hypothesis and emphasizes the lessons learned for attempts to establish distant genetic relationships in general. It reassesses the evidence for Quechumaran, considers additional data, and concludes that the arguments against it are not well-founded and that the evidence shows the proposal very suggestive, although not conclusive. RÉSUMÉ La proposition, évidemment controverse, d'un rapport génétique lointaine entre le Quéchuan et l'Aymaran peut servir d'un excellent cas de vérification des techniques employées pour les hypothèses d'apparenté linguistique éloignée et pour le contrôle de la capacité des méthodes à distinguer entre des données diffusées et les données héritées. Le présent article examine les arguments contre l'hypothèse génétique de ces deux familles de langues et met en relief les leçons apprises pour les essais d'établir des rapports génétiques lointains en général. Il fait une reévaluation de l'évidence pour une famille Quechu-maran, met en évidence des donnés supplémentaires, et arrive à la conclusion que les arguments contre une telle affiliation ne sont pas bien fondés, et que l'évidence apportée rend une telle proposition très suggestive, bien que non concluante. ZUSAMMENFASSUNG Der, zugegebenermaBen, kontroverse Vorschlag einer entfernten Ver-wandtschaft zwischen Ketschuan und Aymaran stellt einen vorzüglichen Fall dar, Hypothesen dieser Art grundsätzlich und die Fähigkeit der Methoden, zwischen entlehnten und ererbten Sprachgut zu unterscheiden, einem Test zu unterwerfen. Der vorliegende Beitrag untersucht zunächst die Argumente ge-gen die 'Ketschumaran-Hypothese' und betont die Lehren, die aus einem sol-chen Versuch, entfernte Verwandtschaften nachzuweisen, im allgemeinen ge-zogen werden können. Er unterzieht die Daten, die fur eine solche Verwandt-schaft ins Feld gezogen worden sind, einer nochmaligen Prüfung, bringt wei-tere Daten herbei und zieht den SchluB, daB die Argumente gegen die Hypothese nicht hinreichend begründet sind und daB hingegen die vorhandene Evi-denz eine solche entfernte Verwandtschaft durchaus nahelegt, wenngleich sie nicht hinreichend beweisen kann.
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Quispe Quispe, Milagros Rosario, and Richard Hernán Roca Garay. "Determinantes de la pobreza en el Perú bajo el enfoque de activos." Pensamiento Crítico 24, no. 1 (July 31, 2019): 55–78. http://dx.doi.org/10.15381/pc.v24i1.16559.
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El objetivo del presente trabajo es analizar los determinantes de la pobreza en el Perú bajo el enfoque de activos. A través del análisis del modelo de regresión logística se halla que el acceso a servicios básicos como agua potable, electricidad, servicios higiénicos y teléfono, reducen significativamente la probabilidad de ser pobre, así mismo, poseer título de propiedad de la vivienda que se habita y que ésta cuente con mayor número de habitaciones reduce la probabilidad de ser pobre. Mientras que no tener educación, jefe del hogar con lengua nativa quechua, aymara u otra lengua nativa y familias con mayor número de miembros aumenta la probabilidad de caer en pobreza.
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Hugues, Fr Juan. "Presentación." Allpanchis 1, no. 1 (September 2, 2020): 3. http://dx.doi.org/10.36901/allpanchis.v1i1.313.
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El IPA ha sido fundado en 1968 por los Obispos y Prelados de siete jurisdicciones eclesiásticas: Cusco, Puno, Abancay, Juli, Ayaviri, Sicuani y Chuquibambilla. La idea había surgido desde 1966 y el Arzobispo del Cusco, Mons. Ricardo Durand Flores consiguió de la Iglesia Católica Alemana, mediante la organización Adveniat, el presupuesto necesario para llevar a cabo los cursillos y las investigaciones previas a la elaboración de líneas de acción pastoral para una Evangelización que respete y fomente los valores culturales del pueblo campesino aymara y quechua de la región sur-andina del Perú. La Sociedad Misionera Americana (Padres de Maryknoll) también proporcionó una importante ayuda económica inicial.
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Vitzthum, V. J. "The home team advantage: reproduction in women indigenous to high altitude." Journal of Experimental Biology 204, no. 18 (September 15, 2001): 3141–50. http://dx.doi.org/10.1242/jeb.204.18.3141.
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SUMMARY Although there is substantial evidence that environmental conditions disrupt reproductive function among newcomers to hypoxic settings, it is not certain that low oxygen pressure reduces fertility among those indigenous to high altitude. Even when fertility does appear to be relatively lower, numerous behavioral and sociocultural factors may be responsible. These are best examined within demographic frameworks that delineate a finite list of the proximate determinants of fertility. The findings presented here are based on several studies of indigenous Andean populations (Peruvian Quechua at 4000m, Bolivian Quechua at 3100m, Bolivian Aymara at 4000m). Data on ovarian function suggest that neither progesterone levels nor menstrual cycle length or regularity are significantly different from those of women at lower altitudes. Data on two behavioral factors that determine fertility levels, coital frequency and infant feeding practices, suggest that the former is not likely to be of significance in co-habitating couples, but that variation in breastfeeding patterns has probably made a substantial contribution to differences in fertility among at least some populations at high altitude.
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Howard, Rosaleen. "Los "mil rostros" del quechua en el Norte de Potosí." Bolivian Studies Journal/Revista de Estudios Bolivianos 25 (May 11, 2020): 147–69. http://dx.doi.org/10.5195/bsj.2019.211.
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This article examines the relationship between the Aymara, Quechua and Spanish languages in the central valleys of Bolivia, as this was observed by the author during several fieldtrips to the region in the 1990s. It is based on the premise that the socio-geographic distribution and patterns of use of these languages is best explained in terms of the unequal social, economic and political relations of power that pertained between the urban and rural sectors of society during that period. The article first gives an overview of the sociolinguistic landscape of Northern Potosi. It then proceeds to an analysis of the mutual influences between the three languages, in a series of lexical fields in particular. Using an anthropological linguistic approach, emphasis is placed on speaker perspective and cultural context, in order to explore the significance of words arising from language contact, rather than on their formal features alone.
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Arnaud, J., N. Gutierrez, W. Tellez, and H. Vergnes. "Haematology and erythrocyte metabolism in man at high altitude: An Aymara-Quechua comparison." American Journal of Physical Anthropology 67, no. 3 (July 1985): 279–84. http://dx.doi.org/10.1002/ajpa.1330670313.
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Ari-Chachaki, Waskar. "Between Indian Law and Qullasuyu Nationalism. Gregorio Titiriku and the Making of AMP Indigenous Activists, 1921-1964." Bolivian Studies Journal/Revista de Estudios Bolivianos 15 (January 15, 2011): 91–113. http://dx.doi.org/10.5195/bsj.2010.11.
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In 1921, when hard-line Liberal regimes ended in Bolivia, Gregorio Titiriku, an Uru-Aymara Indian from the shores of lake Titikaka (La Paz), started 50 years of Indian intellectual activism among the Alcaldes Mayores Particulares (AMP), a 450 cell network of indigenous intellectuals. Titiriku struggled against internal colonialism and was a crucial participant in the making of AMP subaltern nationalism. Titiriku’s ideas became a crucial part of AMP discourse, known during this time as Indian Law. This discourse promoted the worship of Pachamama (mother earth) and Achachillas (the spirit of the grandparents in the high hills of the Andes). AMP discourse sought to rename the nation of Qullas (currently known as Aymara-Quechuas). Titiriku was especially good at creating ideas for mobilization among the AMP, such as qullasuyun wawapa (the children of the Qulla tribes) in order to promote "jaqi" pride (indigenous peoples pride), and bayeta camisas (people who dress in “bayeta” in order to promote an Indian dress-code as part of a politics of identity). These ideas provide us with a privileged field for understanding of the relationship between alternative modernities and public spheres. Titiriku thus used AMP discourse to contest segregation policies and to resist mainstream civilization projects. The particularities of Indian Law and its strategic nationalism reveal the existence of alternative discourses of modernity largely forgotten in Bolivia. The analysis of AMP discourse helps us understand the longstanding presence of struggle for autonomy and hegemonic projects in Bolivia and provides us with a better comprehension of how internal colonialism and public audiences interact historically.En 1921, cuando concluyó el periodo de gobiernos liberales en Bolivia, Gregorio Titiriku, indio uru-aymara originario de las orillas del lago Titikaka (La Paz), inició cincuenta años de activismo intelectual indio entre los Alcaldes Mayores Particulares (AMP), red de intelectuales indígenas que agrupaba alrededor de 450 participantes. Titiriku luchó contra el colonialismo interno y tuvo un rol fundamental en la construcción del nacionalismo subalterno de los AMP. Sus ideas fueron cruciales para la construcción del discurso de los AMP, conocido en ese tiempo como la Ley India. Se trataba de un discurso que promovía el culto a la Pachamama y a los Achachilas y se proponía renombrar la nación de los qullas (conocidos como aymara-quechuas). Titiriku fue particularmente efectivo generando ideas para la movilización de los AMP, por ejemplo la idea de qullasuyun wawapa (los hijos de los pueblos qulla) llamados a promover el orgullo jaqi y las bayeta camisas (a fin de legitimar un código de vestuario indígena como parte de una política de identidad). Este ideario nos proporciona un campo privilegiado para la comprensión de las relaciones entre modernidades alternativas y esferas públicas. Titiriku utilizó el discurso de los AMP para desafiar políticas segregacionistas y ofrecer resistencia a los proyectos de la civilización dominante. Las particularidades de la Ley India y su nacionalismo estratégico revelan la existencia de discursos alternativos de modernidad por mucho tiempo olvidados en Bolivia. El análisis del discurso de los AMP nos ayuda a entender la larga presencia de lucha por proyectos de autonomía y hegemonía en Bolivia y proporciona una mejor comprensión de cómo el colonialismo interno y las audiencias públicas interaccionan históricamente.
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Bernárdez, Enrique. "On the cultural character of metaphor." Review of Cognitive Linguistics 11, no. 1 (June 28, 2013): 1–35. http://dx.doi.org/10.1075/rcl.11.1.01ber.
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The paper is devoted to an analysis of the relation between language and culture in the context of Conceptual Metaphor Theory (CMT). Section 2 deals in an explicitly critical way with some problems in the concept of “culture” as used in “mainstream” schools of CL. Section 3 offers a brief review of the problems involved in the studies on the concept of “time” and its metaphors. Section 4 reviews some interpretations of the concept of “time” in Amerindian cultures. Section 5 analyses the linguistic expression of time in Quechua, in an attempt to (dis)confirm the “past in front” conceptualisation proposed by some researchers for the (geographically and culturally close, but genetically unrelated) Aymara language. Some final conclusions follow.
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Mardones, Pablo, and Francisca Fernández. "Celebración metropolitana del Día de Muertos. Comunalización/comunidad, migración, memoria festiva y resistencia en Buenos Aires y Santiago." LiminaR Estudios Sociales y Humanísticos 19, no. 2 (June 1, 2021): 228–44. http://dx.doi.org/10.29043/liminar.v19i2.852.
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En el artículo se compara la celebración del Día de Muertos del cementerio de Flores y barrios del suroeste de Buenos Aires (Argentina) con la del Cementerio General y Cerro Blanco de Santiago (Chile). En el primer caso, la celebración la realizan migrantes aymara, qolla y quechua provenientes de los Andes centrales, y en el segundo mestizos urbanos que incorporan prácticas “andinas” como reapropiación simbólica identitaria. A partir de una participación observante se revisaron procesos de comunalización/comunalidad en la resignificación del festejo, con el centro en los repertorios interpretativos-culturales. Se concluye que en estas prácticas se han ido construyendo memorias festivas de resistencia, lo que ha producido nuevos sentidos de apego en dichos territorios.
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Charlone, Pablo Mardones. "Nuestro año nuevo: comunalización festiva en el Inti Raymi-Machaq Mara del Parque Avellaneda (Buenos Aires, Argentina)." Tempo 27, no. 2 (August 2021): 351–78. http://dx.doi.org/10.1590/tem-1980-542x2021v270207.
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Resumen: El artículo deriva de una etnografía estratégicamente situada, realizada entre 2006 y 2014 (aunque actualizada hasta 2018), sobre la festividad del solticio de invierno quechua-aymara, el Inti Raymi-Machaq Mara, en el Parque Avellaneda de la ciudad de Buenos Aires. A partir de informaciones etnográficas, identifico como esta celebración realizada por migrantes de los Andes centrales constituye un espacio social reconfigurado y novedoso que recrea nuevas territorializaciones a partir de procesos de comunalización constituidos festivamente. Comparando su historia y estado-nacionalización en Bolivia y Perú con su desarrollo en esta metrópolis, propongo abrir el debate sobre el uso del calendario en la región y las consiguientes implicancias de su re-creación a nivel simbólico para los propósitos de reconocimiento social y político.
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Sánchez, Silvia Castillo, Carlos Bustos Reyes, Simona Mayo, Jorge Soto, and Cristian Vargas Paillahueque. "Pueblos indígenas, estado y universidad: Tensiones, oportunidades y desafíos. El caso de la Escuela de Idiomas Indígenas (Región Metropolitana, Chile)." education policy analysis archives 28 (May 4, 2020): 74. http://dx.doi.org/10.14507/epaa.28.4795.
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This work problematizes the relationship between University, Indigenous Peoples and the State based on a community experience aimed at revitalizing four of Chile’s most dynamic indigenous languages (Aymara, Quechua, Rapa Nui and Mapudungun). On this occasion, the voices from indigenous students and teachers, State officials, and academics are brought together and find, from their differences, tensions and approximations in a collaborative project that gathers understanding and lessons learnt from this educational experience. This article’s main objective is to analyze the perceptions of the three actors mentioned in this joint initiative, emphasizing the following scopes: a) purposes and meanings; and b) characteristics of the relationship between actors. The main findings explain problematic junctions and key aspects regarding joint action, particularly, opportunities and challenges for the configuration of new relational spaces.