tawantinsuyu, june 25th - september 25th. 2009 … · josefina Ñahuis bernedo uywayninchikkuna /...

Edition # 7Edition # 7

They are only demanding, that they are allowedto live in their forever home, in peace.


We cry out for a free life, to be respected ashuman being with dignity.


Tawantinsuyu, June 25th - September 25th. 2009 Tawantinsuyu, June 25th - September 25th. 2009

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Hatun Willakuy / Editorial“Huk similla” runakunaPeople of "a single word" Juan Francisco Tincopa Calle

Runa kay / Human beingKutirispa hina kasqanta qillqanaRewriting the historyJuan Rivera Tosi

Tantiakuspa / Thinking aboutSumaq muskuyta munayThe right of our dreamsEduardo Galeano

Pachakuti / The life coming back¡Wasinchikqa manam rantipaqchu!¡Our home is not for sale!Juan Francisco Tincopa Calle

Rimanakuyninchik / Our talkingHina kaq runallam ñuqaykuqa kanchikWe are just natural peopleII part. of interview with Russell Means

Yachayninchikkuna / Our knoweldgeYanqa wiraquchakunapa chiqnikuy, utaq manchakuypas.The purity of the unification and the hierarchy of thewestern civilization. The discrimination and the fearJorge Alberto MONTOYA MAQUIN

Takiyninchik, Tusuyninchik / Our song, our dance Aylluruna yachayninkunata qawachiyta munaniI want to show the richnnes of the andean cultureJosefina Ñahuis Bernedo

Uywayninchikkuna / Our rearingKiwicha. Inkapa mikuynin kunanqa llapan llaqtakunapiIna's food present in all of worldCarlos Avalos

Yachachkankichu? / Did you know that?Pirú llaqtapi kausay suakuna, yapakama apakunkuPerú: The bio-piracy: A new form of sacking.Iván Reyna ramos

Ayllunchikkuna / Our communities¡!!AMA WAÑURUCHUNCHU RUNA SIMINCHIK!!!ÑUQANCHIK KAUSARACHISUN, SISARACHISUN.Leo Casas Ballón

Ayllunchikkuna / Nuestras Comunidades

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Pag. 33 - 35

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Pag. 4 - 7

Pag. 10 - 14

Pag. 15 - 19

Pag. 20 - 24

Pag. 25 - 27

Pag. 28 - 29

Pag. 8 - 9Editión:

Juan Francisco Tincopa Calle.

Artícles and/or texts:Juan Rivera Tosi, Eduardo Galeano,Jorge Alberto Montoya Maquín, Leo

Casas Ballón, José Luis Roncal, Iván Reyna Ramos, Carlos Avalos,

Juan Francisco Tincopa calle.

Translations y Corrections:Leo Casas Ballón:

(Castellano-Quechua).Rhonda Jorgensen, John Guerrero, Maria Bolaños: (Castellano-Ingles)

Photography:Howard Olson, Rhonda Jorgensen,

Juan Francisco Tincopa Calle, Google.

Diagramatión and final art:Odila Coba Hernández. - SHALOM –

Distributión y correspondence:Awaqawaq

Av. Bolívar 2150, Edificio 3Dpto # 503

Pueblo Libre (Lima 21)Condominio “Jardines de la

católica”Web page: www.awaqawaq.com

Email: [email protected]

Periodic :Quarterly

Editión # 7

Solidarity and support:Printed Editión: S/. 5.00 (Perú);

$ 5.00 (Internacional)Virtual edition: $ 1.00 .

"We support the opinions of who kindly, they contribute with their

articles, in this edition."

Kaypi qillqasqata / Contents:Edition # 7Edition # 7





Tawantinsuyu, June 25th - September 25th. 2009 Tawantinsuyu, June 25th - September 25th. 2009

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HUK SIMILLA RUNAKUNA

u k s i m i l l a r u n a k u n a m i k i kachkanchik. Ñawpakunamantaraq Chaynata uywanakusqanchik llapallan a y l l u n c h i k k u n a p i , llaqtanchikkunapipas, chaynaspamiki, aswan kusi kawsayta wiñachik karqanchik.

Chaynataqmiki, llapan llaqtanchik, markanchikkunapas, suyukunata juñumuspa, hatun Awariyta, hatun Tiawanakuqta, hatun Tawantinsuyuqta wiñachiranchik. Chaynam karqa ñ a w p a k i l l a k u n a p i , y a n q a werakuchakuna qamunankama.

Kay sumaq kawsayninchiktamiki chay ustu werakuchakuna anchata cheqniraku. Nisiu nisiuta. Imanasqa? Paykuna hukniraq kaspamiki, iskay kimsa simiyuq runakuna kaspamiki, iskay siki kaspa miki, piña unquq runakuna kaspamiki kunankama chay cheqniyta mirachinku watan watan hina kausayninchikta, runakayninchikta wañuchiyta munanqu.

Ayankunata chiki chinkarachinku, sunqunkunata chiki tikrarachinku, uma ñutqunkunatapas piñallataña qatallinku ayllu runakunapaq. Hinaspamiki l lu l lakuq kasqaku, l lu l la l lap iña k a w s a n k u . P i c h q a c h u n k a n t i n w a t a ñ a m i k i l l u l l a k u a n c h i k , suakuanchik, sipikuanchik, runa masinchikta sipi sipirispa miki qullkichakuq kasqaku.

Llu l la weraquchakuna miki Atawallpa taytanchikta iskay simipi rimarqaku, quturqaku, suarqaku, inaspataq sipirqaku. Hinallataqmi qepa hamuq inkanchikkunata yapa yapa llullakurqaku, chaynata qapiruspa, sipinankupaq. Ñaupaq Tupaq Amaru Inkata chaynamiki s ip irqanku. Chaynallam llapan llaqtanchikkunapi, k u n a n k a m a a y l l u r u n a k u n a t a llullakuanku, suakuanku, chiknikuanku, sipikuwankupas mana asnu kayta munaptinchik.

Ñ u q a n c h i k k u n a t a q m i yuyarichkanchik hina sumaq kawsay kaq umanchikkunata, huk similla, huk rimaylla, huk tantiakuylla, kuk sunqulla. Manama cheknikuq runa kanchikchu. Manama llullakuqruna, qellakuqruna, suaqruna, sipiqruna kanchikchu. Chay s u m a q ñ a n t a t a r i p a r u s u n ,

ñ a u p a l l a q t a n c h i k u n a h i n a . P a c h a m a m a n c h i k t a t u k u y sunqunchikwan yuyarispamiki sumaq kawsayta yapa wiñachisun. Chaymi chay pachakuti nispa ñuqayku sutichinchik: Sumaq allin kawsayta kutichimusun. Pim munaqkunawan l l a l l i rusun , ama cheqn ikunata kutichikuspal la, kuyayninchikta qayhuanakuspa.

e are people of “a single word”: responsible people. Thus we used to grow up mutually in all our families, communities and towns from very old times, and for that reason we could grow and fructify a happy life.

Also it was that all our towns, ours unions, reuniting all the regions, managed to fo rm the g rea t confederations: Wari, Tiawanaku and Tawantinsuyu. in this way we lived until the arrival of false powerful ones: the Spanish invaders.

It was our beautiful way of living that the European invader hated. They hated it too much. Because they were different in opposite ways, devoid of a 'single word', devoid of responsibility and self-seeking: they said a thing and they made the opposite, claimed to be friends but they treated to us like enemies. For

being ill people of bitterness, until now have maintained and cultivated hatred, year after year they are trying to eliminate our own way of life like human people.

May be since they misled its souls, or may be perhaps that they twisted its hearts, to maintain its minds single in the bitterness and hatred against us, against the indigenous communities. For that reason they become liars people, live on a wrong way that is normal to them to lie. More of 500 years they are lying to us, robbing and assassinating. With the death of our resemblances usually they knead its fortunes.

They were the Spanish liars that spoke with our Inka Atawallpa, with double face and falsifications, deceits and infamy, finally to rob to him and to assassinate it. In the same way they lie to ours inkas of the resistance, time and time again, until catching them and assassinating them. Thus it went that also they assassinated to ours inka Tupac Amaru I. And also, until the present time in all our indigenous communities, they lie to us, hate to us with racism, they stealing to us, and they killing us, if we are not put under tamely.

Indigenous people in change, however, we are looking for to remember our good judgment that allowed us to cultivate a beautiful and happy life. “A single word” and responsibility, a single thought and will, a single heart. Then, We are not people of hatreds and resentments, we are not liars, idle, thieves, neither assassins. We are going to meet again the way of our ancestral life. Remembering the heart to our mother yet earth, mother world, mother life, we will return to let grow a pretty, total and worthy life. To this process we called revolution, return to the life: We are going to return to our beautiful way of life, being that tribute to the life renders fructifying it. With all those behind schedule that wish it we will make it possible, but early that, without seeding revenges, but giving and sharing our affections.

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Hatun willakuy/Editorial.

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Por: Juan Francisco Tincopa Calle

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Llullanakuyta, Sipinakuyta apamunku, ñoqaykuqa kaqwan, qawkalla kawsayta munaniku""They impose us the lies an the wars. We just want the true and living in peace”

Llullanakuyta, Sipinakuyta apamunku, ñoqaykuqa kaqwan, qawkalla kawsayta munaniku""They impose us the lies an the wars. We just want the true and living in peace”

HPeople of “a single word”People of “a single word”

KUTIRISPA HINAKASQANTA QELLQANA

n this attempt to rewrite our own history, it is worth the trouble to mention some passages of her, w h o w i l l a l l o w u s t o include/understand whatever was adulterated, distorted and hidden. A country cannot be constructed when its majority population is marginalized in the pages of its history. It is not possible to be spoken of identity when to falsity our history refuses the possibility to us of feeling to us proud of which we are and of gathering with dignity the cultural legacy of our ancestors.

At the time of the conquest, Spain told on an inferior cultural deve lopment ours , wi thout embargo, they have made us think that we had needed time to be at their level, and the time we did not need. We took more than 100 centuries of culture; Europe was pardularia alongside ours in that then. What happens is that our development was totally different from the one from them.

One says that they contributed the language to us, as if we had not had our own language, and forgetting that at the time of the invasion, the Castilian did not have grammar and just they were forming it.

T h e f i r s t g r e a t distortion to our Andean identity she was the one to invent the existence of the Empire of the Inkas, without stopping to think that the concept of Empire is totally western

and other people's to our reality. Here what there was in truth was a confederacy state of Andean nations.

They have made think us that one of our main errors was them to have confused with our own Gods, which is also false; Atawallpa knew that they were not Gods; and a proof of it is that the appointment in Cajamarca was agreed to by Hernando de Soto for the 16 of November of 1532 to noon, and the Inka appeared entering the seat when mediating the 4 of afternoon. If they had thought that they were Gods, they would not have made them hope.

History that has written affirms that Atawallpa assassinated its

brother, by the dispute of the throne. As if this had been possible in the Andean world; to anybody him something thus in our society would have been happened, since the decision of whom would be the Inka, took the advice from old men and mamakunas after a rigorous selection. Also it is mentioned that one was Cusqueño and the other was Quito, when both had been born in the Qosqo. Atawal lpa never assassinated its brother, this was invented by the own Spaniards. It is more, exist evidences of which Huascar was assassinated in Huancabamba between 8 and 10 of October of 1532, a month before the events of Cajamarca, by a patrol of riders to the control of Hernando de Soto, who placed in ambush it

and captured when she was transferred with a group of sinchis to Cajamarca to meet itself with its brother. This it would have been the crime that but was taken care of in hiding since it allowed them to appear like peace makers and j u s t i c e m a k e r s , repeating the Biblical history of “caín and abel”, and where the Spaniards appeared being the avengers of “abel” Andean.

T h e m i l i t a r y r e s i s t a n c e t o t h e invasion was carried out in the coast and were the Chinchay those that f o u g h t , b u t t h e proximity to the sea a l l o w e d t h a t t h e Span iards rece ived reinforcements of the

LET US REWRITE OUR HISTORYLET US REWRITE OUR HISTORY

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Runa kay / Human being

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Por: Juan Rivera Tosi.

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"..Is impossible built a country when the majority of his populationare putting away from their history.."

"..Is impossible built a country when the majority of his populationare putting away from their history.."

to the crown. It is to really not know the paper that the Indians we played in independence.

In 1813 Pumacahua is united to the Aymara lodge “the administered an oath ones of Jumps” and it is added to the insurrection; as of 1815 in all the andeans they begin to arise Republiquetas, released territories where the Andean customs of the Inka t ime recover and the c o m m u n a l o r g a n i z a t i o n i s recovered. There it was spoken in Kechwa or in aymara and the meals and the diet it returns to be India, etc. These territories are growing day to day and before the hatred of the Spaniards who are impotent to destroy them, and the fear of the Creoles to end up remaining single in means of so many Indians.

When San Martin tries to cross the andeans the army of liberation, by the region aymara, receives medicine support foods and arms of the montoneras, but he vacillated reaching an agreement with the zonal heads much, choosing to back down and to prepare the enter Peru by the route but he releases, less ...., by the coast and right.?

He is incredible which the one that is taught in the schools, with respect to the war of independence lacks all seriousness. The cost has

been always hidden that tube for the Andean man, to release to us of Spain: Leaders, heroes or martyrs, are single descending Creoles and of Spaniards. They take care of much of which they do not appear curacas or you lead Indians directing the independent movement and to the only ones that he is mentioned to them are to Tupac Amaru, While the Indians fought and overcame the last Spanish military r e d o u b t s ; w h i l e t h e y supported the cruelest blows of a oppressor force that agon ized, the Creoles

north, of Panama, of Puerto Rico and Mex ico . The Chinchay was overcome after 10 years of resistance, but many survivors raised the Qosqo to be united to the forces of Manco Inka. Thus Taype, Kuyachiy and Koriatan do, that are united to the Aymaras directed by qilqikura uma. Of the forest eyebrow Atalka and Rupaq Yupanqui raise. The objective: to surround the Qosqo, to recover it and to force the invader to return to its earth. It was not the intention to assassinate them or to take revenge themselves but to stop its crimes and to expel them by the sea. One thought that they were ill men of the soul rarefied by gold. The own Spaniards said that its single disease was cured with gold and for that reason its interest in obtaining it. The results of the wall of the Qosqo are known: they died assassinated to cold blood more than thousand five hundred Indians after to have rendered. There, there was a Chinkay head who emphasized by his anger and courageous; that when seeing itself surrounded by its enemies, it attacked with club in hand and I kill whichever Spanish attempt to capture it, finally I throw myself to drained from one of the platforms but high of the temple they saqsaywaman. Its fierceness could not be erased by history and today it is known him like Cahuide, although its true name was Kuyachiy.

After defeat, the refuge one comes to the mythical city of Vilcabamba, but the Indian resistance continued. Our culture was of life, harmonious relation with the nature, of who we was her children. Spain had a culture of the death, with a experience of 8 centuries military against the Moors and their neighbors; its superiority was not in science and culture, but in his expperience to fight and

the arms that had managed to develop.

Another passage of the history that also has been distorted is the call war of the independence, the same one that has been written according to the western interests. Later of three centuries of conquest and present of Spaniards, in the Andeans, Indians kechwas and Aymaras rise to the montoneras. From the Peru stop a great war of liberation goes; the coast remains faithful nevertheless to the Spanish c rown , i n sp i t e o f hav i ng contradiction of interests with her. In 1810, more than 40 thousands Aymaras organized militarily and under the command of Tupak Katari surrounds the city of La Paz, and after 10 days of confrontations they manage to until death release to all the lengthy heads aymaras and the condemned.

For that reason, when the national anthem of Peru is intoned and it is said: “but hardly to the sacred shout, freedom of its coasts was heard, the indolence of the slave shakes” and “humiliated forehead raises”, for us turns out to be an offense, an aggression, because it is to not know that 20 years ago we came fighting by independence while in the coast they followed loyal


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"...Atahuallpa never murdered to his brother.Those version was invented by the spaniards...”"...Atahuallpa never murdered to his brother.

Those version was invented by the spaniards...”

prepared the coming of San Martin and Bolivar. Single they could save to the dominant elites, of an eminent and dangerous indigenous triumph. The war was developed during many in in the andeans, and the coast just gets up when taking place in Paracas the disembarkation of San Martin in September of 1820.

Another one of myths of the history of Peru is the referred one to the battle of Ayacucho that sealed the independence of America. It can seem a heresy, but it does not exist any concrete test that indeed that battle got rid. There is no doubt which the armies patriotic and realistic were as opposed to in front in the Pampas of the Quinua, which they were generals Sucre and the Serna, that were the harangues, that signed the capitulation of Ayacucho, but… sounded the tubes? they hit the swords. There are no evidences on the matter since in Huamanga the relation of dead is not registered and hurt the day of the battle, have not been rest of projectiles nor the ammunition, and it is not to be surprised since as m u c h t h e p a t r i o t i c General Staff as the realist w a s c o n f o r m e d b y masons, which makes s u p p o s e t h a t t h e capitulation was agreed to without getting to resort to the force of the arms and the advantages and treatment that received later the realistic generals take to us to suppose that indeed was thus: their rights like realistic officials were respected to them, their expenses from return to Spain were due to pay for cancelling to them in addition 50% to their pay of officials while they remained in Peru, their properties would be respected and if some realistic official wished to

go to I exercise patriotic it accepted and it recognized its military rank to him; but most unusual it was than Peru assumed like hers the debt contracted by the Virrey to fight to the patriotic ones. Finally in independence the Creole governors continued not knowing our culture and to the Indian, their main one deposit taker.

The “War of the Pacific” and their consequences for the Aymara nation are another test of the upsetting of our rights. This was caused by the oligarchies Peruvian, Bolivian and Chilean, without mattering to them that those were territories aymaras. Finally the Aymara nation was dismantled and of being an Andean and coastal town, we finished locket and separated of our families. Today Peru and Bolivia continue lamenting the lost one of territories, but no recognizes the damage that did us to aymaras, that nothing we had to do with the war and the interests that caused it.

A last fact that we would mention is referred to the sprouting of the call the indigenous. When beginning century XX, the Indian could not be ignored by the society by but time, and some intellectuals began to take it in account, and their expositions and positions but were varied and the diverse ones since there was from paternalism to fatalism, but what it was clear it was that they understood neither to the Indian nor to his culture.

In 1922, Francisco Sands, in the book Coronato of the indigenous race, it maintains that: “ the Indian, conservative, idiot, antisocial, are due to turn modern, formed into a guild and business people worker, who must be removed from the andean and be taken where but he is needed to him by lack of manual labor; that he is useful to the country.”

In 1929, Dora Mayer, indigenous called, intellectual outstanding raises in her work: The native and his rights, something that is totally

amazing, says that: “The calls to make the titánica task Are the children of the gamonales of reestablishing the so ve re i gn t y and greatness of the indigenous race”. Who? , the children of the gamonales, that is the children of those who were our oppressors and they squashed to us.

That same year, in the magazine Amauta, that directed to Jose C a r l o s M a r i á t e g u i , founder of the Peruvian c o m m u n i s t p a r t y , publishes itself I articulate on the psychology of the Indian, written by Enrique Lopez Albujar, this affirms the following thing: “The Indian does not know to give but to request, and when he gives, he gives little, and however he requests much; that it has


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"...At 1810 more than 10,000 Aymaras, under the leadership ofTupac Katari, they surrended the La Paz City...”

occasion always robs, and if it does not have it creates it or it waits it; when it kisses a hand is when but close this to bite it.”… And this was t h e “ i n d i g e n o u s defendings” outstanding expression.

Later, by political interests and without concerning absolutely the social reality to them of you walk them and our culture, chose to change the name to our brothers comuneros and they began to ca l l them farmers, and all they accepted it like something n o r m a l . S u c h denomination was used for the formulation of a p o l i t i c a l p r o j e c t e l a b o r a t e d b y t h e Communists, where they appear with foundation when having the working class of ally to the peasantry.

Our community brothers, “were turned” farmers so that they serve as allies to the working class in a political line that did not represent to them and doesn't have nothing to do with their reality neither with their culture. One crawled this way to the Andean indigenous people, to a project that did not contain their interests absolutely.

Cases as the mentioned ones are innumerable in the history of Peru, and if the referred thing really worries to us to our cultural identity, it is necessary to return to write h i s tory but f rom our own perspective since it will allow to return easily to our roots.

Our history, that is the same one that all the nations Indians of the continent, shows to pain and sadness by everything what it was due to support, but our people follow cheers, she laughs she sings and she dances; it is that our culture survived, and became rich with the

cultural contributions that it extracted of western Europe. It is that unlike its culture that is excluding, ours is bringing together and it does not have any repairs in gathering the positive of the cultures to which it relates, including the one of its oppressor. This occurs because our traditions take to us to make brothers to us permanently, to create life, to make life. We do not have any disadvantage in accepting the cultural contributions of these towns whenever it does not attempt to the harmonious relation man-nature neither means to lose our identity, because this one, the Indian does not negotiate it nor sells it.

We can accept as something natural a cultural mixture, after more than five centuries of European presence i n our continent, where the western thing with the Andean can be connected or be moored, we would not have disadvantages, whenever that does not mean to one to put itself of knees and the other to straighten up

standing up.

U s a r i c h gastronomical tradition is known us and we are proud of it because it comprises of the cultural mixture of which we spoke, and one of the flavorful dishes but of the Andean food is corn with cheese. First he is ours whereas the second is a cultural contribution of the West; and the combination is flavorful. It is that it is possible to be combined what is valued. If one of the parts not deigns or it underestimates them, simply we would discard the possibility of using it or of combining it with which we did not consider of value.

For that reason when we spoke of cultural

identity, which we do it is to recognize that value that the western society and its state never it wanted to recognize nor to repair to us to us, but also is a call to rescue our cultural values, that today, before the existence crisis of the West, return to appear again with force and they also appear like cultural alternative for the western world.

The challenge that we have ahead is: To rescue it, or to succumb into the hands of the call plagues emotional of the humanity, that it looks for to destroy the knowledge and culture of the towns that count on a millenarian tradition; into the hands of a technology of the lost death and of moral values of the present society. And this challenge, or we assumed it or simply we let ourselves destroy.

*Conference gave by Juan Rivera, shortly before he past away at August of the 2007.

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"Our traditions give us the skill for making retalives to eachothers always, create a new life and make this beautiful "

Sumaq muskuyta munay

The right to dreamThe right to dream

he new millennium is already being born. It does not give to too much take the subject in serious: to the aim and the end, year 2001 of the Christians is year 1379 of the Muslims, the 5114 of Mayan and the 5762 of the Jews. The new millennium is born first of January by work and grace of a whim of the senators of the Roman empire, who a good day decided to break the tradition that commanded to celebrate the New Year in the beginning of the spring.

And the account of the years of the Christian era comes from another whim: good day, a Pope of Rome decided Millennium goes, millennium comes, the occasion is propitious so that the s p e a k e r s o f inflamed verb, oration, on the destiny of the humanity, and so t h a t t h e spokesmen of the wrath of God announce the aim of the world and general explosion, while the time continues, shot off the mouth, its l o n g w a l k throughout the eternity and of the mystery.

The truth is happiness, is not one that resists: in one it dates thus, by arbitrary that is, anyone feels the temptation to ask itself how it will be the time that will be. And one goes that is to say how it will be. We have an only certainty: in the Twenty one century, if still we are here, all we will be people of the last century and, worse still, we will b e p e o p l e o f t h e p a s t millennium.

Although we cannot yes guess the time that will be, that we have, at least, the right to imagine the one that we want that it is. In 1948 and en1976, the United Nations proclaimed extensive lists of human rights; but the immense majority of the

humanity does not have the right more to see, to hear and to shut up. What so if we began to exert never proclaimed straight to dream? What so if we were delirious, by a short time?

We are going to nail the eyes beyond infamous, to guess another possible world: the air will be clean of all poison that does not come from the human fears and the human passions; in the streets, the automobiles will be squashed by the dogs; people wi l l be hand led by the automobile, neither will be programmed by the computer, nor will be bought by the supermarket, nor will be watched after the television set.

The television set will stop being the most i m p o r t a n t member of the family, and will be treated as the plate or washer machine; people will work to live, instead of living to work; crime will incorporate to codes penal of stupid i ty, that commits who live to have or to win, instead of living to live just, as the b i r d w i t h o u t

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Tantiakuspa / Thinking about

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Por: Eduardo Galeano

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"..The food will not be merchandise, nor the communication a business,because the food and the communication are human rights..”

knowledge sings that sings and as the boy without knowledge plays that plays.

In no country the boys who refuse military serve, but those will go imprisoned that they want to fulfill it; the economists will not call standard of life to the consumption level , nor will call quality of life to the amount of things; the cooks will not think that to the lobsters he enchants to them that they boil them alive; the historians will not think that to the countries he enchants to them to be invaded; the politicians will not think that to the poor men he enchants to them to eat promises.

The solemnity will be let think that it is a virtue, and nobody will take seriously to which he is not able to take the hair; the death and the money will lose their magical powers, and neither by death nor fortunately the gangster will become virtuous horseman; nobody will be considered hero nor idiot to do what creates just instead of doing what the more agrees to him; the world no longer will be in war against the poor men, but against the poverty, and the war industry wi l l not have more remedy than to declare bankruptcy .

The food will n o t b e

m e r c h a n d i s e , n o r t h e communication a business, because the food and the communication are human rights; nobody will die of hunger, because nobody will die of indigestion; the children of the street will not be treated as if they were sweepings, because there will be children of the no street; the rich children will not be treated as if they were money, because there will be no rich children; the education will not be the privilege of those who can pay it.

The police will not be the curse of those who cannot buy it; justice and the freedom, Siamese sisters the condemned to live separated, will return to join themselves, well close each other, back against back; a woman, Black, will be president of Brazil and another woman, Black, will be president of the United States of America; a woman India will govern Guatemala and another one, Peru.

In Argentina, the crazy people of Seat of May will be an example of mental health, because they refused to forget in the times of the obligatory amnesia; Saint Mother Church will correct the mistakes of the tables of Moises, and the sixth order will order to celebrate the body; the Church also will dictate another order, that had forgotten God to him: “You will love the nature, from which forms leave”.

The deserts of the world and the deserts of the soul will be reforested; the desperate ones will be waited for and the lost ones will be found, because they are those that were hopeless as much of waiting for and those that were lost as much of looking for.

We will be contemporary compatriots and of all those that have will of justice and will of beauty, have been born where they have been born and they lived when they have lived,

without they just a little bit concern nor the borders of the map or the t i m e ; t h e perfection will continue being t h e b o r i n g privilege of the Gods; but in this trouble maker and fucker world every night will be lived as if outside the last one

Tantiakuspa / Thinking about

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"...We will be contemporary compatriots and of all those that have willof justice and will of beauty, have been born where they have been born

and they lived when they have lived...”

Pachakuti / The life coming back

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¡Wasinchikqa manam rantipaqchu!

¡Our Home is not for sale!¡Our Home is not for sale!

By: Juan Francisco Tincopa Calle

t the time of closing our e d i t i o n , t h e i n d i g e n o u s communities of amazons in Peru, they have been more than two months raised, in protest against illegitimate and illegal Decrees that it tries to implant a government on the basis of the great power the abuse, to sell the a m a z o n s f o r e s t s t o t h e t ransnat iona l monopo l ies predators of natural resources. This impressive mobilization and fights indigenous has cost to them until the moment but of 20 victims who add themselves by the side of the native ones next to the side of the police that received the order to repress them to blood and fire.

The government of Alan García, and their TLC (Free Trade Agreement) with the United States, has now been looking for to undress to the natives of Amazon of his t e r r i t o r i e s , t h e i r habitat, his home for thousands of years; and for it it illegally imposed arbitrarily and the Legislative Decrees that open passage to the race to devastate A m a z o n a n d t o exterminate to the n a t i v e i n d i g e n o u s nationalities that inhabit it.“ The tribal borders will have to be dissolved” as the present president o f t h e c o u n t r y announced pattern of Alan García. This is

what they want to do, but like e x p e r i e n c e d p o l i t i c i a n s , swindlers and dealers of consciences, they make up to its true intentions with the speeches o n t h e p r o g r e s s a n d development in supposed benefit of all the country. Nevertheless the fish by the mouth dies and already Alan García had announced his intentions against the indigenous rights with his famous one I articulate: “Dogs of the market gardener”.

When the protest and indigenous rise in defense of their survival, its home, and by the human sovereignty and dignity, would have rather to be reason for endorsement and balanced valuation, happens the opposite in the scenes of the power and m a s s i v e m e a n s o f communicat ion: the deaf

sentence, the disinformation, the lie and manipulation, once again to the service of the aims of the turn government and to the s e r v i c e o f t h e m o d e r n c o l o n i a l i s m , f u s s p r e s e n t e d / d i s p l a y e d l i k e worldwide.

Colonial mentality in the heat of century XXI. If, to maintain that the natives do not know to identify their interests and rights and that by ignorance the progress and the development of the country are against to, it is p r a c t i c a l l y t o c o n t i n u e considering us as subhuman since Pizarro and his band of criminals and thieves, to create an alibi that allows them to invade and to depredate. To confuse the i n s a n i t y b e n e f i t s o f t h e transnational monopolies with the progress of the country is another deliberate slap to human

i n t e l l i g e n c e . W h o handle the political p o w e r c o n t i n u e s c o n f u s i n g t h e i r economic interests with civil rights and their personal whims with the empire of the legality. Single therefore it is possible to be included/understood as they are able to admit l i k e p r o g r e s s t h e r o b b e r y o f t h e indigenous territories and its own destruction and trying to do it in a d d i t i o n t h r o u g h Decrees that do not

" That we would think if, our home of always, in which our millenarian parents, grandparents, greats-grandfather, grand grandfather, and our ancestors also dwelled; in

whose rivers we fished and in whose forests we hunted, single to survive; in where we learned the wise culture to live respecting and loving our mother nature; suddenly

outside put for sale ..”

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The cry out and struggle of Amazonian communities in Perú:The cry out and struggle of Amazonian communities in Perú:


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know the own national and international legality.

The rise did not arise by intransigence of the indigenous organizat ions but a l l the opposite, was he himself government of Alan García who with their behavior illegal and arrogant, causes the natural reaction of the indigenous population, in defense of its territories, that in the case I specify of them, it cannot be reduced to particular titles of agricultural parcels, by the obvious reasons of which it means the Amazon ecology. There will be no Amazon without Amazon natives. They depend on the forests and Amazon rivers, as much as these depend on the taken care of form of handling and on their ecosys tem, prac t i ced by indigenous the ancestral culture and that it has allowed them to live in harmony with the nature during thousands on years.

Now but that never, the government this putting in danger of extinction to all the Amazon nationalities and not only that but that this putting in greater risk to the lung of the e n t i r e w o r l d , a c c e l e r a t i n g already the fateful rate of become a d e s e r t o f t h e f o r e s t s , w i t h irreversible and c a t a s t r o p h i c c o n s e q u e n c e s . Cannot see this so obvious reality the P e r u v i a n governors ? So b l i n d a n d ingenuous they can be of not realizing of which they read in its information of its

advisers. Lamentably the answer is if! , and at the same time no. If! they know that what is doing is to give natural resources to the monopolies, know that the great companies do not have any plan of development that are not the operat ion of the natura l resources for the accumulation of and but more and more capital, for them. Clear that they know it. Then so that they do it. So that his pattern commands to them, and because where there is big foreign investment there is removing to their perquisite and commissions.

Now, they No! they know what they are doing, because the crimes of humanity, like are and where it is that it is committed, sooner or later have to be judged, and in addition to it, the new generations, including his own children, they could not be deceived easily and they will have to render accounts before the history, that also it will stop being an alibi to justify his crimes, and wrath gradually becoming a documented registry of the facts, an aid for the memory of the towns.

For these merchants of nations, Peru is not more than a word than is used to adorn its speeches and lies whereupon they conceal his betrayal and the monumental corruption in which they have sunk to the political powers in all the country. They do not know that to sink to the country in greater colonial dependency, in ahead she will affect not only to the natives who are shooting these days in Bagua, Amazon, but to the great majority of Peruvian and the great majority of the world-wide population. They do not know that they are giving a stab him to our own planet.

That we would think if, our home of always, in which our m i l l e n a r i a n p a r e n t s , g r a n d p a r e n t s , g r e a t s -grandfather, grand grandfather, and our ancestors also dwelled; in whose rivers we fished and in whose forests we hunted, single to survive; in where we learned the wise cul ture to l ive respecting and loving our mother nature; suddenly outside put for sale - in closing but, well without further a do single with the promise of which with this the

g o v e r n m e n t would create a w o r l d o f development and progress to us. Where we are going to live that supposed wonder that would come. Once the natives are undressed of t h e i r A m a z o n house, they will be e n t e r i n g t h e i r r e v e r s i b l e process of i t s extinction.

If it prospers the aggression of the government of

"...It is time to reflect seriously, because if the Amazon natives are brutally put in a corner towards their extinction, and with them the amazons

same; that it will prevent this one or other colonialist governments who do the same with the indigenous communities of walks and the coast, and also

with the great majorities accumulated in the great cities?..."

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Alan the García's a process of genocide in the Amazon region would be culminating who could not obtain in 500 years of colonialist penetration. But to deceive the unwary and approval of the invaders, they conserved by its position some national reserves and parks with rest of “domesticated or disguised tribes”, to sell that “image” in the market of cultural the superficial and rotten tourism. That we would think if who being government of our own country and for that reason would have to protect to us, is giving the weapon with which the thieves and assassins come to snatch our house to let to us to us die in the inclemency?

It is time to reflect seriously, because if the Amazon natives are brutally put in a corner towards their extinction, and with them the amazons same; that it will prevent this one or other colonialist governments who do the same with the indigenous communities of walks and the coast, and also with the great majorities accumulated in the great cities?

What it is happening now, with this modern eagerness colonizer, already it happened before and being which we fought with he himself b a s e d e m p i r e colonial in North America, it agrees t o r e m e m b e r history to traverse some words of the own indigenous brothers:

“When the white m a n w i n e l i k e foreigner, saw that the skins of our n a t i o n s w e r e valuable, then I teach

to our ancestor the goods to them that had brought (copper axes, knives, pots, arms) and these were very tempting. The target said: You would not change the skins to me of your animals by my products. Our ancestor said: “We will buy its products and you they bought our skins”. The targets did not propose nothing else; our ancestor did not accede to nothing else.”

Paw de Chat. Ojibway

The colonialist always have arrived at our earth appearing like retailers, investors, and s u p p o s e d c a r r y i n g o f development and progress. That has been its form to open our doors and to take advantage of our hospitality, to make believe us in its supposed friendship, soon to rob to us and to assassinate to us, of immediate or in a long process of systematic extermination. This we know well all the towns to it that we underwent its consequences in Asia, Africa, Australia, and all America.

“So it was the agreement of our ancestors with the white man: They hunted for the white man…! and non step long time before the

hunting was scarce! …. And the benefits that we obtained by this agreement are these: Instead of using a stone to cut my wood, use a sharpened metal axe; instead of dressing to me in my warm clothes, use the one that comes across from great waters; instead of having sufficient food, always I am hungry; in place to be sober, the natives are drunk…” (In 1803 only, the colonizers introduced 21.000 gallons of Rum to the interior of the indigenous nations of North America)

“We must deliberate on what? On nothing less than if we must or not to be a town. The tyrant is not native of our town, is the pernicious liquid that our supposed white friends introduced, and who we have in abundance.”

Orador Creek

The colonial outposts not even have changed substantially their methods and techniques of penetration and continue being e q u a l l y d e s t r u c t i v e a n d genocides, although they try to make up his actions. Now in name of the worldwide and the free market, but naturally everything in exclusive benefit of them and letting to our survivors the right recycle excited its

s w e e p i n g s , believing to us to be recogn ized l ike human people, and a l l o w i n g u s t o c h o o s e “democratically” to our own twigs of turn. Many we even bite the bait and while we dreamed about leaving to the development and the progress, the crude reality is that w e a r e impoverished day to day but, we are


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"...The rise did not arise by intransigence of the indigenous organizations but all the opposite, was he himself government of Alan García who with

their behavior illegal and arrogant, causes the natural reaction of the indigenous population, ..."

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not but that mouthfuls in the free market, for feast of powerful the insatiable colonial empires.

The cerebral washing to traverse of the colonizers e d u c a t i v e s y s t e m s ; t h e a lcoho l i sm, too l s o f the progressive making idiots, were used from their origins and they even continue being used in more sophisticated form to obtain a same aim: to make sure the control the put under ones. For that reason, the indigenous but shone leaders of the entire world agree in which we needed to retake our own ways and to recover ours knoweldge and ancestral cultures.

“ I n t h e p a s t , n o b o d y negotiated with Then us ...... we did not waste our animals, since we did it after the white man wine to this island.”

“The times have changed much, the time has returned the t h i n g s t h e o t h e r w a y around….with the aid of the white man. In the past our ancestors they lived peacefully, love and great harmony, and had everything in abundance, but now it does not happen the same: Our fishing, our hunting and hunting of birds has finished completely”

Harry Quaduaquid. Mohegan

The Free Trade Agreement , with the United States of North America is presented/displayed a s a g r e a t b e n e f i t a n d unquestionable development tool for the country. All the mass media agree in it. They say that, like the foreign investment, will bring benefits, progress and development. But work and but money! They say scoundrels very hiding the true sacking and operating nature of its plans. But all their arguments and promises come it repeating year after year, decade after decade, and by

centuries from the arrival of the colonial invaders. They repeat exactly the same and they do not have embarrassment because they know that previously they have made forget history us, thus can repeat its lies time and time aga in and of f guard the population to swallow the hook.

The governments of the United States, from their beginnings, are expert in Treaties, almost we could say that they invented them. Single, which single one of the treaties that signed in all history, in that does not exist nor one are honest its word. Also they are expert in Free Commerce, single that exerting the total freedom of them to take advantage of the weakness the dealt ones and to swindle them with impunity. And our governors want to us to choke with this full fish of thorns in name of the development and progress of our country! The

Legislative Decrees that allow the delivery of communal territories were one of the implicit condit ions of his mentioned treaty. For that reason and to fulfill the aims of its masters of the north they have been sent to unload this ferocious repression on the indigenous movement that single it looks for to defend its earth.

“English! Although they have conquered the French not yet have conquered us to us. We are not its slaves! … These lakes, these forests and mountains us gave our ancestors it. They are our inheritance! …! And we will not resign to them!

Pontiac. Odawa

The Pontiac leader, was “the Juan Santos Atahualpa of the natives of North America”, because the Odawas was able to o b t a i n a n i n d i g e n o u s confederation along with, Shawnies, Senecas. Miamis, Lenapes, Amishinabes, among other nations and to lead them in a war o f ant i -co lon ia l i s t resistance that only with first bacteriological war was never overcome, safe with the left-hand side that history knows, and the treason; by the astute policy of the colonialists that once again I take to divide to the Indian villages with the promise of which it would not affect its earth. What step later is history: The despoliation and genocide of the natives!

What this happening today, already happened before and will continue happening so that the nature of the empire is thus: They are insane predators. They are not like the Wolves, Bears, or Panthers that hunt to satiate their hunger, and try to in front of defend its territory of hunting the competitors. They are human mutations that accumulate to be


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"...The Pontiac leader, was “the Juan Santos Atahualpa of the natives of North

America”, because the Odawas was able to obtain an indigenous confederation along

with, Shawnies, Senecas. Miamis, Lenapes, Amishinabes, among other nations and to

lead them in a war of anti-colonialist resistance...”

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able by the pleasure to control, to show and to waste. By the sickly addiction to the profit, the irrational comfort and the diverse perversions but that we pruned to imagine. That a man or a family does accumulating million, trillions and trillions of dollars incessantly and without you limit; while million human beings must die of hunger for it?.

To want to take control of the entire world, turning everything and to all merchandise. That game so sinister east, that they call development and global progress of the humanity!

`The natives of Bagua, Amazon and all Peru, during these long days of mobilization and rise, are giving a lesson of dignity, ethics and moral to the world, and there will be incidents outside control or no errors that can diminish this fact. In extraordinary a organizational effort the possibilities of errors are present always, but that does not have to take to confuse to us and to call to the “equanimity”, when but the even-tempered ones in all this history are the natives. Most gracious and even-tempered, as opposed to the repressive barbarism of the government. In addition that they have to battle against all class of pressures of diverse

n a t u r e . T h e lesson of pacific fight is forceful and the justice and legality of its cause also.

T h e ident i f icat ion w i t h t h e indigenous rise for that reason, has transferred i d e o l o g i c a l , political limits

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"..the even-tempered ones in all this history are the natives. Most gracious and even-tempered, as opposed to the

repressive barbarism of the government..."

"...our Amazon indigenous brothers, who fight by the defense of their home and with it they teach us to everybody as he is that the whole planet is due to also defend..."

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and border of all type: it has managed anywhere in the world to summon to voices in endorsement and solidarity with i t s c a u s e . T h e r e i s Unemployment and national mobilization that announces in all Peru for the 7, 8 and 9 of Julio and in they are going to also agree practically all unions, social, cultural and pol it ical the organizations, and the own sett lers are going to be expressing this so necessary solidarity.

For the first time from 1977, a fight of the Peruvian town, this you see led by the Amazon indigenous communities, he goes

has to put the things in his true place and the government will have to negotiate. Like all apparatus of being able arrogant and abusive has had to hope that the town in its great majority stops itself and raises to force it to do what it always must have done: To respect the rights of the others and the democratic will of the population, to respect its own constitution and the laws.

In all indigenous ancestral culture, we do not think that the policy serves to solve our deep problems but, which we do is to speak with the truth; thus they have done it you lead them of the indigenous rise and while they are stopped in these truths, there will be no possibility that are swindled. What is going to happen in the next days, weeks and months will escape totally to the control of the groups of being able colonial modern. We cons idered necessary to reinforce the outcry of freedom and dignity of our Amazon indigenous brothers, who fight by the defense of their home and with it they teach us to everybody as he is that the whole planet is due to also defend.

Rimanakuyninchik / Our talking

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Hina kaq runallam ñoqaykuna kanchik

We just are people with natural lifeWe just are people with natural life

Interview with Russell Means ( Second Part.)

By: Juan Francisco Tincopa Calle

QAWAQ.- I want to comment a personal experience. I have an eighteen years old friend, that he is still student of high school. He talked to me about his teacher who is black but he doesn't accepted that he is black, and when he spoken about history or geography of the world, he teaches mistakes or particular kind of true, and my friend let him note it.

For example, he teaches that the world has 7 continents and we all know that is only 5. When for that my friend asks some non comfortable questions, he said: “You are a communist and bad example for my other students, get out of my class” (!?)

My friend was very confused and keeps asking questions, also about the history of the black people, and for this the teacher became mad and answer: “I'm not black people, I'm American.”

This makes me reflection about what are going on actually; because when any nation lost her roots, they lost everything. Only in this way you can understand to this teacher who obviously is originally from Africa, but he refuses his identity when he said: I'm American!. What is this means for the people

than come originally from African nations? I think means this people doesn't want to be free anymore.

This is what bring to my memory, when I read the speech of the new president, where he tries to send a subliminal message to the Indian people, to us, and calling us like “Don't believers” ,like that meaning: ”you are nothing..”

Russell Means.- ! Yes! You caught that. Good for you. Because we caught it; I caught it. The rest of my Indian people they like the black man. They think Obama is the new god, the new Jesus, you know.

The black man came over from Africa as slaves for centuries; his only role model is white male not the female; the white male. That goes for black woman; their only role model is a white male. So how are they going to turn it out. Now the only he did said we are non believers; this black man, new president of the United States; but he also said in that speech, and we punted it out: “The lines of tribes will be dissolve” .The only lines of tribes in this entire country are Indians….

QAWAQ.- Of course, it is all around the world. It is same

work for us, For Peruvian people, if I'm Chanka, I can not have chance to be Chanka anymore; I have to be just Peruvian. That is the lines between nations like should be Chanka, Qosqo, Aymara or whoever, forget it: You are Peruvian. Like he said: “I'm not black, I'm America”

Russell Means.- Right. So, when he said that: “The line of the tribes has to dissolve”, that means he is going to get ready of reservations now, he is going to get ready of us. I point it out and I getting condemn by my own people, I mean the pups in the cage.

QAWAQ.- It is hard for people to see , when

:..So, whatever you do in this life, you and me, we have to understand, that whatever we do is going to

affect at least seven generations...."

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everything it is beginning, like huge party; huge festival, huge hopeful; because they expected he can do something, because everybody is scared about economic situation, so they expected he have to do something good. But, what happened if it this is something good for 500 millions of people but really bad for the Indian nations. What they can say? They just close their eyes: I don't see anything.

That is the big problem for us. How you can tell the true when the people won to be blind. We saw in Peru 10 years of war when the terrorist was come. Between terrorist and government they killed around sixty thousand Indian people; who die in Peru at that time. They are not white people, they are Indian people.

Sometimes entire v i l l a g e s d i s a p p e a r e d : They put inside of church and burn a l l t h e m , C h i l d r e n , woman, all of t h e m , a l s o animals…

Russell Means.- They were doing t ha t t he r e i n Nicaragua when we went dawn there…

QAWAQ.- So, that is the thing that the people don't want to see this kind of true. I don't know how we can deal with it, because my

people, my friends, my relatives, sometimes they don't want to see what could be come next month, next year.

Russell Means.- Well, you know working with the countries in the

United Nations like I did in an organization, we have an office for 12 years in New York City; and I go back and forward from here to New York City to work. What I learn from de international community and my own people is that…First of all, my ancestors, way back, they thought that is their duty for every step they take upon the earth, they have to think how that step is going t o a f f e c t a t l e a s t s e ven generations.

So, whatever you do in this life, you and me, we have to understand, that whatever we do is going to affect at least seven generations. So we have to think that far I am; that is the beauty of be in; of been “Indio” “In…Dios”; “In with God”. (smiling)

That is the beauty of us: We think in seven generations. You know, white man don't think in seven generations, he think at the bank, or he think in money; it is all they think about, and how that money and step is gonna make more money.

So, I was wondering and look

"...my ancestors, way back, they thought that is their duty for every step they take upon the earth, they have to think how that step is going to affect at least

seven generations...”

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:...You know, white man don’t think in seven generations, he think at the bank, or he think in money; it is all they think about, and how that money and step is gonna make more

money...”

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around the world and I see and I watch the Palestinians. They get bomb and shot all, and torture, and jail, and starved, everyday, and yet they been fighting, for over half of century and been resisting. They live in open air prisoners camps; just like we do, but they're been bomb all of that, but they keep fighting; why? Because the control the education of their future. They control the education of their young.

That is why you see this huge tipi out here. That is school, is going to be a school for my children. And no longer think like when I was young: “I want a free all the Indians, I want a free all the Indigenous people”. No. I want a free my children and my own born generation. And, I get the think small; I get to think just this little area right there.

The universe shine in this area like does everyplace. So, that means for you: utilize the universe and you take your children at three years of age and you don't let them go in to the white man world, you keep them in our world and you teach them the way your ancestors thought, you teach them outside. The smarted things we ever did.

This is true of the indigenous people all over the world. The only thing that we ever built was our bedroom. Think on that. That is all we ever built was our bedroom, and the rest of the world was our living room; because it is our life and we have to relay to it. So, that is all we gonna teach and

surprisingly when you go back and you find out what we have to learn as children: we have to learn about the trees, we have to learn about the insects, the grasses, the flowers, the medicines; we have to learn about the animals the birds, we have to learn about everything. That is science; that is botanic, biology, geology; we have to learn about the mother earth, our mother earth, it is geology; we have to learn about the stars, it is astronomy. Our children by the time when they are in the third or fourth grade, they don't already are been introduced to all this sciences. The white man doesn't teach these children any of them until they're getting older.

That why we lived in heaven in fourteen ninety one. So, that is the way how my revolution is going.

I believe in revolution because everything that is holly and sacred is rounded. You and I are rounded, the rain is rounded, the grand mother earth is rounded, the sun is rounded, the star is rounded, cloud i s r ounded , e ve r y th ing i s rounded…

QAWAQ.- And the life is rounded

Russell Means.- Now, revolution. One revolution is going back to where you started; but “you can do it like that” (click). Freedom…. is very simple: If you want to be free (wanna be free?) you are free to be responsible. Our ancestors were responsible at least for seven generations..

QAWAQ.- Yes. We call in my language “Pachakutiq” that means exactly like you said: The world of our life turn rounded in 360 degrees to the beginning. It is Pachakutiq. So, we understand and of course, we thinking the life in the same way. But, we have one problem; what happened with the other nations that they are not originally or they lost his roots; because we leave with them, a lot of them.

N o t a l l t h e m t h e y a r e government, politicians or corrupted, like enemies. A lot of people try to live in the good way, so it is very important because we like respects for every life in the world. So, if is another people like us, with different

nations or different situations, we need to have some kind of re la t ions o f respect. That is why I want to ask you a question that s o m e b o d y n o t Indian told me to ask: “What I can do for help them?”

Russell Means.- Yes. And it is what we believe and that is why you see David

"...That is why you see this huge tipi out here. That is school, is going to be a school for my children....”

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Foto: Pow Wow en Pine Ridge. Howard OlsonRimanakuyninchik / Our talking

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here. He is here and there many non Indians coming to our land; once again coming to our land. The white man is busy destroying his life, and now you get people inside of America and Canada; white people; who want freedom again, so they looking to us again. The history is repeating itself. But it is ok.

What I tell to non Indians who want to help us? Depend what is the situation, but we need help in getting our school of the ground, for our children. That is the main thing.

QAWAQ.- I ask this general quest ion because they are million of people outside of Indian nations, and when a government decide t o d i s s o l v e t h e frontier, and make business with all the lands here, they will

not consult this people. They just do it. So, if the people now how, probable they can do something, as: One moment! We don't need that! We need to live in respect! Right? This kind of attitude, they can do for themselves too, b e c a u s e i f y o u r e s p e c t somebody, you get it respect too. T h a t i s o u r r o u n d w a y relationship.

Russell Means.-You know we are just like all natural life, because we are natural human being, and what happened with the natural life is when the white man comes, we fly, we live, and then he kills those who cannot live: the trees, the animals, the birds, he kills everything; the human, he kill all of this life, for that piece of land, ok?, but what he doesn't get is that the natural people, don't want to live with unnatural people.

It was an old Indian up on Canada, h e w a s t a l k i n g t o a n a n t h r o p o l o g i s t , a n d t h e anthropologist asked him: How come you Indian people don't like to work? The Old man thought a while an answer: You know; we are Indians. We can understand your

concept of work; but what we don't understand is “Vacations”: How come you want to live what you are supposed to be doing. So, that is why I feel sorry for the oppressor, because he only is an oppressor himself.

They are a lot of answer you can give the people who wants to do good; but, when I just to say in American Indian movement when I was young, when I believed in our struggle witch is not longer believer. I just tell them: “go clean up your back yard before you try to clean my back yard”.

Is like the animals. The same Old man, he said: “You know, you white people are very haragan (lazy) people: You believe that you are responsible for the extinction of all this animals and birds. Have you ever thought that may be this animals and birds, they don't want to live with you?”

QAWAQ.- The problem is the kind of life that they do, the civilization. The way how they live became in way that destroy everything. The entire world is almost destroyed.

Russell Means.- Let me tell you: Because we don't have the Diablo, I told you we have the trickster. In o u r l a n g u a g e i s Heyoka. The heyoka d o e s e v e r y t h i n g backwards. So, the w h i t e m a n i s a Heyoka. He said everything wrong. He is the trickster.

So, when he said he is

"...you take your children at three years of age and you don’t let them go in to the white man world, you keep them in our world and you teach them the way your

ancestors thought...”

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"...you teach them outside. The smarted things we ever did..."

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Foto: Archivo Histórico LakotahFoto: Archivo Histórico LakotahRimanakuyninchik / Our talking

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civilized; I know that it means he is uncivilized, because he is the trickster, he leaves backwards. So if he calls me uncivilized; it is a complement because he lives backwards; he is calling me civilized.

My ancestors live in heaven. He was the entire western hemisphere. You know, those grab robbers; they call themselves archaeologist; they go around and robber our graves; they found out, in all our graves, there, before the white man come; we did even have toothy cave. We did even have toothy cave…We live in heaven man!

QAWAQ.- For us, in the Chanka nation, and all the Andean nations, the concept is a same. Life is everything and everyone. So, if you think in this way, even this table is a life; you have to respect, that is all about. It is the way that the white people and his civilization do not understand. It is the problem and that is why became impossible live with his kind of way. The way what they live.

Russell Means.- You know, there is a old man and he told me: You know, if you look it all of lives, everyone on this life: The trees, insects, the worms, the snakes, the birds, everything, all of lives, they still follow the instructions that were giving by the great mystery to them in the beginning. We are only ones, the human being that do not follow those

original instructions.

Now, the white man believes his power of reason makes him superior to all of lives. Put to white m a n i n t h e f o r e s t b y himself….(smiling) …He can not survive, you know. Because he has no respect, and he has forgot his instructions. So he thinks the power of reason makes him superior animal; when it makes him only confused, it makes him very forgettable. (Forgetful) He forget the originals instructions about how to live, because his in not natural; he doesn't live natural.

So, the power of reason is a course, because he gives you two pads: You can take the pads of reason and confusion, or you can take the pad of natural life. Now, all the rest of life in the world takes that pads of natural life, the only ones doesn't

"...as I mention all the time, freedom simple means: You are free to be responsible. ! Seven generations!...”

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do it is the male, the human male.

QAWAQ.- The last question. What kind of message we need to share for all Indian culture in America and around the world. What do you think we need to do together now, at this time?

Russell Means.- Just one thing and I mentioned it earlier; it was, you take control of your young; and you and your young return as best as you can to the original instructions of our ancestors. And that isn't hard to do. And that way you find the pads, the route to touch freedom, and freedom as I mention all the time, freedom simple means: You are free to be r e s p o n s i b l e . ! S e v e n generations!....

QAWAQ.- I think we have done. Thank you very much.

Russell Means.- Thank you, and thank you for this great gifts. ( C h a k a n a , S i k u , y cerámica Qosqo). This is in my hearth, and this (Quinua) i s in my stomach…

Russell Means gave to me tike a gift a T'shirt of the Freedom Fighters about Free Republic of Lakotah, and also his a u t o b i o g r a p h i c book:“Were the White Men fear to Tread”. This way we done th i s interview that was made o n h i s r a n c h o f Pourcupine, Pine Ridge, South Dakota.

US. At the endof January 2009.

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Yachayninchikkuna / Our Knowledge

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Yanqa wiraquchakunapa Cheqnikuy, otaq manchakuypas

The purity of the Unification and the Hierarchy of the Western Civilization. The Discrimination and the Fear.

The purity of the Unification and the Hierarchy of the Western Civilization. The Discrimination and the Fear.

By: Jorge Alberto MONTOYA MAQUIN

he pretension of the western civilization to unify the world, to do for example that all the humans are equals; that everybody speak the same language, wear the same clothes, have the same tastes and preferences; it is because in their deepest feelings; they have a deep fear and distrust to the other human beings which inhabit the world. They do not admit the differences, neither each one have i ts own pre fe rences , the i r own idiosyncrasy, their own initiative and their own life style.

The thing that cannot be

unified with standardization, because the evidence of the diversity of the life is a lot more powerful than the pretension of t h e s t a n d a r d i z a t i o n , i s separated and remote, silenced and hiding, discriminating, to preserve the uniformity and/or purity of the unification, creating a system of hierarchies that in tend ing to make hierarchical, separates and puts in lower levels, or out of its ear or eyes, to all of those that to his view and comprehension do not enter his own category.

The thing that is behind this system silencing and

concealment, of uniformity and discrimination, is a deep fear for others, but the effects of those doesn't appear toward the others , appears toward themselves. They are hidden and they are silenced each time more, they are stop looking at and to see, to touch and to feel, to listen and to hear, to perfume and to smell, and one of the specific forms that takes this process of concealment and silencing, of uniformity and d i s c r i m i n a t i o n , i s t h e pretension of the superiority of some over other. Thus, the pretension of the superiority is just fear.

"The pretension of the western civilization to unify the world, to do for example that all the humans are equals; that everybody speak the same language, wear the same clothes, have the same tastes and preferences...”

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For QAWAQ, June 20, 2009. Based in the publication March 1996 as “To Flourish and Fertilize the World”.


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Thus, the western civilization intends that a part of the world has life, and another not. That the humans are superior to the plants, to the ones that are flying, the ones that walk with four legs or to the ones that are dragging Or people who are in civilized towns or who live in cities they are over the others. That some cultural expressions are over those of other cultures. That his science and way of knowledge, is superior upon knowledge and the wisdom and ways of feeling and understanding of other towns in the world.

That fear, substrate of the cur ren t c i v i l i z a t ion developed in the territories of the old western provinces of the Roman empire, that some times they call it Central European Christian, is the one

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that has created, besides others, for example, the structure subject - object in which lives, and that permits to see things and/or objects, that by definition do not have their own initiative, instead of the alive that are living in the world. That fear also expresses t h e m s e l v e s i n t h e i r inconvenience, displeasure and disagreement with the world; their eagerness by modifying it and to create an artificial life. It is, also, the motor of the discrimination. Also, it is the fear to God.

If one is objective, and consequently sees objectively, does not see the life since all is feeling and life in the world. To see objects, instead of life; they must hide themselves. It is not therefore a way to see the world, but a self-portrait not of

himself, because he is also a human been alive, but a self-portrait of a sense and a feeling that has left to have. He has lost part of his feeling and sense of the life, and that loss or lack, is the one that sees as objective vision. Because of it the objective vision are beliefs and not exact understandings of the life, because does not have as referring the life, but a lack, an empty untidy because has been hidden and feeling that is feeling of the life. Is a lack or of lack of health.

That way to feel and to see, doing of the living, objects, and because o f i t a l so resources, is the one that license gives them, for example, to invade other countries and/or to try to impose them its beliefs and its lacks, for try "to domesticate" plants and/or to

"...That fear, substrate of the current civilization developed in the territories of the old western provinces of the Roman empire, that some times they call it Central European Christian, ..."

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handle cultivations.

With that objective vision, has created God, as an almighty; supreme of absolute power and eternal over everyone. To the philosophy not as a to knowledge, but simply l ike a love upon knowing. To the science and to the sciences, not with the curiosity and the flavor of knowledge, but with the pretension to force and to be able to handle and to change to the world and to the agencies that they bind it. To the Church – State with the universal pretension to be only truth and only road of salvation. Empires and S ta tes d i rec ted by emperors or kings, hereditary, that obtain their "power" as absolute mandates, because force divine or political. Repub l i c s in wh ich the democratic power, just part of

it, or party, of the society, prevails ever the rest. Nations-States in which try to unify languages and customs. Under these ideas and institutions have the pretension to become their servants, their disciples, their followers or their citizens; and if the force of the life does not p e r m i t i t , t h e n t h e y discriminate us.

The discriminatory and contradictory universe of

the civilization.

T h i s c i v i l i z a t i o n developed in the territories of the former western provinces of the Roman empire has created the Philosophy, not as a knowledge, but like a love to knowing. Therefore, this does not arrive never to be a W i s d o m . I t i s n o t t h e knowledge, but the love, the sympathy, for it. It does not

seek its roots in its own world and the lifestyle of the Central European's towns where is the knowledge about that world and those towns. But the search is outside; in the old Greek world, in the Latin Imperial Roman world, or in the world of sacred Romanesque-Germanic empire. Because of it; it is that the love and sympathy by the knowledge Greek-Latin never can come be knowledge and besides that search out of themselves hides its displeasure with its own roots and original cultures. That attitude to seek outside something that is inside is contradictory; and generates in the philosophers of the w e s t e r n c i v i l i z a t i o n , a contradictory thought, the one that linked to the unifying e a g e r n e s s t h a t c a u s e s d iscr iminatory att i tudes, engenders a way to think and to act for their own.

"..That way to feel and to see, doing of the living, objects, and because of it also resources, is the one that license gives them, for example, to invade other countries and/or to try to impose them its beliefs...."

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That way to be bound in the world is the one that originates the movement of the w o r l d o f o p p o s i t e contradictions and with self-qualifying orientation. The opposite and the contradictions as well as the organization by h i e r a r c h y a n d t h e discrimination, they are some of their characteristic features. I t i s n o t c a p a b l e o f understanding the world as a link prepared and related and because of it apparent. Their vision is more well done for opponents, that is to say is contrad ic tory, d i a lec t i c , cancellation, self-qualifying, chaotic, what is the answer of disorder, to the order that tried to impose the western civilization.

The western civilization has created a science and their sciences that intends to be

powerful to such level that desires to dominate and to unify the world standardizing it under some general law. In fact reasons believing that the world is a Universe and not a diverse one of many verses; and has taken this pretext of some lucubration that did Pythagoras supposing that among the earth, the moon and the sun there was a same time; when many times and many verses or cadences. He has created a supposedly academic scientific knowledge, because he is not from Greek Academy but an imitation of it, in which what does not he enter in his reduced limits; he excludes him, he discriminates him, qualifying it, pejoratively, in his system of organization by hierarchy, like as a second place, or hidden or silencing; for example, "he studies and he interprets" the culture of the diverse people, or

the wisdom and the magic of these people.

This western civilization continuing the same logic of the philosophy has developed its science and its sciences not as knowledge or wisdom product of the experience of life which by its characteristic are true; and in theory and practice are inseparable, in which is known what has lived itself and does not intend to know what has not lived itself. But it has created his science with the pretension to know what himself has not lived; and because of it separates the theory of the practice cutting w i t h o u t p e r c e i v i n g h i s thoughts. Thus, all his scientific theories are not truth of the life; but hypothesis to test and verification. So, Does not exists a thought that express the true of the life; to say a knowledge or

"..To the science and to the sciences, not with the curiosity and the flavor of knowledge, but with the pretension to force and to be able to handle and to change to the world and to the agencies that they bind it.."

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"..Joy, festivals, dresses, wisdom, diversity, abundance that is what they live and they feel talking about the people who is civilized, they do not fit in.."

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wisdom; just an hypothesis and laws that in the course of time and of the life they are shown like incomplete or erroneous. Such it is their pretension of knowledge that this procedure like they call of approach of the reality; it is part of their scientific methodology.

This western civilization has created a history its history. The history that does not have more than 2.000 years; although some times tries that the same one have slightly more than its double that is to say 5.000 years. The same one c o v e r s h o w d o e s s h e understand and he has seen his universe. To her to them same they have come ca l l i t ethnocentrism, euro centrism, among others names. Ours that

one from the Andean world and that one from other towns is history of the humans and covers since they arose, talking about 4 ó 5 million years.

Nevertheless, we know that the European people and the ones that are to the north of them, did not only they exist before that certain civilized groups created the History, but some of them live at present out of the real history and its condition denied their own history; but when the History will be finished and what it implies, that is to say, empires, domination, theft, pillage and so many more phenomena, those people also will live to fullness in diversity, in the harmony.

The other people, in the

majority of the aspects of their life and mainly in which are fundamental they live out of the History. This collects basically the life of certain privileged groups the wars, conquests, famines, theft, and the splendor that in their eyes it causes that are aspects under which the c o n t e m p o r a r y w e s t e r n civilization feels the life. Joy, festivals, dresses, wisdom, diversity, abundance that is what they live and they feel talking about the people who is civilized, they do not fit in that History.

20 of June of the 2009

Jorge Alberto MONTOYA MAQUIN.email: [email protected]

Aylluruna miskiq yachayninkunata qawachiyta munani

I want to show the richnnes of the Andean CultureI want to show the richnnes of the Andean Culture

Takiyninchik Tusuyninchik / Our Song, our dance

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osefina Ñahuis Bernedo, it is a promise of the quechwa song that made reality. Opening to way crosscurrent, doing to a side the tempters fleeting fashions, have known to recover the memory of the deep song of our towns and commun i t i e s o f Apu r imac , Ayacucho, Huancayo, Huaraz, Fist and others; in order to once again project it to traverse of its sweet and natural, melancholic style like humorous; demonstrating to us once but that the authentic thing lasts, that if we grow maintaining to us in our own roots, we will enjoy good fruits. All the others will find it in their recent production:

“Takipara, Rain of songs”. that it finishes presenting/displaying the 5 of June in the audience of the magisterial special tax in Lima, Peru.It is rewarding whenever new voices radiate world of song Andean, mainly when they are conscientious of which its art is also an expression of the cultural wealth of our own families, communities and towns, where we had a experience of incomparable life. Josefina is natura l o f Chincheros and p h a r m a c e u t i c a l C h e m i c a l profession, but on a par with its daily occupations time occurs to cultivate the song. Here its words:

Qawaq. - In this opportunity we have w i th u s the s i nger Apurimeña Josefina Ñahuis, I am contented of being able to mainly show before you a young value that this growing day day in the world of Andean song and one of the exponents of the Kechwa song.

Qawaq.- JosefinaHow are you? Josefina

Josefina Ñawis.- Allinlla wawqey.I am well, my brother

Allinllachu Kachkanki?

"Sunquyqa ancha anchatakusirikun takichanchikkunata takikuptiy.

"...My heart rejoices much whenI intone our songs...”

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Interview: Juan Francisco Tincopa Calle

JOSEFINA ÑAHUIS:JOSEFINA ÑAHUIS:

Qawaq.- Ima ninmi sunquyky takichakuptiki.That it says your heart, when you intone your songs.

Josefina Ñahuis.- Sunquyqa ancha a n c h a t a k u s i r i k u n takichanchikkunata takikuptiy. My heart rejoices much when I intone our songs.

Q a w a q . - h a y k a w a t a ñ a takikuchkanki.Wow many years already you are cultivating the song

J o s e f i n a Ñ a h u i s . - Profesionalmente, kan pichqa wataña, pichqa wataña takini U n i v e r s i d a d m a n t a lluqsikusqaymantapacha.On professional way already they are 5 years, I'm singing 5 years since I was finish my university studies.

Qawaq.- Yuyarichkankichu warma kasqaykipi takikuyta q a l l a r i s q a y k i m a n t a . Yo u remember songs of when you began to sing, in your childhood?

adjustments until completing it, full complete this with the title has grown and there: “Red cocky”.

Qawaq.- Imaraykutaq Kechwa runa simipi takikunkiWhy up on purpose you sing in the quechwa language.

Josefina Ñahui.- Kechwapi, runasimipi takini, porque: chaymi idiomay, warmachamantapacha rimasqay, mamayqa taytayqa rimasqan Kechwata, runa simita. Llaqataypipas rimanku runasimita.I'm singing Song in quechwa because it is my language, the one that I spoke since she was young, the one that spoke to my mother and my father, In my town also speaks the quechwa.

Qawaq.- Imatataq warma kaq w a w q i n c h i k k u n a t a paninchikunata rimaykuwaq.What you could say to our brothers and young sisters like mesagge.

Josefina Ñahuis.- Rimasun kusisqa r u n a s i m i p i , t a k i k u s u n , w i l l anakusun cuen to tapas , imatapas willanakusun kechwapi, runasimipi, kusisqa. Kay idiomaqa qamunriki chay Imperio incaico nisqan, chaymantapacha. Chayqa Ñoqanchikpaq idiomanchik, neto, ñoqanchikpa. Ama penqakuspa, t ak i ku sun , pa r l akususun , y a c h a c h i s u n r u n a m a s i n c h i k k u n a m a n , estudiasunpas runasimipi.Let us speak happy in our ancestral language, sing, tell us each other the stories and any information we share it in quechwa, in the ancestral language, with pride, happy. This language comes then from the times which it is known at the inka empire. This it is then our language, net ours. Then, without feeling no shame, we sing, we talk, we teach to our compatriots, we also study in this our language.

Qawaq.- (We continue I engage in a dialog now in Castilian, in the language of Castile). You are from

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J o s e f i n a Ñ a h u i s . - Yuyarinim. Kay huknin Diskuy chayamuchkanña, chaypim grabani chay takichata, y u y a r q a n i , w a r m a c h a k u n a h u a n takisqaykuta, huarmacha kachkaptiy escuelapiraq. C h a y t a y u y a r i s p a cumpletarispayku kay discupi k a c h k a n q e s p i s q a ñ a . Completo, hatunña. Chaypi Titulo es “Gallito Colorado”.Yes I remember. Precisely in this last CD that this to leave, I have recorded that cantito there that remembered from my childhood where next to other children we still sang in the school. Remembering this we have made him some

Chincheros rigth?

Josefina Ñahuis. – You are right, I am from Chincheros, Apurimaq. Chincheros has several climates, is a gorge that has a part of height, more or less 2.800 s.n.m., same Chincheros to 2.600 s.n.m. and there is a part that are broken and this more or less to 2.300 s.n.m.

Qawaq. - You say that you learned to sing since you was c h i l d ? H o w w a s t h i s experience.

Josefina Ñahuis. - Good, the taste to always sing has been born to me, I had it from girl. I at some moment thought to leave it as they spent the

"...I’m singing Song in quechwa because it is my language, the one that I spoke since she was young, the one that

spoke to my mother and my father, In my town also speaks the quechwa...”

years, but the thing went to the inverse thing: The song was made followed, but solicited more, participates in many aids, “looking for new values”, etc. And exactly already culminating my studies, in the University of Huamanga we recorded a disc that has twelve subjects and it is titled: “Josefina. Song and Tenderness”, and there are songs with ayacuchana influence, songs huamanguinas, songs huancaínas, aside from Apurimac.

Qawaq. - It get my attention your youth in the Kechwa song. He is little frequent. The fashion tends much to that the young people incline to modern music or in any case to the “mix”, to try to make a mixture between our own musical sounds with others come from the foreigner. In reality always it has an impact very hard what comes from the foreigner. By which you think that it is important that the young people we are on the awares to our own language, to our own culture?

Josefina Ñahuis. - My decision to sing in quechwa and Castilian, had: first, to that I am Andean, I am of Apurimac, and in Apurimac the pure culture this concentrated I in the carnivals create, and is the base of

only in quechwa apurimeño but also in ayacuchano Kechwa, in kechwa of Huancayo, the one of Cajatambo here in the mountain range of Lima. To my it would enchant to me that the young people feel proud of our language. Then, my intention is to transmit the wealth of our culture, to the young people, so that they also feel identified and can speak with more freedom. Lamentably there is that complex to say: I do not want to speak quechwa, better I speak Castilian, or I prefer to sing regge, reguetón, etc. Each song has its wealth, is pretty no? I am not either outside this world. It enchants the Rock to me, enchants the sauce to me, but I believe that there is to give priority ours and to feel to us proud of our culture. As the guaraníes speak for example, they speak in its language in the street where it is are speaking. So that we can not do it? , if it is our language, he is unique.

Qawaq. – Tell us as is your plans. That she is what these doing in the plane of the song, the artistic plane and towards where these projecting

Josefina Ñahuis. - Exactly already we are finishing the new disc that is titled: Takipara, that means Rain of songs. With this new disc the

intention is to demonstrate the diversity of Andean songs. I have songs from the plateau, of Apurimac, Ayacucho, Cuzco, Huancayo, the mountain range of Lima, (Cajatambo), I also have of the North, Ancash. I had the oppor tun i t y to s i ng songs huancaínas with an orchestra of the center. Are selected songs, very pretty, hopefully is to the the liking of all the people who love our culture.

Qawaq. - These also composing? , or single you sing so far.

Josefina Ñahuis. - Good if, I am composing. I have one first song that I have recorded in the first disc, that is titled “To the memory of my mother”, and in the new disc three songs come: the song “the red cocky” that was a recreation of my and the writer Edwin Segovia, later comes carnivals and a toril, in the new disc, that is compositions mine.

Qawaq. - I am sure that it is going to them to enchant. A last reflection that, like message, you could give youth. Which is the future that him time to the Andean culture, to our culture?

Josefina Ñahuis. - While all we begin to contribute with our sand


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"...I am of Apurimac, and in Apurimac the pure culture this concentrated I in the carnivals create, and is the base of our Andean culture; and second, I to be spoken in quechwa and

Castilian. Then, I when leaving there, want to show the essence of Andean music, of Andean culture...”

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our Andean culture; and second, I to be spoken in quechwa and Castilian. Then, I when leaving there, want to show the essence of Andean music, of Andean culture. Not only of Apurimac, the intention is also to interpret Ayacucho songs, like the song of “ the girl of my eyes”, songs of Huancayo; of diverse parts of it walks in our country, and also to express it not

grain to conserve our culture, our language, I believe that never it is going to die; because our culture is the essence of being Peruvian, that c o m e s f r o m o u r predecessors from the Inkas, of the Chankas, of different cultures, then. While all we share and we begin to be united to spread it, one is never going away to die.

Uywayninchikkuna / Our rearing

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By: Carlos Avalos. [email protected]

KiwichaInkapa mikuynin, kunanqa lliu llaktakunapi

INKA'S FOOD PRESENT IN ALL THE WORLDINKA'S FOOD PRESENT IN ALL THE WORLD

s considered a Inca's gift that day to day increases to his fame and consumption. A grain that not only nourished to everything an empire, but that promises to be present in each corner of the world: he is kiwicha that, at the present time, leads the list of foods with greater nutritious value.

We know this cereal of nutritional seeds like kiwicha, although the scientists prefer to call it Amaranthus Caudatus. His origin isn't far away in space, but becomes lost in the time. Native of Peru, it has been cultivated from immemorial times in our country, being found in Andean tombs with more than 4.000 years of antiquity.

Kiwicha and his more than 1.200 varieties had a fundamental protagonist in empire Inca, to the being the food that was consumed par excellence. Nevertheless, the time subsequent to the arrival of the Spaniards, its presence is almost null, not by nonexistent, but because it was consumed secretly, it hides after the veil of the f e a r a n d t h e reproach those who e n j o y e d t h e i r enchantments.

It is known that the Incas used it in their religious c e r e m o n i e s , t o consider it a blessing of the mother earth, due to its medicinal a n d n u t r i t i o u s properties. When a r r i v i n g t h e S p a n i a r d s a n d

I noticing themselves that the Incas rendered devotion to kiwicha, assumed this fact like a sacrilege, a pagan act that had to be sanctioned: they prohibited its culture and its consumption.

The same it happened in Mexico, where, according to they count chronicles, old the Mexicans elaborated breads with forms of small animals with which they adored the Earth Gods, the fire and rain. The Spaniards used he himself system, total repression to seedtime and consumption of kiwicha. Perhaps the reason of so that is this this food was to us so other people's in the times of foreign presence.

But its importance also emphasizes at the modern time. Kiwicha, like Quinua, it was selected for the diet of the astronauts by its high nutritious value, its integral advantage and brevity of its cycle of culture, as well as its capacity to grow in little favorable condit ions in its development.

By all it, it was described by NASA as culture CELLSS (Ecological System of Controlled Support of Life: the plant removes carbon dioxide of the atmosphere and, to he himself time, it generates foods, oxygen and water for the astronauts). This, kiwicha happened to be cultivated in the space trips from 1985, blooming in the space during the orbital flight of the ship 71 Atlantis B.

PARTICULARITITIES OF THE KIWICHA

One of the peculiarities of this plant of more than two meters of height is not their colorful dwelled flowers, orange and green, but the facility of adaptation t o d i f f e r e n t e c o l o g i c a l atmospheres, due to their efficient one photosynthesis. It can grow quickly and without greater cares in different altitudes, from the plains of the coast to the most demanding heights of rustic mountainous area a 3,500 m.s.n.m. It supports with stoicism

saline grounds just like grounds with brief periods of drought and are d e v e l o p e d t o t e m p e r a t u r e s n o r m a l l y t h a t oscillate between the 5 and 35 degrees Celsius.

Kiwicha no l o n g e r i s o n l y P e r u v i a n a n d perhaps there are countries that feel it plus that we. There

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"...It can grow quickly and without greater cares in different altitudes, from the plains of the coast to the most demanding heights of rustic

mountainous area a 3,500 m.s.n.m. .."

Uywayninchikkuna / Our rearing

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they consume it with great pleasure and in enormous amounts, reason for which its export increased a 70 percent in 2007. Germany is the main Peruvian world-wide importer of kiwicha, buying near 900 thousand dollars in the 2007. It follows the United States to him with 400 thousand dollars, soon Japan with a consumption equivalent to more than 375 thousand dollars of the food Inca. Immediately Canada, Holland, England, France, Italy, Austra l ia , I srae l , Bol iv ia , Switzerland and an endless number of countries come that are added to the list of fervent consumers of the nutritious food.

At the moment it is cultivated in different countries from the world. Sowing in Argentina, Ecuador, Bolivia, Guatemala, Mexico and even in the south of Africa. Nevertheless, the producing leader is Peru, where this ancestral species is harvested mainly in Andean valleys of Cusco, Ancash, Ayacucho, Huancavelica and Arequipa.

PROPERTIES OF THE KIWICHA

If there is something surprises, it is the great amount of beneficial properties of kiwicha, to such point that this plant seemed to be extracted of fairy tales, since each new investigation does not do more than to show a new benefit to us of this species.

Be tween i t s main components one is l i s i n a , n e c e s s a r y e l e m e n t f o r t h e construct ion of a l l p r o t e i n s o f t h e organism. She is in add i t ion the ma in person in charge to the absorption of calcium, sport aid enormously in t h e r e c o v e r y subsequent to the operations and injuries,

besides to favor the production of hormones , enzymes and antibodies. The lisina, between its multiple properties, also aid to diminish remarkably the levels of cholesterol in the blood. Also, it favors the mental development and it stimulates the liberation of hormone of the growth, by that he is recommendable to consume it from boy.

Kiwicha has overthrown to the queen of calcium by excellence: milk. This, because 100 grams of kiwicha contain the calcium double that he himself volume of milk. The absence of this protein produces rickets and osteoporosis. In addition, very low calcium levels in the blood increase to irritability of fibers and the nervous centers, which produces cramps. Of there the importance of kiwicha.

T h e p h o s p h o r u s i s another one of its components. Composed which it takes part in the vital functions of the people, considered like an indispensable element the human being, the phosphorus is the one in charge to store and to transport the energy in our organism. Its absence or little ingestion us can produce fatigue and loss of concentration. Among others of its elements, we found iron and vitamins To and C, which does of kiwicha one of foods with greater nutritious content.

MEDICINAL USES

Kindness of this plant is not ext ingu i shed in the i r nutritional value. From times of the Empire Inca it was used to cure different diseases like typoid fever, the diminution of the cholesterol, to resist altitude s i cknes s and to f i gh t to dysentery. leaves cooked they are used to a l lev iate the inflammations of bladder and in gargle they resist the irritation of the mouth and the throat.

Also this species appeases the rheumatic pains and the excessive menstruation. The baking of roots it is used against the diarrhea. The infusion obtained from stems it acts like a laxative cash. Recent studies have revealed that kiwicha aid to stabilize the glucose and fat in the blood, being advisable for patients with d iabetes , obes i ty, ar ter ia l hypertension, constipation and high cholesterol.

With kiwicha we can prepare of everything, from flour, which will be used for the elaboration as breads, pastries and sweets, stews, salads and soups, until drinks like the Kiwifresh, natural drink 100% of high nutritious, prepared with the nectar of kiwicha and concentrated value of diverse fruits. Also it is used like complementary cereal to milk.

In spite of the multiple properties of kiwicha, its export is i nc ip i en t , bu t the increase is enough express, calculating that for aims of the 2008 we will exceed the 2 million dollars in export of this appraised food Inca, which seems to revert history and now it conquers the world, battling in the sensible place but of the human being: the stomach.

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"...between its main components one is lisina, necessary element for the construction of all proteins of the organism..."

Peru: The bio-piracy: A new form of sackingPeru: The bio-piracy: A new form of sacking

PIRU: KAWSAYSUAQ; KUNANKUNAPI

YAPAÑA APAKUNKU

uring centuries the use of our Biodiversity was conceived like a free practice, not regulated, that constituted a luck of common patrimony of the humanity. Until which at the end of the Seventies the biotechnology consolidated and arose the rights from intellectual property, but also the see-piracy considered by many as the “science” of the sacking that only looks for the innovation of gains, and that Courses has submerged in the cabinets to dust the patents that collide with the knowledge and the biodiversity, in a certainly enlightening speech.

The bio-piracy is not a recent phenomenon. Always there was it and every time one becomes serious when removing from the country fungi, animals, seeds and plants; other times tropical estates are bought to identify the species; and there are some who enter the indigenous communities to extract their knowledge. After obtaining the species and information, they patent products in the outside, they process them and they commercialize taking them all the gains.

This action has a name: Bio-piracy. , Nevertheless difficult it is to think that this activity becomes a r i ght o f property deprived when granting itself clear on inventions legally that incorporate of irregular way the components or knowledge, avoiding itself the procedures of the newness, inventive level and industrial application; in addition to not repairing in the demonstration of origin, allowed obtaining and compensates to the country by the invented product.

According to Richard Stallman, this action harms the country of three ways. In the first place, they increase the prices until most of the citizens they do not have access to the new developments; secondly, they restrain the local production when the proprietor of the patent decides it; and thirdly, they prohibit to the agriculturists the continuation of its culture as they came it doing during centuries of years.

So he is thus, that the professionals Laird and Ten Kate have investigated who the annual gains in the world-wide market oscillate between 500 and 800 trillions of dollars of products derived from the biological diversity, an appetizing mouthful for which the transnational pharmacists to go in to in decline of the knowledge of the towns.

To this it is added, in the Amazon region that includes Peru, studies of ecological organizations notice that the annual losses are superior to the 10,000 million dollars in traffic of species and indigenous knowledge.

B u t a l s o a f o r m t o contribute to the bio-piracy is the unconcern of the Peruvians not to patent its investigations, as it indicates Bruno Ménchor of the Office of Inventions and New Technologies to it of the Indecopi, when explaining that “Of 1.200 requests to the year, 95% are foreign and only 5% correspond to Peruvian in headings that do not correspond to investigation of biodiversity ". Then Where is the investigations of our universities and institutes of sciences of the country? Where is the inventions of our national students? The galic acid of the case of tare is only registered that has been patented by the Catholic University for years.

In that sense, the Biologist Marina Rosales, the Direction of Conservation of the Biodiversity of Forest Intendance and Wild Fauna of the INRENA, assures that this subject is not only subject of patents and conservation of the Biodiversity, but a subject of professional capac i t ies in invent ion and investment, “To generate resources on the base of science and technology and a greater return of

t h e p h a r m a c e u t i c a l i n d u s t r y w i t h c l e a r procedures, right and equitable participation ".

Sounded cases

The most harmed with the increase of the bio-piracy they are the indigenous towns, by the exploitation that undergo many of their natural resources. And for that reason we looked for the opinion the International Center of Potatoes (CIP), there the Ing. René Gomez, needs that there are cases

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Yachachkankichu? / Did you know?

30

By: Iván Reyna Ramos

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"To this it is added, in the Amazon region that includes Peru, studies of ecological organizations notice that the annual losses are superior to the 10,000 million dollars in traffic of species and

indigenous knowledge.”

of no bio-piracy in this tubercle, due to the work coordinated with the Park of the Pope that integrate six communities living at the high Andeans and conserve the 2.300 varieties of Peruvian origin. Equal it happens to the sweet potato and its 500 varieties in Peru, conserving itself the fourth part of the 5 thousand existing varieties in the world, assures Daniel Reynoso, specialist of the CIP.

Nevertheless, products like the Andean maca (Lepidium meyeni), of nutritious rebuilding properties, and medicinal, after their export towards Japan, the U.S.A. and Europe, finished being patented by two North American companies Pure World Botanical and Biotics Research Corp, that even prevent the Peruv i an producers to commercialize maca products. But the anecdotal thing of the subject is that the Pure World Botanicals, maintains to have discovered by means of “sophisticated science”, a watery extract, that in Christian maca is concentrated to that they have called “MacaPure”, indicating in addition that the root is cultivated in the heights of the central mountain range of Peru. Where is then the invention? , and for that reason the Mincetur and Cancillería have raised a document that questions the patent that never had to be granted.

Another one is the case of Sally Fox, American investigator who acceded - without knowledge of the Peruvian authorities to samples of the color co t ton (ba rbadense Gossypium) that soon improved, it developed and it patented in the U.S.A. to replace the d e m a n d s o f t h e manufacturing company of blue jeans Levi Strauss in search of cotton without food coloring nor dyes (natural 100%). This cotton is a “lost culture”, unique in the world, being only in Peru. But like sealing the world-wide disinformation, in

1998 the Discovery program spread a documentary one on the cotton of color without mentioning to Peru like place and country of origin of the referred cotton.

Bu t the ca ses more sounded it happened in 1999, when the International Center of the Potatoes gave to request of the Inrena samples of yacón (Smallantus sonchifolius), to institutions of investigation of Japan, those that later they would have patented component of the same one, being generated great scandal without until the date one has clarified the responsibilities that would have incurred that then some Peruvian authorities, to the knowledge that the seeds were going to be taken to Japan and they did not take any legal action.

Also there are other species of tomentosa Uncaria and Uncaria guianensis, known like the “nail of cat” of the Ashaninka community in the Peruvian forest that have been deforested by people interested only in obtaining economic gains of the crust. Before as much loss, Will be possible to avoid that the See-piracy continues?

The formula

Although it is clear that in Peru alive beings do not patent themselves, but products that incorporate an innovation, also it is precise to indicate that in the U.S.A.

the patents of plants are allowed. Of there the controversy and the vices that behind the formula hide innumerable abuses, falsifications and deceits.

In the universal plane the Agreement exists on Biologic diversity (CDB) that establishes the national sovereign rights on the biological resources and jeopardizes to the countries members to conserve them and to develop them for the sustainability. Peru comprises of this Agreement and for that reason it has created the Regime of Protection of Collective Knowledge of Indigenous Towns led by the Indecopi, the technical organ that among other actions evaluates the registries of patents of the world with the purpose of objecting requests or questioning with yielded. At the moment a committee o f w o r k i n t e g r a t e d b y representatives of the Peruvian Institute of Medicinal Plants, the Chancellery works, ADEX, among others, that evaluate the implications technical and economic to aim to interpose a legal action.

But also there are other instances like the Organization the International of Property Intellectual (OMPI), often invoked by the organizations farmers so that it guarantees that what is exported does not finish in an office of patents.

A c c o r d i n g t o t h e Agreements adopted by the World-

wide Organization of Commerce (OMC) on r e l a t e d R i g h t s o f Intellectual Property to Commerce (ADPIC), the patent is a property right that is granted to the p r o d u c t i n v e n t o r s , including the obtaining of vegetal varieties, with the requirement of which the invent ion i s “new ” , “useful” and susceptible to be industrialized.

I n P e r u , i f somebody wants to patent a product, it must do it in the Indecopi, enclosing a


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" The andean Kiwicha and the know how of the indigenous cultivators: Part of the richest patrimony to protect of the

bio-pirates "

first technical document in which one inc ludes the complete characteristics and what it is tried to solve with the invention; soon to add a summary of the document; also a sheet of vindications of the concrete matter to protect itself; later the Indecopi will evaluate and publish in the newspaper the Peruvian for the public knowledge; and finally it will consider a technical report to favor or against the patent in a process of three years, as they establish the world-wide terms.

Nevertheless, the subject would have to be exhausted if all the laws relative to the rights of intellectual property, including a the U.S.A. would have specifically to exclude the patents from alive organisms, alive beings and their parts, since the privatization of the forms of life by means of rights of intellectual property of any class violates the fundamental right to the life and letter against the ethics and the public interest.

And while this continues, the protests and mechanisms will arise to safeguard the biodiversity, like which it comes impelling the P e r u v i a n S o c i e t y f r o m Environmental Right with initiative and coordination in the Prevention of the Bio-piracy, project supported by International Development Research Centre (IDRC) of Canada, in a national effort, regional and international to contribute to face bio-piracy from different fronts: the investigation, the actions of incidence, the creation of networks, the organization of events and the c a m p a i g n s o f a w a r e n e s s (www.biopirateria.org).

From all ways, it is very difficult to exert a control adapted on this bad practice in which is possible to consider a question, enough that Peru prohibits the See-piracy when at international level practically is legalized?

Found positions

Even though which the biodiversity takes in himself the

intelligence of three thousand 500 million years of experimentation of life forms, as it assures the biologist John Todd. Our country has been something indifferent and for that reason today it undergoes the consequences.

“ To have become aware from the coherent protection of the Biodiversity and to have supported in addition in one it does not patent “chicha” that only cause negative impacts in our resources and communities, has taken to Peru to improve the relations Been and citizenship to fix clear samples of conscience of political, legal, social responsibility and of he himself government to defend the natural resources and cultural ", it affirms the Ing. Daniel Reynoso of the CIP.

F o r M a r i n a Ro s a l e s , specialist of the INRENA, the Peruvian position forehead to the negotiations of the Treaty of Free Commerce (TLC) is firm when including the tell the true of Origin that demands in the process of patents “the consent informed and express authorization into the origin country of the natural product ". In that same direction, Bruno Ménchor of the Indecopi, adds that it has propose to the U.S.A. to recognize in the Chapter of Intellectual Property, “the obligation to inform that the obtained biological product allowedly and was corroborated by


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"...Nevertheless, products like the Andean maca (Lepidium meyeni), of nutritious rebuilding properties, and medicinal, after their export towards Japan, the U.S.A. and

Europe, finished being patented by two North American companies Pure World Botanical and Biotics Research Corp, that even prevent the Peruvian producers to

commercialize maca products..."

the competent authorities, in addition to adapting compensates economic for the origin country ".

A n d a l t h o u g h b o t h technicians have recognized who the U.S.A. have showed signs of f lex ib i l i ty in the rounds of negotiations in the biodiversity subject; Jose Luis Silva, president of the Peruvian Natural Product Institute, says that the U.S.A. “In the negotiations on free commerce, demands that the piracy of the intellectual property is sanctioned, but at the same time defends the presumed one straight of the transnational companies not to pay to a cent by the traditional knowledge on the properties of the flora and fauna that they collect in our countries ".

By his part, Antonio Brack Egg, ex- adviser of the Program of the Nations United for Development and one of the most prestigious investigators of the Peruvian ecology, warns that “Peru is great warehouse of genes and traditional knowledge on the use of the Biodiversity, and must right to demand a preferential treatment ".

Source: Bulletin of the news Courses to the day, 17 of November of 2005. Web s i t e : w w w. r u m b o s d e l p e r u . c o m Distributed publication of free way. Electronic mail: revistarumbos@rumbosdelperu

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1. - QICHWA RUNAP SIMINCHIKSI WAÑUYPAQÑA KACHKAN. ¿PIM CHAYTA NIN?

· Tukuy tiqsi muyuntinpi hatun suyukunapa huñunakuyninmi Organización de las Naciones Unidas-ONU nisqa.

· Chay ONU ukupim kachkan huk comisión, Ornagización de las Naciones Unidas para la Educación, la Ciencia y la Cultura-UNESCO sutiyuq.

· Chay comisionmi qayna febrero killapi huk hatun qillqanta mastarimun, Informe Mundial sobre las Lenguas Indígenas nisqata.

· Chaypim nichkan qichwa nisqa runa simim wañuypaq kachkan nispa.

2.- ¿IMAYNAPIM RUNA SIMINCHIKPA WAÑUNAYASQAN YACHAKUN?

·Runa simi rimaq tayta-mamapa churinkunas, sapa chunkamanta, tawallaña runa simi rimayta yachanku.

·¿Imarayku? Manas mama-taytan, kikin wasinpi, runa simipi rimapayanñachu wawallaraq kachkaptin.

·Chayraykus, hawapi wakinpa rimasqanta uyarispalla tumpachata yachan, ichaqa mana atinñachu pay kikin rimaytaqa.

·Wawachallaraq kachkaspa mamanchikmanta yachaspanqanchikmi aswan allinta rimanchik. Chayraykum "lengua materna" sutiyuq chay rimayninchik.

·Manam Qusqu, Puno, Huamanga hatun llaqtakunapi c a s t e l l a n o r i m a q p a c h u r i n m a n t a c h u rimachkanchik.

·Chuschi, Querobamba, Sondondo, Sarwa, Suso, taksa llaqtakunapi, ayllunchikkunapipas runa simi rimaq tayta-m a m a k u n a p a c h u r i n m a n t a m rimachkanchik.

·Ñuqanchikmi, kikin llaqtanchikpiraq kaq w a k i n w a w q i -paninchikkunapas, c a s t e l l a n o l l a p i ñ a rimapayanchik wawa churinchikta.

·C h a y w a n m i , k i k i l l a n c h i k sipichkanchik ñawpa

machu payanchikmanta yachasqanchik runa simita, manam hukchu.

3.- ¿ IMARAYKUM UNESCO NISQA INSTITUCIONKUNA, ÑUQANCHIKPAS, NANACHIKUNCHIK RUNA SIMINCHIKPA WAÑUNAYASQANMANTA?

·Chay UNESCO nisqa ukupi Ciencia, Educación, Cultura nisqa yachaykuna qawariqkunaqa nanachikunku runa simimanta, ñawpa rimay kaspa tukuy imaymana allinkunata yachachaoqninchik kasqanrayku.

·Runa simi rimaqkunam ruwarqaku Machu Pikchuta, qayna watalla tiqsi muyuntinpi maravilla sutiwan riqsisqata, tukuy hinantinmanta hamuspa sumaq qawaykunata.

·Runa simi rimaqkunam papata, saratapas tarpurqaku. Chaykunata mikuspam yarqayta atipachkan tiqsi muyuntinpi runa.

·Runa simi rimaqkunam chaychika sumaq awaykunata yacharqa, quriwan, qulqiwanpas sumaq llamkayta, llama, paqu uywayta ima.

·Runa simi rimaqkunam riqsichiwarqanchik chaychika hampi qurakunata, tukuy rikchaq unquykunamanta allinyanapaq.

·Runa simi rimaqkunam yachachiwarqanchik yarqay atipayta, unquykunamanta hampikuyta, Pacha Mamata mana sipirquyta.

·Chaykuna qawariytam chayraq yachachkanku wakin suyukunapi, kay pacha llumpayta quñirispa wañuypaq kaptinña, lliw runapas puchukaypaq hina kasqanchikraykuña.

·Runa simi rimaqkunam kaychika sumaq takikunata, tusuykunatapas yachachiwarqanchik. Hinallataq chullalla mamapa wawan hina kuyanakuspa,

y a n a p a n a k u s p a , ayninakuspa, all in k a w s a y t a aypananchikpaq.

·C h a y m i h a t u n ejemplo, allin yachay t iq s i muyunt inp i runakunapaq, amaña yarqay, unquykuna, c h i q n i n a k u y , s i p i n a k u y p a s kananpaq.

·Chaykunatan wakin karu suyukunap i r u n a p a s ñ u q a n c h i k m a n t a

¡¡¡AMA WAÑURUCHUNCHU RUNA SIMINCHIK!!!

ÑUQANCHIK KAWSARICHISUN, SISARICHISUN

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Ayllunchikkuna / Our Communities

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Kaytam qillqaran: Leo Casas Ballón

The people who speak Quechwa, they know how to madebeautiful weaves


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yachayta munanku, ñawpa machu payanchikkuna hina hawkalla kawsakuyta munaspa.

·Manaña ñuqanchik runa simita rimaptinchikqa, chay t u k u y y a c h a y k u n a p a s w a ñ u p u n q a m , chinkapunqam, puchukanqam, hinaspam manaña pipaqpas kanqañachu.

·Chayraykum chay UNESCO institucionpi científico nisqa yachaysapa runakuna llakikunku runa siminchik wañuypaq kaptin.

4.- ÑUQANCHIKRI, ¿IMA NINCHIKMI?

·Kunanqa, yachanchikñam runa siminchikpa wañunayasqanta.

· Maymanta kay llaki willakuy hamusqantapas yachanchikñam.

· Runa siminchikpa wañunayayninwan wakin karu suyukunapi imarayku l lakikusqankutapas yachanchikñam.

·Runa siminchik wañuruptin, chaychika allin yachayn inch ikkunapa ch inkarunantapas yachanchikñam.

·Ñuqanchikrí, ¿ima ninchikmi?·¿ Imatam ruwasun runa s im inch ik ama

wañurunanpaq?·¿Pikunam warmanchikman runa simipi sutita

churaykuranchik?·¿Pikunam wawa churinchikwan runa simipi

rimaykunchik?· ¿Mayqinninchikmi takiykunchik runa simipi

takichakunata, wawa churinchikwan kuska?·¿Pikunam runa simipi qillqayta, qillqa qawaytapas

yachanchik?

5 . ¿ H I N A L L A C H U WA Ñ U R U N Q A ? ¿ P I M A N T A M K A C H K A N M A N A WAÑURUNANPAQ?

·Runa siminchikpa mana wañurunanpaq, ¿imatam ruwana kanman?

·Mana kikinchik imatapas ruwaptinchik, ¿pim ruwanqa?

·¿Yachay wasipichu yachachinqaku? ¿Pikunata?·¿Gobiernochu kamachiwasun runa simita

rimananchikpaq?·FEDIPA, wakin federacionninchikpas ¿imatam

ruwanman?·¿Hawa hatun suyukunapi iskay-kimsa runapa qichwa

yachay munasqanwanchu kawsarirunqa runa siminchik?

6 . - ¿ I M A T A M R U W A S U N R U N A SIMINCHIKPA AMA WAÑURUNANPAQ?

·Sapanka runa simi rimay yachaqkuna, kunanmanta p a c h a , r i m a s u n l l a q t a m a s i n c h i k w a n llamkayninchikpi, asambleapi, alma velaypi, tukuy imamanta.

·Sapanka l laqtanchikpi, primariapi, wawa churinchikman yachachichunku runa simipi qillqayta, qillqa qawayta, takiyta, willakuykunata, castellanotawan kuskata.

·Secundariapipas yachachichunku astawan runa simipi rimayta, qillqayta, takiyta, hinallataq castellanota, inglestapas.

·Radiokunapi, televisionpipas rimamuchunku runa simipi, takita churamuchunku, willakuykunata mastarimuchunku, watuchikunatapas.

·Runa simipi allin rimaqkunata qayarichunku, sumaq t a k i q k u n a t a p a s , y a c h a y w a s i k u n a p i yachachinankupaq, radiopi, televisionkunapipas rimaykamunanpaq.

·F E D I PA p i , w a k i n l l a q t a m a s i n c h i k p a huñunakuyninpas runa simipi rimasun, allin r i m a q k u n a t a q k u n a t a , t a k i q k u n a t a p a s tupanachichun, atipanakuypi.

·Estadota, empresakunatapas mañarikusun kaykunapi yanapariwananchikpaq.

· ¡AMAPUNI WAÑURUCHUNCHU KAY RIMAYNINCHIK!

· ¡ Ñ U Q A N C H I K P U N I S U M A Q T A TARPUYKUSUN WAWA CHURINCHIKPA SUNQUCHANPI!

·¡ S A P A N K A N C H I K R I M A R I K U S U N , TA K I R I K U S U N R U N A S I M I N C H I K P I ! ¡KAWSACHUN RUNA SIMINCHIK!P

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The quechwa speakers people ourself, we need to speak betwen our relatives, in our work, in our past away

ceremonies, and about everything.


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In the previous edition of our magazine we informed that, recently, the United Nations for the Education, Science and Culture-UNESCO, said that quechua is dying without remedy.

After a careful study during ten years, the specialists of this world-wide organism say that the main reason is that we yourself, the quechua-speakers, no longer we spoke to them to our children in our maternal language. This way, six of each ten children of quechua-speakers, no longer speak our language.

So that it worries to the specialists in sciences about the humanity w o r l d w i d e t h a t q u e c h u a i s disappearing? They say that with the language quechua disappears a culture, that is to say, a special form to see the world, a set of values like solidarity and reciprocity, a harmonious and respectful form of relation with the nature, all the wisdom of which constructed wonders like Machu Pikchu, as well as special knowledge on agriculture, cattle ranch, medicine, feeding, weaves, ceramics, architecture; just as music, the song, the dances, the oral tradition and many things that can even help the solution of great problems of the humanity like they are the hunger, the health, the destruction of the nature and even the wars that threaten existence of all.

The quechua-speakers we felt really inheriting and responsible for the continuity of as much wonder? The truth is that, according to the UNESCO report, we did not feel like defending heirs nor of our language and our culture. On the contrary, according to which we know, we see and we listened, we are we more well quechua-speakers them the main people in charge of which our maternal language is dying without remedy.

The cause of that is that we have been always despised, insulted, humiliated and marginalized to speak in our maternal language.

In addition, they have made us think that, to learn to speak the Castilian well and so that they do not make fun of us in the city, we must forget to us quechua. Is certain this? Clear that it is not truth. There are thousands of countrymen who speak very well in Castilian, without letting speak quechua.

If the cause of the death of quechua are we yourself, then the remedy so that it also does not die is in our hands.

What we must do?

In the first place, to speak in quechua all those that we know this language, but not only like joke or so that

others do not understand to us, but with taste, amusingly, everything what is possible, anywhere, on the subject that is: or soccer, work, meals, health, family or religion.

The second step is to remember and to sing all the songs that we pruned in quechua.

The third step is to speak to them to our children in quechua, to sing with them songs quechuas, to tell stories them in this language.

In the church we can and we must sing and say in quechua. There are very pretty songs and orations in quechua. We can obtain a dictionary, a bible, a prayer book, mass book , etc. to us. in this language.

Surely which our children and grandsons are going to want to know the meaning of the songs, stories, orations, jokes, riddles, etc.

In this case, we deliver an attack to translate of quechua the Castilian.

If there is a bilingual school in our community, we talk with the professors on the advantages of which our children learn to read and to write in quechua, that to us their books lend, that teach to us how to write in this language. This way we will see that who knows quechua and Castilian she has two languages, she knows two cultures, has the double intelligence, is worth by two.

If in our community we are quechua-speakers and there is no bilingual school, we must request that

the UGEL or the DRE sends a specialist so that explains us to all in assembly how it is this form of education and the advantages that it has. Surely which later we are going to request that our school is bilingual-intercultural, that is to say, that teaches in quechua and Castilian, that our children know the world quechua and the world the city, other countries and other cultures, but after ours.

In summary, so that quechua does not die ours, all those that we know this language we must speak, sing, tell to stories and jokes, enamor and until insulting and putting nicknames in quechua. We must speak in quechua in f a m i l i a r m e e t i n g s , c o m m u n a l celebrations, wake (for the dead), tasks , assemblies or of district, municipal town halls, masses, you announce, warnings, notifications, etc.

Another step is to speak to them, to sing, to tell them stories to them, riddles, etc. in quechua to our children.

Another very important thing that we must do, no longer single so that quechua does not die, but so that it is developed, blooms and gains prestige, is to write everything what is necessary and possible in this language. In this eagerness we are going away to find with some difficulties to write certain words. This is normal, but it is very easy to learn the alphabet. Often we have listened that quechua cannot be written. This is totally false, because from year 1560 to the date, are thousands of books written in this language.

Also we are going to verify that there are differences between quechua and another one, for example, between quechua from Cuzco and from Ayacucho, from Ancash and wanka. This has given reason so that some say that between quechua-speakers of these regions they are not understood. This also is lie. There are differences, but single it is question to render little of attention, because this happens in all the languages, and not for that reason they let be spoken.

In the following number of this magazine we are going to teach the official alphabet of quechua, that will allow us to write this language correctly. We are going to see that it is very easy and that it has many advantages to read and to write our maternal language. Also, we will be seeing the small differences of quechua according to the regions little by little to learn to understand us each others between quechua-speakers of different regions and sub-regions.

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By: Leo Casas Ballón

THE QUECHUA DIES, WHAT TO DO?

...who knows quechua and Castilian he have two languages, he knows two cultures and he have

double intelligence, is worth by two....”

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tawantinsuyu, june 25th - september 25th. 2009 … · josefina Ñahuis bernedo uywayninchikkuna /...

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