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The water tower = Château d'eau = Torre de agua = מגדל המים

Description:
Poster depicts a white water tower surrounded by buildings and agricultural fields. The water tower is topped with a seven-branched menorah. Pipes from the water tower connect to buildings and irrigation. In the fields, a female is watering tomatoes with a watering can, a male wearing a kova tembel is watering root vegetables with a hose, and sprinklers water grass. Visible through the window of one house, a person is using water at a sink. In the background are more fields supplied by irrigation sprinklers, and trees and buildings on hills.
Date:
[1962?]
Resource Type:
still image
Collection:
Collection of Zionist Posters Promoting Israel to Diaspora Jews, 1940-1979
The water tower = Château d'eau = Torre de agua = מגדל המים

הארוה = The stable = El establo = L'ecurie

Description:
A boy with brown hair, a blue kova tembel hat, white tank top, blue shorts, and sandals leads a brown horse by its bridle. Another horse is in the background in a yellow barn. A third horse is in the background, pulling a hay wagon with a man sitting on top of the hay, driving the wagon. Poster colors are primarily brown, green, yellow, orange, and blue.
Date:
[between 1940 and 1979]
Resource Type:
still image
Collection:
Collection of Zionist Posters Promoting Israel to Diaspora Jews, 1940-1979
הארוה = The stable = El establo = L'ecurie

The life of Juan de Dios Yapita - Workshop on standardizing languages at the National Museum of Ethnography and Folklore (MUSEF), in La Paz, with Xavier Albó Corrons - 017

Description:
SPANISH: El lingüista boliviano-catalán Xavier Albó Corrons expone en un taller del MUSEF, organizado por Juan de Dios Yapita y Denise Y. Arnold, sobre los criterios para la normalización de una lengua. Desarrolla tres criterios con referencia al caso de quechua: 1. La lengua escrita tiene criterios propios respecto de la lengua oral. Por ejemplo, para decir el cabello, puede ser ñik’uta o lak’uta. 2. En la lengua escrita existe un nivel de refinamiento gramatical mayor que en la lengua oral, por ejemplo en el caso de apócope del quechua jamus sarkani (estaba queriendo ir). 3. Hay que tener mucha flexibilidad en la parte escrita; plantea tres razones por ello: la falta la investigación Inter dialectal, la forma escrita depende de los estilos de texto y no hay todavía normas para estos aspects. Menciona también las implicancias de los neologismos propuestos por la Reforma Educativa boliviana de 1994, con referencia al hebreo. 4. Recomienda escribir en la lengua que se usa cotidianamente y pasar luego a los refinamientos gramaticales. 5. Denise Y. Arnold y Juan de Dios Yapita realizan preguntas al expositor. Juan de Dios indica que todavía no es el momento de la normalización. 5. Comentarios de dos personas del público.<br>ENGLISH: The Bolivian-Catalan linguist Xavier Albó Corrons contributes to a MUSEF workshop, led by Juan de Dios Yapita and Denise Y. Arnold, about the criteria for the normalization of a language. He develops three criteria in the case of the normalization of the Quechua language: 1. The written language has its own criteria with respect to the oral language. For example, hair can be ñik'uta or lak'uta. 2. In the written language there is a greater level of grammatical refinement than in the oral language, for example in the case of the Quechua apócope jamus sarkani (I was wanting to go). 3. You have to have a lot of flexibility in the written part; he suggests three reasons for this: there is a lack of inter-dialectal research, the written form depends on text styles, and there are not yet set standards for these. He also mentions the proposed neologisms of the Bolivian Educational Reform of 1994, in relation to Hebrew. 4. He recommends writing in the language that is used daily and then moving on to grammatical refinements. 5. Denise Y. Arnold and Juan de Dios Yapita ask the speaker questions. Juan de Dios indicates that it is not yet time for normalization. 5. There are comments by two people from the public.
Date:
August 29, 1998
Resource Type:
sound recording
Collection:
Aymara Language and Culture Audio-Visual Archive (Bolivia)
The life of Juan de Dios Yapita - Workshop on standardizing languages at the National Museum of Ethnography and Folklore (MUSEF), in La Paz, with Xavier Albó Corrons - 017

The life of Juan de Dios Yapita - reading and summary by Professor Yapita of the book "Aymara. Compendio de estructura fonológica y gramatical", by Martha J. Hardman, Vásquez and Yapita - 008

Description:
SPANISH: En esta grabación de audio, el profesor Juan de Dios Yapita resume los capítulos de "Aymara. Compendio" como un texto clásico sobre la gramática aymara, y explica los postulados lingüísticos, la morfología, la sintaxis y las reglas de elisión de vocales en esta lengua. Destaca los siguientes puntos: 1. La importancia de la segunda persona en aymara. 2. La importancia de la evidencialidad a través de haber visto algo personalmente en los testimonios personales, y del dicho clave “Viendo se puede decir que he visto; sin ver no se debe decir que no he visto” (Uñjasaw uñjta sañaw jan uñjasax janiw uñjta sañaw). 3. Las diferentes clases de sufijos en la lengua aymara. 4. Verbos aymaras. 5. Fonología aymara. 6. Sintaxis aymara. 7. Los fonemas de las tres vocales. 8. La oración interrogativa. 9. Sufijos oracionales aymaras. 10. La morfología aymara. 11. Los consonantes aymaras. 12. El uso de las tres vocales en aymara. 13. Alófonos vocálicos. 14. El alargamiento de las vocales en aymara. 15. Las limitaciones vocálicas en aymara. 16. La modalidad del préstamo de palabras del español al aymara. 17 Las vocales largas, y 19. Las consonantes glotalizadas.<br>ENGLISH: In this sound recording, Professor Juan de Dios Yapita summarizes the chapters of "Aymara. Compendio" as a classic text about Aymara grammar, and explains the linguistic postulates, morphology, syntax and the rules of vowel elision in this language. He stresses the following points: 1. The importance of the second person in Aymara. 2. The importance of evidentiality through having witnessed something personally in personal testimonies, and of the key saying "Seeing one can say I have seen; without seeing one should not say I have not seen" (Uñjasaw uñjta sañaw jan uñjasax janiw uñjta sañaw). 3. The different kinds of suffixes in Aymara language. 4. Aymara verbs. 5. Aymara phonology. 6. Aymara syntax. 7. The phonemes of the three vowels. 8. The interrogative sentence. 9. Aymara sentence suffixes. 10. The Aymara morphology. 11. Aymara consonants. 12. The use of the three vowels in Aymara. 13. Vowel allophones. 14. Vowel lengthening in Aymara. 15. Vowel limitations in Aymara. 16. Loan words from Spanish to Aymara. 17 . The long vowels, and 19. The glottalized consonants.
Date:
October 4, 1988
Resource Type:
sound recording
Collection:
Aymara Language and Culture Audio-Visual Archive (Bolivia)
The life of Juan de Dios Yapita - reading and summary by Professor Yapita of the book "Aymara. Compendio de estructura fonológica y gramatical", by Martha J. Hardman, Vásquez and Yapita - 008

The life of Domingo Jiménez Aruquipa - visit to the Tiwanaku underground temple - 070

Description:
SPANISH: Domingo Jiménez Aruquipa, en una visita al templete subterráneo de Tiwanaku al filmar un video sobre su vida, habla con Juan de Dios Yapita y Denise Y. Arnold. Primero reza a sus dioses y luego habla de los siguientes temas: 1. Los animales de los incas, por ejemplo, el cóndor (mallku), las vicuñas (wari), las llamas (qarwa), zorro, (liq’uchi), y el puma, símbolo de prosperidad que trae todo tipo de alimento. 2. Presenta su explicación de las 135 cabezas que existen en el subterráneo, como expresiones de la inteligencia y la sabiduría, e indica por donde sale el espíritu y las cuatro esquinas (iskina). 3. Explica el color de las cabezas y la forma distinta del cráneo de hombres y mujeres. 4. Presenta su explicación de algunos objetos de Tiwanaku con sus tres nombres de Tiwanaku: taypi qala, tata qala e ispiritu. 5. Describe al monolito Ponce, que él llama wak’a achachila, en que la mano derecha toma su alimento que le da fuerza y cuenta con los pies de cóndor. 6. Describe las libaciones a los reyes Gaspar (riy Gaspara) y Melchor (riy Milchura). 7. Comenta del Tiempo de los Gentiles en el que conversaban los animales y describe el Cuento del Cóndor y la Cholita que fue llevada a su cueva y rescatada por el picaflor (luli) que le entrega a sus padres quienes la esconden.<br>ENGLISH: During a visit to the Tiwanaku underground temple during the filming of a video about his life, Domingo Jiménez Aruquipa talks to Juan de Dios Yapita and Denise Y. Arnold. First he prays to his gods, then he talks about the following topics: 1. The animals of the Inka, such as the condor (mallku), vicuñas (wari), llamas (qarwa), foxes (liq'uchi), and the puma, as a symbol of prosperity that bring all kinds of food. 2. He explains about the 135 heads that exist in the underground part of the temple that express intelligence, wisdom, where the spirit comes out and indicates the four corners (iskina). 3. He explains the color of the heads and the different shape of the skull of men and women. 4. He explains some Tiwanaku objects with his three names for Tiwanaku as taypi qala, tata qala and ispiritu. 5. He describes the Ponce monolith, which he calls wak'a achachila, in which the right hand takes its food that gives it strength and it has the feet of a condor. 6. He describes the libations to Kings Gaspar (riy Gaspara) and Melchor (riy Milchura). 7. He comments on the Time of the Gentiles in which the animals conversed and he describe the Tale of the Condor and the Maiden who was taken to its cave and then rescued by a hummingbird (luli) who delivers her to her parents and they hide her.
Date:
April 2, 1992
Resource Type:
sound recording
Collection:
Aymara Language and Culture Audio-Visual Archive (Bolivia)
The life of Domingo Jiménez Aruquipa - visit to the Tiwanaku underground temple - 070

The life of Domingo Jiménez Aruquipa - interview, continuation of 225 - 226

Description:
SPANISH: Domingo Jiménez Aruquipa habla con Juan de Dios Yapita y Denise Y. Arnold de los siguientes temas: 1. Los minerales que dan los colores de la tierra (uraqi): rojo, plomo (uqi), etc. 2. De procrear hijos con la llegada del espíritu del milagro. 3. De las libaciones o ch’allas a la Pachamama con grasa de llama (untu) y a los cerros se les entrega completo (phuqhata) para ser más ricos (qamiri). Que los ritos con un sacrificio de sangre (wilancha) se debe hacer a nombre de los cerros o cumbreras para obtener fuerza (ch’amanchi). Que se debe hacer libaciones (t’inkha o t’inkhi) a la Pachamama para retener la suerte. La importancia de servir (wilja o liwja) comida a varias personas. 3. Sobre el Sacamanteca (Kharisiri o Lik’ichiri), un personaje antiguo que camina desde las diez de la noche. La grasa (lik’i) que extraen de sus víctimas es considerado medicina. 4. Que el turumayu es una illa que se halla en los cerros y que está encargado de dar fuerza para que tengan crías machos (urqu). 5. Que no se debe hacer llorar (jachayaña) al primer novio (conocido como kuntur janq’u wila), porque uno no podrá casarse posteriormente, y no se debe hacer llorar a las madres, a los padres y a la tía paterna (ipala), porque habrá escasez de alimentos (juyra). Tampoco se debe hacer llorar a las víboras (katari) ni a los sapos (jamp'atu). 6. Sobre el matrimonio, como convivencia en pareja y las peleas que en muchos casos terminan con maltratos.<br>ENGLISH: Domingo Jiménez Aruquipa talks with Juan de Dios Yapita and Denise Y. Arnold about the following topics: 1. Minerals that give colors of the earth (uraqi): red, grey (uqi), etc. 2. That the procreatiion of children needs the arrival of a miraculous spirit. 3. About the libations or ch'alla made to the Pachamama with llama fat (untu), and to the mountains it is offered complete (phuqhata) in order to be richer (qamiri). That the ritual of blood sacrifice (wilancha) must be made in the name of the mountains or ridges to obtain strength (ch'amanchi). That the libations (t'inkha o t'inkhi) to the Pachamama are to retain good luck. The importance of serving (wilja or liwja) food to several people. 3. About the Grease Sucker (Kharisiri or Lik'ichiri), an old character that walks after ten at night, and that the fat (lik'i) they extract from their victims is considered medicine. 4. That the turumayu is an illa found in the mountains, in charge of giving strength to have male offspring (urqu). 5. That you should not make the first boyfriend, known as kuntur janq'u wila, cry (jachayaña), because you will not be able to marry later, and that you should not make mothers, fathers or the paternal aunt (ipala) cry, because there will be a scarcity of food (juyra). Nor should you make snakes (katari) or toads (jamp'atu) cry. 6. About marriage, as living together as a couple, but where fights in many cases end with abuse.
Date:
March 8, 1988
Resource Type:
sound recording
Collection:
Aymara Language and Culture Audio-Visual Archive (Bolivia)
The life of Domingo Jiménez Aruquipa - interview, continuation of 225 - 226