Search

The life of Domingo Jiménez Aruquipa - interview - 198

Description:

SPANISH: Domingo Jiménez Aruquipa habla con Juan de Dios Yapita y Denise Y. Arnold de los siguientes temas: 1. La creación del ser humano. Cuenta que, al morir una persona, cae una estrella, y el espíritu entra (jalanti) igual que una semilla y nace otra estrella llamada "hermana de tres puntas" (kimsa punta kullaka). 2. La menstruación (wila uñtasiña) y los cuidados. Cuando termina el ciclo se lava con sal (jayumpi taxsaña). Les encargan a las mujeres jóvenes para no embarazarse (wawachasiña). También les dan a beber qinturaya, fibra roja (panti t’arwa) de llama y mulasillu para no tener hijos (wawa). Antiguamente (layra layra) decían que el encuentro sexual entre el hombre y la mujer está relacionado al encuentro del sol y la luna (intimpi phaxsimpi jikisipxi). 3. Que la mujer de cuerpo frío (thaya janchi) da a luz (wawachi) a los nueve meses y la mujer de cuerpo caliente (junt’u janchi) se desembaraza a los ocho meses. Durante la gestación, las mujeres que se alimentan (manq’aña) bien tendrán wawas fuertes (ch’amani). 4. La crianza de los hijos está en manos de las mujeres desde que conciben, al parir y durante la crianza (ch’amawa), también están a cargo de cocinar y tejer (sawu). 5. Narra su experiencia de haber ayudado a su esposa a parir a sus hijos. Les enseñan a los jovencitos a ayudar a parir a una mujer y ponerlo en práctica cuando se casan y su esposa está dando a luz (usuyi). También aprenden de las hierbas medicinales, por ejemplo, itapallu, siwinqa, sulta sulta, tusawayu y orégano que ayudan durante y después del parto.<br>ENGLISH: Domingo Jiménez Aruquipa talks with Juan de Dios Yapita and Denise Y. Arnold about the following topics: 1. The creation of human beings. He says that when a person dies, a star falls, and the spirit enters (jalanti) like a seed and another star called three-pointed sister (kimsa punta kullaka) is born. 2. Menstruation (wila uñtasiña) and its care. When the cycle ends, women wash themselves with salt (jayumpi taxsaña). That they tell young women how not to get pregnant (wawachasiña). They also give them qinturaya to drink, and red llama wool (panti t'arwa) and mulasillu to avoid having children (wawa). Formerly (layra layra) they said that the sexual encounter between a man and a woman was related to the meeting of the sun and the moon (intimpi phaxsimpi jikisipxi). 3. A cold-bodied woman (thaya janchi) gives birth (wawachi) at nine months, whereas a warm-bodied woman (junt'u janchi) gives birth at eight months. During pregnancy, women who feed themselves well (manq'aña) will have strong babies (ch'amani). 4. The upbringing of children is in the hands of women from the time they conceive, at birth and during their upbringing (ch'amawa), women are also in charge of cooking and weaving (sawu). 5. He narrates his experience of having helped his wife give birth to their children. They teach young men how to help a woman give birth and then put it into practice when they get married and their wives are giving birth (usuyi). They also learn about medicinal herbs, for example, itapallu, siwinqa, sulta sulta, tusawayu and oregano that help during and after childbirth.

Date:

February 1, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

The life of Domingo Jiménez Aruquipa - interview, continuation of 134 - 135

Description:

SPANISH: Domingo Jiménez Aruquipa habla con Juan de Dios Yapita de los siguientes temas: 1. Comenta su experiencia de caminar en la ciudad con su particular atuendo. Que entiende el idioma castellano aunque no habla. Que en las oficinas que visita él sigue las leyes interpuestas por los incas. 2. Los engaños que sufren los campesinos de la población del departamento de Santa Cruz. 3. El trato que recibió del personal de las oficinas que visitó, que en algunos fue buena y en otros no, por la falta de comunicación, puesto que él habla el idioma aymara. 4. Compara a la gente que viene del campo y aquellos de la ciudad. Opina de las mujeres de pollera que son de carácter altaneras (macho macho), y los varones que migran del campo son las que más discriminan, se han refinado y se portan mal. 5. Comenta de los malos tratos que recibió en algunas oficinas, y la mala voluntad de algunos funcionarios llamándolo casero. 6. Describe los términos que reciben algunos campesinos en el departamento de Oruro. Los llaman jalisco (campesino mexicano), lo que algunos se ofenden lo ven como insulto pero otros se quedan callado, y 7. Las personas que no entienden el aymara son llamadas latinas, y son quienes menosprecian (jisk’achar) a los campesinos.<br>ENGLISH: Domingo Jiménez Aruquipa talks to Juan de Dios Yapita about the following topics: 1. His experience of walking in the city with his particular attire. That he understands the Spanish language but does not speak it. That in the offices that he visits he follows the laws imposed by the Inkas. 2. The deceptions suffered by peasants from the population of Santa Cruz department. 3. The treatment he received from the staff of offices he visited was good in some but not in others, because of the lack of communication as he spoke in Aymara language. 4. He compares people from the countryside and those from the city. He tends to think of the women in polleras as of a haughty character (macho macho), and that men who migrate from the countryside are the ones who discriminate the most, as they have become refined and misbehave. 5. He comments on the mistreatment he received in some offices, and the ill will of some officials sending him home. 6. He describes the terms that some rural farmers receive in the department of Oruro, where they are called jalisco (Mexican peasant). Some are offended as they see it as an insult, while others remain silent, and 7. People who do not understand Aymara, called Latinos, tend to despise (jisk'achar) rural farmers.

Date:

June 17, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

The life of Domingo Jiménez Aruquipa - interview together with the nurse Margarita Tito, continuation of 125 - 132

Description:

SPANISH: Domingo Jiménez Aruquipa y Margarita Tito hablan con Juan de Dios Yapita y Denise Y. Arnold de los siguientes temas: 1. El sobreparto (recaída) después del parto, que surge después de un mes o una semana. 2. Margarita explica que no hay sobreparto en los hospitales, se conoce como una infección de una membrana de la placenta que se queda dentro del útero. 3. Para Domingo no se queda nada de la placenta, si fuera así la mujer fallecería. Indica la cura para el sobreparto. 4. Don Domingo habla de las clases de personas (jaqi jaqi) con temperatura diferente del cuerpo. 5. Don Domingo describe los mates calientes que dan a las mujeres para ayudar en el parto. 6. Ambos coinciden en la buena alimentación que debe tener la mujer embarazada. De no consumir sal para no tener preclamsia que afecta a los riñones. 7. Ellos aconsejan caminar y no estar mucho tiempo sentado para facilitar el parto. 8. Margarita explica los periodos de parto: el primero desde el comienzo de los dolores (usu wayti), el segundo desde que sale la cabeza del bebé y el último cuando sale la placenta. 9. Explica Domingo que no se debe alejar al recién nacido, sino mantenerlo junto a la madre para que pueda querer a la mamá. 10. Ellos hablan del tiempo que tarda en salir la placenta (ithapu) que varía de media a una hora y después cortan el cordón umbilical (kururu). 11. Don Domingo explica el desarrollo del embrión que comienza en el ovario de la mujer, llamado jaqiwa o jakaña. 12. Explica la importancia de un ambiente caliente en el campo para que nazca el bebé. 13. Mencionan el espíritu que cuida al feto dentro de la barriga, y 14. Finalmente mencionan la función de las parteras.<br>ENGLISH: Domingo Jiménez Aruquipa and Margarita Tito talk with Juan de Dios Yapita and Denise Y. Arnold about the following topics: 1. Puerperal fever (relapse) after childbirth, after a month or a week. 2. Margarita explains that there is no puerperal fever in hospitals, they know it as an infection of a placental membrane that remains inside the uterus. 3. For Don Domingo nothing remains of the placenta; if this were the case, the woman would die. He indicates the cure for puerperal fever. 4. Don Domingo describes people (jaqi jaqi) with different body temperatures. 5. He mentions the hot mates given to women to help in childbirth. 6. Both agree on pregnant women having good nutrition. They recommend not consuming salt so as to avoid preeclampsia that affects the kidneys. 7. They advise walking and not sitting for a long time to facilitate childbirth. 8. Margarita explains the periods of childbirth: the first with the beginning of the pains (usu wayti), the second from when the baby's head comes out and the last is when the placenta comes out. 9. Domingo explains that the newborn should not be pushed away but kept with the mother so that he or she can love her. 10. They discuss the time for the delivery of the placenta (ithapu) from half an hour to one hour, and then they cut the umbilical cord (kururu). 11. Don Domingo explains the development of the embryo in the woman's ovary, called jaqiwa or jakaña. 12. They mention the importance of a warm environment in the countryside for the baby to be born. 13. They mention the spirit that cares for the fetus inside the womb, and 14. They finally mention the role of midwives.

Date:

April 7, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

The life of Domingo Jiménez Aruquipa - interview - 134

Description:

SPANISH: Domingo Jiménez Aruquipa habla con Juan de Dios Yapita de los siguientes temas: 1. Comenta su experiencia como partero, y contabiliza de los partos que atendió en Oruro, Llallagua, Uncía, Cóndor Pampa y en Sucre. 2. De las diferentes posiciones que ubican las mujeres para el parto: de cuclillas (ch’ukt’ata), de costado, de cuatro patas y otras sentadas. 3. De los bebés que sacan primero el brazo siendo esto peligroso porque no halla la forma de salir. Para que nazca acomoda al bebé con sacudones a la madre. Para los bebés que tienen el cordón umbilical enredado se pone a hilar (k’anti) al revés tres veces para que se vuelva duro y se desenrede. 4. Describe la placenta (ithapu) que en el nacimiento es distinto en cada mujer. 5. Comenta de los remedios cuando hay hemorragia (wila sirka), para lograr parar la sangre. 6. Habla de las plantas medicinales para, después del parto, hace que cicatrice rápido. Usan las flores rojas de la ortiga (itapallu), cose cose (ch’uku ch’uku) y el peine peine (sanu sanu). 7. Explica del embarazo de una joven soltera obligando al varón a pagar el honor de la mujer por perder la sangre (wila warata). 8. Explica el término madre (tayka), llamado así al miembro de la mujer por donde entra la semilla. 9. Explica el tiempo que tarda en salir la placenta. Y de los bebés que nacen con los pies encorvados por manejar la cuchara. 10. Habla de la preocupación del varón cuando llega el momento del parto por las complicaciones que puede presentarse o incluso el fallecimiento de su esposa, y 11. Habla de las tres cruces que se ponen cuando el bebé sale, con las manos señalan, nombrando a dios, el espíritu y la Pachamama, para que el diablo no le mire.<br>ENGLISH: Domingo Jiménez Aruquipa talks with Juan de Dios Yapita about the following topics: 1. He comments on his experience as a midwife, and accounts for the deliveries he attended in Oruro, Llallagua, Uncía, Cóndor Pampa and Sucre. 2. Of the different positions that women place for childbirth: squatting (ch'ukt'ata), on their sides, on all fours and others sitting. 3. Of the babies who put their arm out first, this being dangerous because they can't find a way out. In order for it to be born, he accommodates the baby with shakes to the mother. For babies whose umbilical cord is tangled, it is started to spin (k'anti) backwards three times so that it becomes hard and untangles. 4. He Describes the placenta (ithapu) which at birth is different in each woman. 5. He comments on the remedies when there is bleeding (wila sirka), to stop the bleeding. 6. He talks about medicinal plants for, after childbirth, makes it heal quickly. They use the red flowers of the nettle (itapallu), sew sew (ch'uku ch'uku) and the comb comb (sanu sanu). 7. He Explains the pregnancy of an unmarried young woman forcing the man to pay the woman's honor for losing blood (wila warata). 8. He explains the term mother (tayka), named after the member of the woman through which the seed enters. 9. Explain the time it takes to deliver the placenta. And of the babies that are born with their feet bent from handling the spoon. 10. He talks about the man's concern when the time of delivery arrives due to the complications that may arise or even the death of his wife, and 11. He talks about the three crosses that are laid out when the baby comes out, with their hands pointing, naming God, the spirit and the Pachamama, so that the devil does not look at the child.

Date:

June 17, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

The life of Domingo Jiménez Aruquipa - interview - 124

Description:

SPANISH: Domingo Jiménez Aruquipa habla con Juan de Dios Yapita and Denise Y. Arnold de los siguientes temas: 1. Los cuidados que debe tener una mujer cuando está en gestación para que los bebés no nazcan lastimados (chuxri). 2. Del comportamiento de los jóvenes que llegan después de haber prestado el servicio militar. 3. De que los médicos tienden a prestar atención más en los bebés cuando nacen, en cambio en las comunidades rurales la madre es cuidada y se busca salvar la vida de la mujer. 4. Hace una comparación de los bebés que no toman leche materna y los que crecen con leche materna. 5. Que a las mujeres que dan a luz, solo es necesario darle mates de hierbas calientes para que no padezcan de sobreparto o recaída. 6. Comenta de la experiencia que vivió cuando le practicaron a una mujer la cesárea en un hospital. 7. Opina del estableciente de postas sanitarias en las comunidades, instruidas por el gobierno boliviano, con la finalidad de reducir las muertes maternas. 8. Explica detalladamente las etapas del embarazo, desde la fecundación, la gestación en el útero, los cambios en, y el alumbramiento del bebé. 9. Habla del lugar donde se desarrolla el embrión (jakaña), que él llama quri iskina (esquina dorada). Cuando llega el alumbramiento es conocido como el camino dorado (chuqi kalli) que abre el espíritu para que pase el bebé. 10. Cómo la placenta (ithapu), llamado también ch’iwacha, es muy similar a una gorra, y que lo leen algunos parteros para predecir el futuro del bebé. 11. La importancia del corte del tamaño del cordón umbilical en varones y mujeres, y 12. Explica la importancia de la higiene de las manos para recibir al bebé y del objeto que usa para cortar el cordón umbilical (kururu).<br>ENGLISH: Domingo Jiménez Aruquipa talks with Juan de Dios Yapita and Denise Y. Arnold about the following topics: 1. The care a pregnant woman should have so that babies are not born injured (chuxri). 2. The behavior of young people who come home after having served in the military. 3. That hospital doctors tend to pay more attention to babies when they are born, whereas in rural communities the mother is cared for and they seek to save the life of the woman. 4. He compares babies who do not drink breast milk and those who grow up drinking breast milk. 5. That it is only necessary to give women during birth hot herbal teas so that they do not suffer from puerperal fever afterwards. 6. He comments on the experience he had when a woman underwent a Cesarean section in a hospital. 7. He gives his opinion about the establishment of health posts in rural communities, instructed by the Bolivian government, in order to reduce maternal deaths. 8. He explains in detail the stages of pregnancy, from fertilization to gestation in the uterus, to the changes in, and the birth of the baby. 9. He speaks of the place where the embryo (jakaña) develops as quri iskina (golden corner). When the placenta arrives, it is known as the golden pathway (chuqi kalli) that opens the spirit for the baby to pass through. 10. How the placenta (ithapu), also called ch'iwacha, looks like a cap, and that some midwives read it to predict the future of the baby. 11. The importance of cutting the umbilical cord of a certain size in boys and girls, and 12. He explains the importance of hand hygiene to receive the baby and for the object used to cut the umbilical cord (kururu).

Date:

February 1, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Midwives' practices - interview with Juan de Dios Yapita on radio "San Gabriel" - 016

Description:

SPANISH: Juan de Dios Yapita es entrevistado en la radio “San Gabriel” sobre temas relacionados a las complicaciones del parto en las áreas rurales: 1. La mortalidad materna. 2. Las experiencias de dar a luz (usuri). 3. La medicina para el sobreparto. 4. La discriminación a las mujeres de las áreas rurales en los hospitales de las ciudades. 5. La diferencia en las experiencias de dar a luz en casa y en el hospital. 6. La idea de la venida de diablos (saxra) que buscan la sangre de la mujer. 7. La posición para dar a luz en la casa y en los hospitales. 8. La importancia de la placenta en las áreas rurales. 9. El rito del entierro de la placenta (parisa). 10. Las técnicas del corte del cordón umbilical (kururu). 11. La partera (usuyiri), y una recomendación para el mejoramiento de la exxperiencia de dar a luz en comunidades rurales.<br>ENGLISH: Juan de Dios Yapita is interviewed on radio "San Gabriel" about themes related to the complications of childbirth in rural areas: 1. Maternal mortality. 2. Experiences of childbirth (usuri). 3. Medicine for puerperal fever. 4. Discrimination against women from rural areas in city hospitals. 5. The differences between birth at home and in a hospital. 6. The idea about the coming of devils (saxra) to seek the mother's blood. 7. The birthing position at home and in hospitals. 8. The importance given to the placenta in rural areas. 9. The rite of burial of the placenta (parisa). 10 . The techniques of cutting the umbilical cord (kururu). 11. The midwife (usuyiri), and a recommendation for the improvement of the experience of giving birth in rural communities.

Date:

July 24, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Midwives' practices - interview with the Health Worker Demetrio Ticona - 010

Description:

SPANISH: El Sanitario Demetrio Andrés Ticona habla con Juan de Dios Yapita y Denise Y. Arnold del trato de los médicos y enfermeros en la Posta Sanitaria local a las mujeres embarazadas y su orientación a las parteras en relación al parto: 1. La atención de partos en el año en la Posta Sanitaria local. 2. El control prenatal. 3. El miedo de las mujeres embarazadas a los médicos. 4. El parto en domicilios. 5. El trabajo de las parteras. 6. El corte y la caída del cordón umbilical. 7. La desinfección del ombligo. 8. El tiempo de salida de la placenta y los casos de retención. 9. La hemorragia después del parto. 10. Cuidados del recién nacido. 11. El baño del recién nacido. 12. Cuidados después del parto. 13. El entierro de la placenta. 14. Las diferencias entre el enfermero y la partera. 15. Las causas de mortalidad de la madre y de los recién nacidos. 16. La colaboración entre el enfermero y la partera. 17. La comparación del trabajo del médico y la partera, y 18. La orientación a las parteras en relación al parto, de parte de los enfermeros.<br>ENGLISH: The Health Worker, Demetrio Andrés Ticona, talks to Juan de Dios Yapita and Denise Y. Arnold about the treatment of pregnant women by doctors and nurses in the local Health Post, and their guidance to midwives on childbirth: 1. Delivery care during the year in the Health Center. 2. Prenatal control. 3. Pregnant women's fear of doctors. 4. Home delivery. 5. The work of midwives. 6. The cutting and removal of the umbilical cord. 7. The disinfection of the navel. 8. Delivery time of the placenta, and cases of placental retention. 9. Hemorrhage after childbirth. 10. Newborn care. 11. Bathing the newborn. 12. Postpartum care. 13. The burial of the placenta. 14. The differences in care between a nurse and the midwife. 15. The causes of mortality of the mother and newborns. 16. The collaboration between health workers and midwifes. 17. Comparison between the work of doctors and midwives, and 18. The orientations by health workers towards midwives regarding childbirth.

Date:

January 19, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Midwives' practices - interview with Doña Felicidad - 013

Description:

SPANISH: Doña Felicidad habla con Juan de Dios Yapita y Denise Y. Arnold sobre sus experiencias personales: 1. Su embarazo (usuri). 2. Su falta de confianza a sus padres sobre su embarazo. 3. La complicación de su parto. 4. La placenta (parisa). 5. Los mates calientes que se usan para el nacimiento de su bebé (asu wawa). 6. El lavado y entierro de su placenta. 7. La disminución de muertes de mujeres embarazadas atendidas por la posta sanitaria. 8. El maltrato a las mujeres embarazadas por sus esposos. 9. Los abortos que se piensa que provoquen fuertes granizos. 10. Los métodos anticonceptivos para evitar embarazos. 11. La planificación familiar. 12. Las enfermedades de la mujer por haber usado métodos anticonceptivos. 13. El amamantamiento (ñuñuntayaña) a los bebés. 14. El nacimiento de gemelos (ispa), y 15. El aborto o raspaje con inyecciones y pildoras.<br>ENGLISH: Doña Felicidad talks to Juan de Dios Yapita and Denise Y. Arnold about her personal experiences: 1. Her pregnancy (usuri). 2. Her lack of confidence in her parents about her pregnancy. 3. The complications of her delivery. 4. The delivery of the placenta (parisa). 5. The hot mates used for the delivery of your baby (asu wawa). 6. The washing and burial of her placenta. 7. The decrease in deaths of pregnant women attended by the health post. 8. The mistreatment of pregnant women by their husbands. 9. Abortions that are thought to cause heavy hail storms. 10. Contraceptive methods to prevent pregnancy. 11. Family planning. 12. Women's diseases due to the use of contraceptive methods. 13. Breastfeeding (ñuñuntayaña) babies. 14. The birth of twins (ispa), and 15. Abortion or curettage with injections and pills.

Date:

January 22, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Midwives' practices - interview with Asunta Villavicencio - 012

Description:

SPANISH: Asunta Villavicencio es entrevistada por Juan de Dios Yapita y Denise Y. Arnold sobre los siguientes temas: 1. La diferencia de las mujeres el tiempo de duración del parto. 2. Las complicaciones del parto (usuña). 3. Las ténicas de masaje (thalthapiña) para acomodar a los fetos en mala posición. 4. Los recién nacidos (asu wawa) que nacen con el cordón umbilical en el cuello. 5. Las mates de plantas medicinales para ayudar al parto. 6. El alumbramiento de la placenta (parisa). 7. El corte del cordón umbilical (kururu) hasta que salga la placenta. 8. Las comidas de la mujer después del parto para recuperar fuerzas, y 9. El amamantar (ñuñuyaña) de la primera leche (puqi) al bebé.<br>ENGLISH: Asunta Villavicencio is interviewed by Juan de Dios Yapita and Denise Y. Arnold about the following topics: 1. The difference between women in the duration of childbirth. 2. The complications of childbirth (usuña). 3. Massage techniques (thalthapiña) to correct a fetus in a bad position. 4. Newborns (asu wawa) who are born with the umbilical cord around the neck. 5. Medicinal herb teas to help childbirth. 6. The delivery of the placenta (parisa). 7. Delaying the cutting of the umbilical cord (kururu) until the placenta comes out. 8. Meals for women after childbirth to regain strength, and 9. Breastfeeding (ñuñuyaña) with the baby's first milk (puqi).

Date:

January 22, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Qaqachaka ethnography - interview with Martín Espejo Quispe and Elvira Espejo Ayca, with a folktale - 219

Description:

SPANISH: Martín Espejo Quispe y su hija Elvira Espejo Ayca son entrevistados por Juan de Dios Yapita y Denise Y. Arnold. Primero Don Martín habla sobre los conflictos bélicos que antes existían en Qaqachaka. En la actualidad los conflictos por tierras o por robo de los animales de rebaño que existen entre los ayllus y sus poblaciones aún siguen latente. Los lugares que siguen en disputa son entre Condo y Villa Belén, y entre Jukumani y Pampajasi. Señala que para que no sean víctimas de robo de los animales, la gente prefiere dejar su ayllu para establecerse en otro lugar de Qaqachaka. Finalmente, Elvira narra el Cuento del Conejo (Conejonti), el Cuento del Pasto y la Persona (Pastunti Jaqinti), el Cuento del Diablo (Yawlunti), el Cuento del Zoncito (Sunsitu) y el Cuento del Águila (Paka).<br>ENGLISH: Martín Espejo Quispe and his daughter Elvira Espejo Ayca are interviewed by Juan de Dios Yapita and Denise Y. Arnold. First Don Martín talks about the armed conflicts that previously existed in Qaqachaka. At present, the conflicts that exist over land or the theft of herd animals between the ayllus and their populations are still latent. The places that are still in dispute are those between Condo and the hamlet of Villa Belén, and between the Jukumanis and the hamlet of Pampajasi. He points out that, in order not to be victims of animal theft, people prefer to leave their immediate ayllu to settle in another part of Qaqachaka. Finally, Elvira narrates the Tale of the Rabbit (Conejo), the Tale of Grass and the Person (Pastunti Jaqinti), the Tale of the Devil (Yawlunti), the Tale of the Stupid Boy (Sunsitu), and that of the Eagle (Paka).

Date:

June 30, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Midwives' practices- interview with Pedro Qaysa - 014

Description:

SPANISH: Pedro Qaysa habla con Juan de Dios Yapita y Denise Y. Arnold sobre los siguientes temas: 1. Su atención a su esposa, en los partos de nueve hijos. Enfatiza la importancia de contar con una posta sanitaria para prevenir muertes de mujeres embarazadas. 2. Las técnicas de masaje (qaquña) para liberar la placenta. 3. La diferencia de meses de embarazo en niños y niñas. 4. La necesidad de higiene en las manos en el momento del parto. 5. El líquido amniótico (malana). 6. El lavado del bebé después del alumbramiento. 7. El corte del cordón umbilical (kururu). 8. La importancia del tamaño del ombligo. 9. Las complicaciones del parto por haber hilado durante el embarazo (k’antiña). 10. Los bebés que están envueltos por el cordón umbilical. 11. Los nacimientos de los bebés los días martes y viernes. 12. El cuidado del frio después del parto (usuña). 13. Las plantas medicinales que se usan para el baño y para la hemorragia. 14. La alimentación del recién nacido en los primeros días. 15. El primer baño del bebé con las flores de rosas blancas. 16. Los mates para liberar a la placenta (parisa) en el alumbramiento. 17. La planificación familiar. 18. El respeto en la familia antes de la Reforma Agraria de 1953. 19. La pelea entre comunarios por los lindes. 20. El tamaño de las parcelas de tierras de la población originaria y los agregados, y la educación de los hijos.<br>ENGLISH: Pedro Qaysa talks to Juan de Dios Yapita and Denise Y. Arnold about the following topics: 1. His care for his wife during the childbirth of nine children that he attended. He emphasizes the importance of having a local health post to prevent the deaths of pregnant women. 2. Massage techniques (qaquña) to release the placenta. 3. The difference in the months of pregnancy in boys and girls. 4. The necessity of hand hygiene at the time of delivery. 5. Amniotic fluid (malana). 6. Washing the baby after delivery. 7. Cutting the umbilical cord (kururu). 8. The importance of the size of the navel. 9. Complications in childbirth by having spun (k'antiña) during pregnancy. 10. Babies who are wrapped by the umbilical cord. 11. The births of babies on Tuesdays and Fridays. 12. Avoiding being cold after childbirth (usuña). 13. Medicinal plants used for bathing and for bleeding. 14. The feeding of the newborn in the first days. 15. The baby's first bath with white rose flowers. 16. Mates to free the placenta (parisa) after childbirth. 17. Family planning. 18. Respect in the family before the 1953 Agrarian Reform. 19. The fight between community members over the boundaries. 20. The size of the land holdings of the originarios and agregados among the population, and the education of children.

Date:

January 23, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Qaqachaka oral tradition - interview with Nicolasa Ayca Mamani and Elvira Espejo Ayca about folktales - 036

Description:

SPANISH: Nicolasa Ayca Mamani y su hija Elvira Espejo Ayca son entrevistadas por Juan de Dios Yapita y Denise Y. Arnold. Primero Elvira narra algunos cuentos tradicionales (layra parla): 1. El Cuento del Zoncito y su Casamiento. 2. El Cuento del Zorro y la Jovencita (Liq’uchinti Palachunti), que su abuela contó a sus padres y éstos a ella. 3. La historia de la llegada de Dios (Yusa) a Qaqachaka y la construcción de la iglesia. Este cuento le narró su abuelo (achachila). 4. El Cuento del Crecimiento de la Cebada (Siwar k’asata). 5. El Cuento del Niño Salvador y el Cóndor (Salwakunti Kunturinti). Elvira comenta sobre su aprendizaje como tejedora (sawuri), y que sabe realizar trenzas (k’aniri) y que aún está aprendiendo nuevos diseños. Por su parte Doña Nicolasa narra la historia del Niño Dios (Yusa) y su recorrido por las estancias. Explica que en el lugar donde caminaba Dios la producción es buena. Luego, Elvira narra sobre las cosas que le van enseñando en la escuela y que la mayoría de los profesores son varones. Menciona que reciben castigos por no entregar los deberes, y que los maestros les pegaban en la mano (ampar jawq’aña) con una regla. Doña Nicolasa menciona que su madre (tayka) le contaba que Dios sabía caminar (sarnaqaña) en las estancias. Explica que los cuentos (layra parla), adivinanzas (kun kun sirita) y cantos (kirki) aprendieron en la casa desde los cinco años, y por eso la casa también es considerado una escuela. Su madre le contó sobre los pocos habitantes que existía por estancia en Qaqachaka en el pasado. Mientras los padres viajaban a los valles (likina), las madres marchaban a trabajar al campo, pero otras no hacían nada o flojeaban en este tiempo de frío (awtichiri).<br>ENGLISH: Nicolasa Ayca Mamani and her daughter Elvira Espejo Ayca are interviewed by Juan de Dios Yapita and Denise Y. Arnold. First Elvira narrates some traditional tales (layra parla): 1. The Tale of the Zoncito and his Wedding. 2. The Tale of the Fox and the Maiden (Liq'uchinti Palachunti), which her grandmother told her parents and they told her. 3. The story of the arrival of God (Yusa) in Qaqachaka and the construction of the church. This story was told to her by her grandfather (achachila). 4. The Tale of the Growth of Barley (Siwar k'asata). 5. The Tale of the Child Savior and the Condor (Salwakunti Kunturinti). Elvira comments on her learning as a weaver (sawuri), that she knows how to braid (k'aniri) and is still learning new designs. For her part, Doña Nicolasa narrates the story of the Child God (Yusa) and his tour of the hamlets. She explains that in the place where God walked the production is good. Then, Elvira talks about the things she is taught at school and that most of the teachers are male. She mentions that they are punished for not handing in their homework, and that the teachers hit them on the hand (ampar jawq'aña) with a ruler. Doña Nicolasa mentions that her mother (tayka) told her that God knew how to walk (sarnaqaña) in the hamlets. She explains that they learned stories (layra parla), riddles (kun kun sirita) and songs (kirki) at home from they were five years old, and that is why the house is also considered a school. Her mother told her about the few inhabitants that existed per hamlet in Qaqachaka in the past, and that while the fathers traveled to the valleys (likina), the mothers went to work in the fields, although others did nothing or were lazy in the cold weather (awtichiri).

Date:

January 30, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Qaqachaka midwives' practices - interview with Nicolasa Ayca Mamani - 010

Description:

SPANISH: Nicolasa Ayca Mamani es entrevistada por Juan de Dios Yapita y Denise Y. Arnold sobre el nacimiento, el parto, la lactancia, y las causas de muerte de las mujeres gestantes. Ella explica primero que el cordón umbilical (kururu) se debe desprender de la placenta (ch'iwacha) cortándolo con un cuchillo filo o tijera. Menciona que hay que dar de lactar (ñuñuyaña) al bebé después de tres días; si se le da antes el niño puede llegar a ser zonzo. Comenta que las mujeres (warmi) del lugar no están acostumbradas a ir a la Posta Sanitaria, ni para hacerse vacunar. Menciona que el tiempo de lactancia es hasta que cumplan dos años; si les dan más tiempo las guaguas suelen volverse zonzas y flojas. Explica sobre los peligros durante el embarazo y el parto, sobre todo de la hemorragia (wila quta mustam) que provoca la muerte (jiwaña). Antes las mujeres no se cuidaban durante el embarazo, y otras caminaban (sarnaqaña) a los días de parir y la matriz (matrisa) se les hinchaba (p’usuntiri) o les daba el sobreparto. Hay también mujeres que son maltratadas físicamente durante el embarazo por sus parejas y generalmente el feto muere en el vientre. En estos casos intervienen las parteras (qaquri) a través de sus técnicas de masaje para sacarles el feto muerto. En ocasiones suele infectarse (murayata) su útero por el feto muerto, lo que provoca la muerte de la gestante. Explica que a las mujeres de Qaqachaka les gustaría más mujeres enfermeras y que hablen aymara en la Posta Sanitaria, para preguntar (jistasiri) sobre los cuidados durante el embarazo y sobre la planificación familiar.<br>ENGLISH: Nicolasa Ayca Mamani is interviewed by Juan de Dios Yapita and Denise Y. Arnold about birth, childbirth, lactation, and the causes of death in pregnant women. She first explains that the umbilical cord (kururu) must be detached from the placenta (ch'iwacha) by cutting it with a sharp knife or scissors. She mentions that you have to breastfeed (ñuñuyaña) after three days; if it is given before the child can become a fool. She comments that the local women (warmi) are not used to going to the Health Post or to get vaccinated. She mentions that the time for breastfeeding is until babies are two years old; If they are breastfed more time, the babies tend to become stupid and lazy. She explains about the dangers during pregnancy and childbirth, especially with hemorrage (wila quta mustam) that causes death (jiwaña). In the past, women did not take care of themselves during pregnancy, and others walked (sarnaqaña) just a few days after giving birth and the womb (matrisa) swelled (p'usuntiri) or they suffered from puerperal fever. There are also women who are physically abused during pregnancy by their partners and the fetus generally dies in the womb. In these cases, midwives (qaquri) intervene through their massage techniques to remove the dead fetus. Sometimes the uterus can be infected (murayata) by the dead fetus, which causes the death of the pregnant woman. She explains that the women of Qaqachaka would like more female nurses who speak Aymara at the Health Post, to ask questions (jistasiri) about care during pregnancy and family planning.

Date:

January 30, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

The life of Domingo Jiménez Aruquipa - interview together with the nurse Margarito Tito - 125

Description:

SPANISH: El partero Domingo Jiménez Aruquipa y la enfermera Margarito Tito hablan con Juan de Dios Yapita y Denise Y. Arnold de los siguientes temas: 1. Margarita, quien ayuda al médico en el parto, comenta de todo el procedimiento desde que ingresa con las contracciones. 2. Domingo explica que primero se debe mirar la coca. Cada mujer es diferente y para el alumbramiento observan la cadera (thixni). 3. Margarita explica la atención al recién nacido por un especialista médico pediatra, en tanto que parto es atendido por un medico ginecólogo. 4. Comparan el corte del cordón umbilical (kururu) en un centro médico y en el campo. 5. Explican cómo sacan la placenta (ithapu) que tarda desde quince minutos o más. 6. Describen el uso del atuendo y el aseo de las mujeres en el momento del parto en el hospital y en el campo. 7. Comparan el primer baño del recién nacido en el hospital y en campo, donde lo envuelven (q’iruña) en bayetas. 8. Comentan que el bebé siempre tiene que nacer llorando. 9. Margarita comenta que alguna vez vio a un bebé con la cara deforme sin boca, sin manos y tampoco el sexo. La madre de 16 años había tomado todo tipo de hierbas para abortar. 10. El sobreparto da a las mujeres cuando el doctor se equivoca o cuando se queda la placenta, y se lo trata con antibióticos y sueros. En el campo, el sobreparto es la recaída y es tratada con plantas medicinales llamadas rija rija o con uñas. 11. Comparan el trato de la placenta en el hospital y en el campo, y 12. Mencionan algunos bebés que nacen con la mano encorvada, al que hay que sonarles con el cucharón antes de que salga el sol para que se enderece.<br>ENGLISH: The midwife Domingo Jiménez Aruquipa and the nurse Margarito Tito speak to Juan de Dios Yapita and Denise Y. Arnold about the following topics: 1. Margarita, who helps doctors during the delivery, comments on the entire procedure from the moment the woman is admitted with contractions. 2. Domingo explains that they first start by reading the coca leaves. Doctors say that each woman is different and for childbirth they observe the hip size (thixni). 3. Margarita explains that the care of the newborn is by a pediatric medical specialist, while delivery is attended by a gynecologist. 4. They compare the cutting of the umbilical cord (kururu) in a medical center and in the countryside. 5. They each explains how they deliver the placenta (ithapu) which can take anywhere from fifteen minutes to longer. 6. They describe the use of women's clothing and grooming at the time of delivery in a hospital and in the countryside. 7. They compare the first bath of a newborn in the hospital and in the countryside, where they wraps it up (q'iruña) in cloths. 8. They comment that the baby always has to be born crying. 9. Margarita comments that she once saw a baby with a deformed face, no mouth, no hands, and no sex. The 16-year-old mother had taken all kinds of herbs to abort. 10. Margaret explains that puerperal fever occurs in women when the doctor has made a mistake or when a part of the placenta is left, but that this is treated with antibiotics and serums. In the countryside, puerperal fever is treated with medicinal plants called rija rija or with nails. 11. They compare the treatment of the placenta in the hospital and in the countryside, and 12. Don Domingo mentions how some babies are born with a crooked hand, and they must be hit with a ladle before the sun rises to straighten it out.

Date:

April 6, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

The life of Domingo Jiménez Aruquipa - interview - 131

Description:

SPANISH: Domingo Jiménez Aruquipa habla con Juan de Dios Yapita de los siguientes temas: 1. Las causas del sobreparto y la muerte de las mujeres en el momento del parto (partu usu) por debilidad, debido a la falta de una buena alimentación. 2. Comenta de la muerte de las mujeres cuando el bebé no logra salir (wawachaka), en cuyo caso se abren la barriga de la mamá para sacar al bebé para luego bautizarlo y enterrarlo para evitar el castigo a la comunidad. 3. De los bebés que nacen con la cabeza grande, pero que después se acomoda, o los que nacen sacando primero los pies que son consideradas personas que comen las almas (jururu). Asimismo los bebés que nacen en luna llena (urt’a). 4. Los bebés que nacen mellizos, un varón y una mujer (awalla), que cuando son mayores contraen matrimonio y están destinados a estar juntos. 5. La falta de comunicación de los padres con los hijos sobre el desarrollo y los cambios del cuerpo en mujeres y varones en la adolescencia. 6. Él comenta de los masajes (qaquña) que realiza a las mujeres que tienen complicaciones en el parto y luego otra persona se encarga del recién nacido. 7. Se baña las mujeres después del parto con agua de romero y con la fibra de las llamas tres veces. 8. La educación de los niños y jóvenes en el saludo, el respeto a los mayores, en la vestimenta, en los cuidados de los animales, en los cultivos, a la tierra, y al tata Santiago, San Gerónimo, San Agustín y al espíritu del mundo. 10. Opina de las personas que piden limosna en las calles considerándolo como pecado y que se originó desde el gobierno de Hernán Siles, y 11. Los cambios del carácter de las personas que son notorios desde la Reforma Agraria.<br>ENGLISH: Domingo Jiménez Aruquipa talks with Juan de Dios Yapita about the following topics: 1. The causes of labor and death of women at the time of childbirth (partu usu) due to weakness for the lack of good nutrition. 2. He comments on the death of women when the baby fails to come out (wawachaka), in which case they open the mother's belly to get the baby out and then baptize and bury it to avoid punishments in the community. 3. Of the babies that are born with a big head, but which adjusts later, or those that are born with a foot presentation, who are considered people who eat souls (jururu). Likewise, babies born at a full moon (urt'a). 4. Babies that are born as twins, a male and a female (awalla), who marry when they are older and are destined to be together. 5. The lack of communication between parents and children about the development and changes of the body in women and men at adolescence. 6. The massages (qaquña) he performs on women who have complications in childbirth and then another person takes care of the newborn. 7. He bathes women after childbirth with rosemary water and with llama fiber three times. 8. The education of children and young people in greetings, respect for the elderly, in clothing, in the care of animals, of the crops, of the land, and for Tata Santiago, San Gerónimo, San Agustín and the spirit of the world. 10. He thinks that people who ask for alms in the streets are committing a sin and that this originated from the government of Hernán Siles, and 11. The changes in the character of people that are notorious since the Bolivian Agrarian Reform.

Date:

February 1, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

The life of Domingo Jiménez Aruquipa - interview, continuation of 132 - 133

Description:

SPANISH: Domingo Jiménez Aruquipa habla con Juan de Dios Yapita y Denise Y. Arnold de los siguientes temas: 1. Las enfermedades posparto con la sangre coagulada que no sale del cuerpo (wila wultu), al que suelen dar mates calientes con flores de la ortiga (itapallu) y otras hierbas para salvar la vida de la mujer y para la hinchazón. 2. Explica que la forma de la bebé es semejante a un ovillo de lana (kaytu muruq’u) que está conectado al ombligo, por eso la mujer sabe tejer. El cordón umbilical (kururu) es comparado con la hebra (ch’ankha) de llamas. 3. Comenta de la experiencia que vivió cuando prestaba su servicio militar, en el que le pusieron una inyección en el ombligo para que pierda el interés en la mujer. 4. Comenta del uso de la fibra de las llamas en los recién nacidos para que atraiga la suerte y para que tenga una campana que le avise si alguien habla mal, cuando esta campana zumba en el oído. 5. Las técnicas de masajes de las parteras (qaqsuña) para acomodar a los fetos en mala posición y para facilitar el parto, y 6. Los sacudones fuertes (phalaña) que se hace entre dos personas, tres veces por los tres espíritus: el nombre, el alma (ajayu) y el espíritu (janayu). En cada comunidad usan términos diferentes en relación al parto, pero es común compara el ombligo con la hebra de lana.<br>ENGLISH: Domingo Jiménez Aruquipa talks to Juan de Dios Yapita and Denise Y. Arnold about the following topics: 1. Postpartum diseases such as clotted blood that does not leave the body (wila wultu) for which they usually give hot mates of nettle flowers (itapallu) and other herbs to save the woman's life and for swelling. 2. He explains that the shape of the baby is similar to a ball of wool (kaytu muruq'u) that is connected to the navel, this is why the woman knows how to weave. The umbilical cord (kururu) is compared to llama thread (ch'ankha). 3. He comments on the experience he lived when he was doing his military service, in which they gave him an injection in his navel to make him lose interest in women. 4. He comments on the use of llama fiber in newborns to attract luck, and that he has a bell that warns him if someone speaks badly, as this bell buzzes in the ear. 5. The midwives' massage techniques (qaqsuña) to accommodate fetuses in a bad position and facilitate childbirth, and 6. The strong shaking (phalaña) that is done between two people, three times by the three spirits: the name, the soul (ajayu) and the spirit (janayu). In each community they use different terms in relation to childbirth but tend to compare the umbilical cord to a woolen thread.

Date:

April 7, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Qaqachaka ethnography - interview with Juan Maraza Mamani - 196

Description:

SPANISH: Juan Maraza Mamani habla con Juan de Dios Yapita y Denise Y. Arnold sobre los siguientes temas: 1. Los cultivos anuales: primero la papa, luego la oca, grano, trigo y habas. 2. Las áreas de cultivo rotativo en Qaqachaka en las extensiones de tierras en común o mantas, que ahora pertenecen a los ayllus menores de Kinsa Cruz y Qhuchini. 3. Las variedades principales de papa: imilla y luk'i. 4. Las ceremonias en el ciclo de producción, en la siembra, el período de crecimiento y en la fiesta de Candelaria. 5. La música interpretada por época: de la flauta de pico (pinkillu), la guitarra grande (jach'a guitarra), el charango, y la zampoña o suqusu. 6. El seguimiento a los bioindicadores naturales. 7. La influencia de la educación escolar en las prácticas del cultivo.<br>ENGLISH: Juan Maraza Mamani talks with Juan de Dios Yapita and Denise Y. Arnold about the following themes: 1. The crops by year: first potatoes, then oca, grains, wheat and broad beans. 2. The areas of rotating cultivation in Qaqachaka, in the large extensions once held in common, and that now belong to Kinsa Cruz and Qhuchini. 3. The main potato varieties of imilla and luk'i. 4. The ceremonies held in the production cycle: at planting, the growing season, and at the feast of Candelaria. 5. The music performed according to the period of the year: of the duct flute (pinkillu) and the large guitar (jach'a guitarra), the charango, and the panpipes or suqusu. 6. The monitoring of natural bioindicators. 7. The influence of school education on cultivation practices.

Date:

August 21, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Qaqachaka oral tradition - interview with Tomás Willka y Don Julián about folktales - 045

Description:

SPANISH: Tomás Willka, de Oruro (Bolivia), y Julián, de la región de Puno (Perú) son entrevistados por Juan de Dios Yapita. Primero Tomás narra un cuento folklórico (layra parla) que su abuelo (achachila) le conto como una forma de enseñanza. El cuento trata de La Apuesta entre el Monstruo Ave y el Cóndor (Lari larinti Kunturinti). Luego Julián narra el Cuento del Pájaro y la Mujer joven (Jamach’inti mä Tawaqunti). Comenta que este cuento le narró su abuela cuando él era un niño, porque muchas veces en la escuela les pedían llevar tareas con cuentos, y por eso su abuela por las noches durante la cena les narraba estos saberes. Explica que los cuentos para los abuelos eran una forma de educar, instruir y recomendarles para la vida, para mejorar las relaciones entre hermanos, entre familiares y esposos y con la comunidad en general.<br>ENGLISH: Tomás Willka, from Oruro (Bolivia),and Julián, from the region of Puno (Perú) are interviewed by Juan de Dios Yapita. First Tomás narrates a folktale (layra parla) that his grandfather (achachila) told him as a way of teaching him. The story is of the Bet between the Bird Monster and the Condor (Lari larinti Kunturinti). Julián then narrates the story of The Bird and the Maiden (Jamach'inti mä Tawaqunti). He comments that this story was told to him by his grandmother when he was a child, when they were asked to do homework at school with stories, and so his grandmother told him this knowledge at night during dinner. He explains that these stories told by the grandparents were a way of educating, instructing and recommending children about life and about having best relationships between siblings, family members and spouses, and with the community in general.

Date:

August 13, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Midwives' practices - interview with Hortensia Calderón Canessa - 009

Description:

SPANISH: La partera Hortencia Calderón Canesa habla con Juan de Dios Yapita y Denise Y. Arnold de los siguientes temas: 1. La relación de la salida y entrada a la cueva de los incas con el nacimiento de un bebé. 2. El alimento del bebé dentro del vientre. 3. El lavado y entierro de la placenta (parisa). 4. El rostro de del recién nacido (asu wawa) en las primeras horas. 5. El tamaño de la frente (para) del recién nacido, que refleja la inteligencia. 6. El baño del bebé con detergente o con el agua de las rosas blancas. 7. La hemorragia después del parto (usuña). 8. La alimentación en las mujeres embarazadas (usur warmi). 9. La alimentación de la madre después del parto. 10. El uso de plantas medicinales (qura) para no tener hijos. 11. El funcionamiento del estómago, el corazón y los pulmones, y 12. Las complicaciones de parto en mujeres robustas.<br>ENGLISH: The midwife Hortencia Calderón Canesa talks to Juan de Dios Yapita and Denise Y. Arnold about the following topics: 1. The relationship between the exit and entrance to the Inca cave and the birth of a baby. 2. The baby's food inside the womb. 3. The washing and burial of the placenta (parisa). 4. The face of the newborn (asu wawa) in the first hours. 5. The size of the forehead (para) of the newborn, that reflects its intelligence. 6. Bathing the baby with detergent or with the water from white roses. 7. Hemorrhage after childbirth (usuña). 8. Feeding pregnant women (usur warmi). 9. Feeding the mother after childbirth. 10. The use of medicinal plants (qura) in order not to have children. 11. The functioning of the stomach, heart and lungs, and 12. Complications in childbirth in robust women.

Date:

January 14, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Midwives' practices - interview with Hortencia Calderón Canesa - 015

Description:

SPANISH: La partera Hortencia Calderón Canesa habla con Juan de Dios Yapita y Denise Y. Arnold de los siguientes temas: 1. La necesidad de sostener la cabeza de la mujer en el momento del parto. 2. El nacimiento de los gemelos (ispa). 3. Los cuidados del esposo a la mujer embarazada. 4. La lactancia (ñuñkatayaña) después de los dos días de nacido. 5. El concepto de tener dos partos: del recién nacido y luego de la placenta. 6. El entierro de la placenta (parisa). 7. Proteger la nueva madre de los diablos (saxra) después del parto. 8. Llamar el ánimo (ajayu) del recién nacido (wawa), y 9. Técnicas del masaje (qaquña) que se aplican antes del nacimiento.<br>ENGLISH: The midwife Hortencia Calderón Canesa talks to Juan de Dios Yapita and Denise Y. Arnold about the following topics: 1. The importance of supporting the woman's head at the time of childbirth. 2. The birth of twins (ispa). 3. A husband's care for his pregnant wife. 4. Breastfeeding (ñuñkatayaña) after two days of birth. 5. The concept of two deliveries: of the newborn and then of the placenta. 6. The burial of the placenta (parisa). 7. Protect a new mother from devils (saxra) after childbirth. 8. Calling the soul (ajayu) of a newborn (wawa), and 9. Massage techniques (qaquña) applied before childbirth.

Date:

April 7, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

The life of Domingo Jiménez Aruquipa - interview - 199

Description:

SPANISH: Domingo Jiménez Aruquipa habla con Juan de Dios Yapita y Denise Y. Arnold de los siguientes temas: 1. Que la población de Cóndor Pampa cuenta con 65 hombres, 65 mujeres, y con los niños (yuqalla) y niñas (imilla) hacen un total de 195 habitantes. 2. Hay tres tipos de parto según los cuerpos de las mujeres: cuerpo caliente (junt’u janchini), cuerpo frío (thaya) y cuerpo tibio (phaypa o juntumpi thayampi). En los centros médicos no saben cómo tratar la calentura y luego el frio de las mujeres que se desembarazan. Pero las parteras (qaquri), a través de la lectura de la coca, saben el estado anímico y físico de las mujeres en gestación. 2. Del trabajo conjunto de los médicos y los sabios (yatiri) en los partos de la Posta Sanitaria de Cóndor Pampa. 3. Durante la labor de partero siempre se debe consultar a la mujer cómo saben parir (usuyi) para ayudarlas con esa posición. Hay el parto seco (wañu partu) sin sangre, y el parto fácil (wila partu o muri partu). Si tiene cuerpo caliente (junt’u janchini) les dan a beber la yareta grande (jach’a yarit) para lograr un parto fácil. 4. Entre los laymis, las parteras o qaquri son: Consisa Alavi, Fortunata Phurku, Felisa Quispia. En Chullpan Pani son: Lucía Ibáñez y Lorenza Baltazar. En la región de Pocoata son Lucía Maturano y en Chayanta Luciano Arellano. 5. Los que nacen con presentación de pie (pusi aruni), suelen maldecir. 6. El sabio (yatiri) y el partero deben conocer y especializarse de las predisposiciones de las mujeres de waña kamiri y muri kamiri, saber que cuando nace la placenta (parisa o ch'iwacha) se amarra con lana de llama (qarwa t'arwa ch'ankha), y también saber sobre el cordón umbilical (kururu) para que el bebé sea rico (qamiri) en su vida. Los parteros y qaquris deben llamar al ajayu de los niños que están por nacer. 7. El Tata Santiago y la Pachamama eligen a los sabios (yatiri), los parteros y parteras, y si ellos desaparecen pueden desaparecer la lluvia y además la vida.<br>ENGLISH: Domingo Jiménez Aruquipa talks with Juan de Dios Yapita and Denise Y. Arnold about the following topics: 1. That the population of Cóndor Pampa has 65 men, 65 women, and with boys (yuqalla) and girls (imilla) this makes a total of 195 inhabitants. 2. There are three types of predispositions of women on childbirth depending on their body type: hot body (junt'u janchini), cold body (thaya janchi) and lukewarm body (phaypa o juntumpi thayampi). In the medical centers they do not know how to treat an alternating fever and cold of some pregnant women. However, midwives (qaquri), by reading the coca leaves, can know the mental and physical state of a pregnant woman. 2. About the joint work of doctors and wise men (yatiri) in deliveries at the Condor Pampa Health Post. 3. During the work of a midwife, you should always consult the pregnant woman how they are accustomed to give birth (usuyi) to help them with that position. There is a dry childbirth (wañu partu) women have a hot body (junt'u janchini) they are given a drink of the large cushion plant (jach'a yarita) in order to have an easy birth. 4. Among the Laymis, the midwives (qaquri) are: Consisa Alavi, Fortunata Phurku and Felisa Quispia. In Chullpan Pani they are: Lucía Ibáñez and Lorenza Baltazar. In the region of Pocoata there is Lucía Maturano and in Chayanta Luciano Arellano. 5. Those who are born standing, with a foot presentation (pusi aruni), tend to curse people. 6. The wise man (yatiri) and the midwife must know and specialize in both dry and wet births (waña kamiri and muri kamiri), know that when the placenta (parisa or ch'iwacha) is born it has to be tied with llama wool (qarwa t'arwa ch'ankha), and about the umbilical cord (kururu) to make the baby rich (qamiri) in their life. Midwives and qaquris must also call the ajayu of unborn children. 7. Tata Santiago and Pachamama choose the wise men (yatiri), the midwives and midwives, and if they disappear, then the rain and life itself can disappear.

Date:

January 31, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Qaqachaka midwives' practices - interview with Nicolasa Ayca Mamani - 001

Description:

SPANISH: Nicolasa Ayca Mamani es entrevistada por Juan de Dios Yapita y Denise Y. Arnold sobre el nacimiento y la recuperación de la mujer después del parto, en su región. Ella relata que, cuando nacía un bebé, el cordón umbilical no se cortaba con cuchillo, por que decían que el bebe, cuando sea grande, no iba a encontrar nada, y es por eso que en aquellos tiempos se tenía que cortarlo con un tiesto (jik'illanti). Relata también que la madre, después del parto, tenía que cuidarse más de tres días (kimsa uru), y pasados los tres días recién le daba de lactar (ñuñuña) al bebé, con lo que se denominaba “la primera leche”. También menciona que las mujeres embarazadas tenían mucho miedo de acudir a las consultas o controles médicos durante, ya que tenían la idea que “el medico te va recetar medicamentos para matártelo al bebé”. Preferían la atención y tratamientos como el masaje en casa de una partera. Finalmente relata que, después de la expulsión de la placenta, la madre está en peligro de la hemorragia postparto (wila apa) si no se cuidaba lo suficiente.<br>ENGLISH: Nicolasa Ayca Mamani is interviewed by Juan de Dios Yapita and Denise Y. Arnold about childbirth and the recovery of women after childbirth, in her region. She relates how, when a baby was born, the umbilical cord was not cut with a knife, because they thought the when the baby grew up it would not find anything, so in those times the cord had to be cut with a potsherd (jik'illanti). She also recounts that the mother, after giving birth, had to take care of herself for more than three days (kinsa uru), and only after three days could she breastfeed (ñuñuña) the baby, with what is called the "first milk". She also mentions that pregnant women were afraid of attending medical consultations or check-ups during pregnancy, since they had the idea that "the doctor will prescribe medications to kill the baby." They preferred to be attended at home with massages and medicines by a midwife. Finally, she relates how, after the expulsion of the placenta, the mother is in danger of postpartum hemorrhage (wila apa) if she did not take enough care of herself.

Date:

January 31, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Midwives' practices in childbirth - interview with a young woman - 001

Description:

SPANISH: Una mujer joven de 21 años, describe a Juan de Dios Yapita y Denise Y. Arnold su embarazo, su parto y sus cuidados. Ella cuenta que durante su embarazo aun asistió a la escuela, y seguía pasando educación física donde realizaba los ejercicios que el profesor les indicaba. Comenta que se dio cuenta que estaba embarazada (usuri) cuando le daba asco algunos alimentos como el fideo y el arroz. Cuenta que su embarazo fue accidental, que su pareja era estudiante de secundaria y ella de primaria. Explica que ella seguía realizando sus trabajos cotidianos con la intención de abortar de manera espontánea, y que escuchaba decir que los mates de ortiga (atapillu) eran abortivos. Durante el trabajo de parto (usuyasiña) su mamá fue quién le ayudó dándole a beber mate de orégano y grasa de víbora (katari) para que su trabajo de parto fuera más fácil. Durante el parto comenta que ella se desmayó por un lapso de media hora en que su mamá le realizo la técnica del masajeado (qaquri). Luego de revivir, le dieron a beber café y chocolate. Cuenta que su bebé (wawa) fue recibido en una manta o awayu y que le dieron a beber un poco de vino y después de un día le dio de lactar, y fue bañado con agua de rosas. Cuenta sobre el nacimiento de la placenta, que es igual que el parto, y que se debe enterrar en la puerta. Explica sobre el cuidado de la fontanela (phuju) del recién nacido. Habla sobre los cuidados que tuvo para no tener sobreparto, por ejemplo, de no tocar agua. Y habla sobre las causas de la muerte durante el parto, las creencias sobre el nacimiento de los mellizos, y acerca del centro de salud.<br>ENGLISH: A 21-year-old young woman describes to Juan de Dios Yapita and Denise Y. Arnold her pregnancy, delivery and care. She recounts that during her pregnancy she still attended school, and she continued to pass physical education where she did the exercises that the teacher indicated. She comments that she found out that she was pregnant (usuri) when she was disgusted by some foods like noodles and rice. She says that her pregnancy was accidental, that her partner was a high school student and she was in elementary school. She explains that she continued doing her daily work with the intention of aborting spontaneously, and that she heard that nettle tea (atapillu) was an abortifacient. During her labor (usuyasiña) her mother was the one who helped her by giving her drink mate of oregano and snake fat (katari) so that her labor would be easier. During the delivery, she comments that she fainted for a period of half an hour when her mother performed the massage technique (qaquri). After reviving her, she was given coffee and chocolate to drink. She tells that her baby (wawa) was received in a blanket or awayu and that they gave her a little wine to drink and after a day she nursed him, and he was bathed with rose water. She talks about the birth of the placenta, which is like a childbirth, and that the placenta must be buried at the house door. She explains about the care of the fontanel (phuju) of the newborn. She tells about the care she took to avoid giving birth, for example, not to touch water. And she talks about the causes of death during childbirth, the beliefs about the birth of twins, and about the health center.

Date:

January 22, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Qaqachaka oral tradition - interview with la niña Elvira Espejo Ayca, with folktales and popular songs - 064

Description:

SPANISH: Elvira Espejo Ayca, de 13 años, es entrevistada por Juan de Dios Yapita y Denise Y. Arnold sobre cuentos tradicionales, tejer y canto: 1. Primero narra el Cuento del Zoncito (sunsitu). Explica que primero le odiaban a ese Zoncito, pero que después de poco tiempo se ha vuelto un rico y luego las señoras le decían "Conmigo trabajemos". 2. Habla sobre el aprendizaje del tejido: de la trenza, el paño de coca o inkuña, la manta femenina o awayu, la frazada o pullu, el costal y el poncho, todos con sus diseños. 3. Finalmente entona las canciones Qarpa imilla y Achay sita, paqay sita.<br>ENGLISH: Elvira Espejo Ayca, 13 years old, is interviewed by Juan de Dios Yapita and Denise Y. Arnold about local folktales, weaving and songs: 1. First she narrates the Tale of the Stupid Boy (Sunsitu). She explains that first of all they hated the Zoncito, but after a short time he became a rich man and then the ladies told him "Let's work with me". 2. She talks about learning to weave different things: hair braids, the coca cloth or inkuña, the female mantle or awayu, the blanket or pullu, the food sack or kustala, and poncho, all with their designs. 3. Finally, she sings the songs Qarpa imilla and Achay sita, paqay sita.

Date:

June 30, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Midwives' practices - interview with Fabiana Mayta Choque - 011

Description:

SPANISH: Fabiana Mayta Choque es entrevistada por Juan de Dios Yapita y Denise Y. Arnold sobre los siguientes temas: 1. Su experiencia de dar a luz diez veces. 2. Las complicaciones de su primer parto. 3. El alumbramiento de la placenta (parisa). 4. La hemorragia (wila mistuta) que presentó con su último hijo. 5. La comparación de las experiencias de dar a luz en las áreas rurales, atendidos por parteras y en hospitales de la ciudad de La Paz atendidos por médicos. 6. La atención que recibió de los médicos y enfermeras. 7. Su control prenatal y experiencia del nacimientos con inyecciones y píldoras. 8. La primera leche (puqi) del bebé (asu wawa). 9. La atención de las enfermeras a los recién nacidos. 10. Los peligros del sobreparto, y 11. La cesárea.<br>ENGLISH: Fabiana Mayta Choque is interviewed by Juan de Dios Yapita and Denise Y. Arnold about the following topics: 1. Her experience of ten births. 2. The complications of her first childbirth. 3. The delivery of the placenta (parisa). 4. The hemorrhage (wila mistuta) that she presented with her last child. 5. The comparison of childbirth experiences in rural areas, attended by midwives, and deliveries in hospitals in the city of La Paz attended by doctors. 6. The care she received from the doctors and nurses. 7. Her prenatal control, and deliveries with injections and pills. 8. The first milk (puqi) of the baby (asu wawa). 9. Nursing care of newborns. 10. The dangers of puerperal fever, and 11. Cesarean section.

Date:

January 19, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Qaqachaka oral tradition - compilation of songs to the animals and to the saints - 043

Description:

SPANISH: Esta compilación viene de entrevistas por Juan de Dios Yapita y Denise Y. Arnold a las cantantes desde 1989, algunos ayudadas por Elvira Espejo Ayca: 1. Lucía Quispe Choque interpreta los Cantos a la Alpaca (Palomita, Palomita), 2. A la cría de Llama (Wayaway Chullumpi), 3. Para llevar las Llamas hembras al pasto (Mamalay Wiyay Ananta). 4. A la Alpaca, y 5. Al Cóndor (Awtichiri jilatay). 6. María Ayca Llanque canta En tu Camino Eterno (Wa wiyaway chullumpi), del rito de marcar las llamas, y 7. A una Llamita perdida (Waxt waxtanitay, Mamitay). 8. Asunta Arias Tarque canta A la Madre Oveja (Mamala, paw paw), con su hija Flora, 10. A los Bueyes (Tatala Lawra), con su cuñada Teodora, 11. Al Cóndor, acompañada de Flora, 12. A la Llama Guía (Tatala Tilantiru), con su esposo Pedro, y 13. A la Llama Madre (Wa wiyaway, Chullumpa). 14. María Ayca Colque, canta A la Madre Mula (Sikita Sikitay, Mamalay) desde los tambos, 15. A la Llama Hembra (Mamita, Mamalay), 16. A la Madre Oveja (Mamala, paw paw), y 17. A la Cabra (Sap’an imilla, Mamalay). 18. María Ayca Llanque interpreta la canción de la Recaudación de Impuestos (San Pedro… Uy uy uy). 19. Lucía interpreta su Canto a la Mula, 20. A la Llama Macho Guía, y 21. Llevando a los Pastos. 22. María Ayca Llanque canta A la alpaca (Warawar michanti). 23. Lucía practica el Canto a la Llama macho Guía, 24. Al Cóndor, y 25. Al Joven Llama Macho (Ankuta). 26. María Ayca Llanque canta la canción del Cabildo, y 27. A Tata Quri (Katinita, Tatalay). 28. Lucía canta A Mama Candelaria (Kantilayra Siñura), y 29. A Mama Ch'uri (Mamala Ch'uri Siñura), 30. Al Cóndor, y 31. Al Niño Salvador (Salwatiku Tatalay). 32. Finalmente Asunta y Teodora cantan A los bueyes.<br>ENGLISH: This compilation derives of interviews by Juan de Dios Yapita and Denise Y. Arnold with the singers since 1989, some of them helped by Elvira Espejo Ayca: 1. Lucía Quispe Choque performs the Songs to the Alpaca (Palomita, Palomita), 2. To the Baby Llamas (Wayaway Chullumpi), 3. To Lead the female Llamas to pasture (Mamalay Wiyay Ananta). 4. To the Alpaca, and 5. To the Condor (Awtichiri jilatay). 6. María Ayca Llanque sings On your Eternal Pathway (Wa wiyaway chullumpi), from the rite of marking the llamas, and 7. To a Lost Llamita (Waxt waxtanitay, Mamitay). 8. Asunta Arias Tarque sings To the Mother Sheep (Mamala, paw paw), with her daughter Flora, 10. To the Oxen (Tatala Lawra), with her sister-in-law Teodora, 11. To the Condor, accompanied by Flora, 12. To the Male Guide Llama (Tatala Tilantiru), with her husband Pedro, and 13. To the Mother Llama (Wa wiyaway, Chullumpa). 14. María Ayca Colque sings To the Mother Mule (Sikita Sikitay, Mamalay) from the tambos, 15. To the Female Llama (Mamita, Mamalay), 16. To the Mother Sheep (Mamala, paw paw), and 17. To the Goat (Sap'an imilla, Mamalay). 18. María Ayca Llanque interprets the Tax Collection song (San Pedro… Uy uy uy). 19. Lucía interprets her Song to the Mule, 20. To the Guide Male Llama, and 21. Leading to the Pastures. 22. María Ayca Llanque sings To the Alpaca (Warawar michanti). 23. Lucía practices the Song to the Male Guide Llama, 24. To the Condor, and 25. To the Young Male Llama (Ankuta). 26. María Ayca Llanque sings the Song of the Cabildo Gathering, and 27. To Tata Quri (Katinita, Tatalay). 28. Lucía sings To Mama Candelaria (Kantilayra Siñura), and 29. To Mama Ch'uri (Mamala Ch'uri Siñura), 30. To the Condor, and 31. To the Child Savior (Salwatiku Tatalay). 32. Finally Asunta and Teodora sing To the Oxen.

Date:

June 20, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

Qaqachaka ethnography - interview with the teacher Leocadio Choque Poma - 194

Description:

SPANISH: El profesor Leocadio Choque Poma habla con Juan de Dios Yapita de los siguientes temas: 1. De cómo los niños aprenden (yatiqaña) de las libaciones y los replican en sus juegos (anataña), imitando a los adultos. 2. Los niños aprenden a cultivar los productos agrícolas jugando, e imitan a sus padres aun en los términos que usan. Ellos aprenden mirando. 3. Aprenden de los mayordomos las libaciones que realizan cada jueves en las comunidades e iglesias. Los niños realizan el mismo evento, pero en juego. Aprenden con los rezos para los santos de la iglesia. 4. También juegan a los matrimonios, realizan la canción de la tía paterna (ipala), y los varones imitan al cuñado (tiwula) con los mismos movimientos de los adultos, aunque es un juego que prohíben sus padres. 5. Los niños (wawanaka) observan a las movilidades, se fabrican sus propios autitos y se ponen a jugar simulando ser choferes. Las niñas también juegan a envolver a las muñecas o cargando. 6. Comenta de la falta de apoyo a las niñas quienes asisten a la escuela hasta 4to y 5to básico. En Qaqachaka los padres solo les brinda apoyo a los varones. 7. Como profesor, ve las aptitudes de todos sus estudiantes, pero de jóvenes migran a las ciudades olvidando su lengua nativa, el aymara. Dejan de hablar el idioma e incluso se avergüenzan de sus comunidades. 8. Comenta de los juegos cuando los niños imitan a los sabios (yatiri), curando a enfermos, apagando los mecheros, con algunos mirando la coca para el futuro bromeando. Desde pequeños muestran sus vocaciones, y 9. Las niñas juegan con sus muñecas como si estuvieran en el parto. Los niños de cuatro y seis años juegan; los niños más grandes ya no juegan por miedo.<br>ENGLISH: Professor Leocadio Choque Poma talks with Juan de Dios Yapita about the following topics: 1. How children learn (yatiqaña) from libations and replicate them in their games (anataña), imitating adults. 2. Children learn to grow produce by playing, and they imitate their parents even in the terms they use. They learn by watching. 3. They learn from the mayordomos the libations that they make every Thursday in the communities and churches. The children carry out the same event, but in a game. They learn the prayers for the church saints . 4. They also play couples, and perform the paternal aunt's song (ipala), while the boys imitate the brothers-in-law (tiwula) with the same movements as adults, although this is a game their parents forbid. 5. The children (wawanaka) observe the local transport, make their own little cars, and start playing pretending to be drivers. The girls also play wrapping up and carrying dolls. 6. He comments on the lack of support for girls who attend school up to 4th and 5th grade. In Qaqachaka parents only provides support to boys. 7. As a teacher, he sees the aptitudes of all his students but when they are still young they migrate to the cities forgetting their native language, Aymara. They stop speaking the language and are even ashamed of their communities. 8. He comments on the games when children imitate wise men (yatiri), curing the sick, putting out the lamps, with some jokingly reading the coca leaves for the future. From when they are small they show their vocations, and 9. The girls play with their dolls as if they were in labor. Children of four and six years old play; older children no longer play out of fear.

Date:

April 9, 1995

Resource Type:

sound recording

Collection:

Aymara Language and Culture Audio-Visual Archive (Bolivia)

बंजारों के व्यवसाय की आर्थिक स्थिति के बारे में

Description:

An interview of members of the broom maker community of Jodhpur, Rajasthan, conducted by a male speaker.

Date:

January 1, 1990 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

रावणा राजपूत महिला गीत

Description:

Field recording of songs sung by a group of women from the Ravana Rajput community. These are mostly devotional and wedding songs. The recording contains intermittent conversations among the women singers.

Date:

January 1, 1980 - December 31, 1989

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

लोक गीत - मांगणयार

Description:

A tape with compilation of songs from different sources. The first track contains a popular Rajasthani song composed and sung by Gazi Khan Manganiar, followed by an incomplete track of a song sung by female singers of the Manganiar community, Ankala and Rukma. The last track contains an incomplete Krishna Bhajan sung by Lakha Khan Manganiar.

Date:

January 1, 1990 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

लंगा औरतों के गीत

Description:

Recording of songs sung by women of the Langa community of Rajasthan. The songs consist of wedding songs and other songs, some of which are related to ballads.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Performance by musicians of the Manganiar community

Description:

Recording of a performance by musicians of the Manganiar community. The items in the performance include songs sung by male singers with Kamaicha and Dholak accompaniment, and instrumental tracks of Morchang and Dholak.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Performance by musicians of the Manganiar community

Description:

Recording of a performance by musicians of the Manganiar community. The items in the performance include songs sung by male singers with Kamaicha and Dholak accompaniment, and instrumental tracks of Morchang and Dholak.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Meera Bhajan sung by Padmaram and Mahesharam Meghwal

Description:

Meera Bhajans sung by Padmaram and Mahesharam of the Meghwal community. Meera Bhajans are devotional songs composed by the saint poet Meera and are mostly dedicated to Krishna. These Bhajans are sung by Tandura, Manjira, Sindhi Sarangi and Dholak accompaniment.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Meera and Kabir Bhajans sung by male singers

Description:

Recording of Kabir Bhajans, sung by a male singer with Tandura, Harmonium, Jhanjh and Dholak accompaniment. The tape also contains one Meera Bhajan. The recording contains tracks sung by three different singers. A few tracks are followed by recitation of the lyrics by the singers. Bhajan are devotional songs addressed to a particular deity or to God or a divinity in general. Kabir Bhajans are attributed to the saint poet Kabir and are mostly dedicated to the formless or Nirgun god. Meera Bhajans consist of devotional songs dedicated to Krishna and are supposed to be written by the saint poet Meera.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

लोक गीत - लंगा

Description:

Recording of songs sung by Alladin Khan Langa and Noor Mohammad Khan Langa. The songs are from the traditional repertoire of the Langa community and are sung with Sindhi Sarangi accompaniment.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Meera Bhajan sung by Padmaram and Mahesharam Meghwal

Description:

Meera Bhajans sung by Padmaram and Mahesharam of the Meghwal community. Meera Bhajans are devotional songs composed by the saint poet Meera and are mostly dedicated to Krishna. These Bhajans are sung by Tandura, Manjira, Sindhi Sarangi and Dholak accompaniment.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

सामान्य बातचीत

Description:

Recording of an 'evaluation' meeting held after a theatre workshop at Barefoot college in Tilonia village, Rajasthan. The meeting is conducted by a male and a female speaker who ask for feedback from various participants in the workshop.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

ईश्वरदास का जन्म व दोहा

Description:

Recording of a series of stories narrated by a male speaker.

Date:

January 1, 1990 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

लोक गीत - मांगणयार, गवरी बाई के गीत

Description:

A tape with compilation of songs from different sources. The first track contains a song by the famous Mand singers Gavri Bai, followed by a few songs sung by various musicians of the Manganiar community. The last three tracks on this tape contains songs sung by female musicians of the Manganiar community, Ankala and Rukma.

Date:

January 1, 1990 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Field recording at a fair in Rajasthan

Description:

Field recording of a fair in Rajasthan. The recording mostly contains casual conversation among a woman and a family consisting of a man, a woman and a child. Indistinct singing by a group of singers with percussion on Dhak, Thali and Jhanjh accompaniment can be heard in the background as well.

Date:

January 1, 1990 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Field recording at a fair in Rajasthan

Description:

A speech by Komal Kothari about the creation of an executive body and constitution of Rupayan Sansthan. Kothari talks about the process for grant application, banking operations and the status of property under the organization. This is the same speech as in arcers0346_a. However, this version contains additional parts that were not recorded in arcers346_a.

Date:

January 1, 1990 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Jaisalmeri Mand - Hasan Khan Manganiar and group

Description:

Recording of traditional Rajasthani songs labelled as 'Jaisalmeri Mand' on this tape, sung by Hasan Khan Manganiar and other singers of the Manganiar community with Harmonium, Khartal and Dholak accompaniment. These musicians belong to Jaisalmeri Alamkhana group of musicians which means that traditionally, they has the patronage of the Jaisalmer royal court.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Baba Jalandharnath

Description:

Recording of the story of Baba Jalandharnath narrated by a male speaker. Baba Jalandharnath is considered to be powerful saint with divine abilities and is part of the Guru pantheon of the Nath community. Baba Jalandharnath's temple is situated in district Jodhpur in Rajasthan.

Date:

January 1, 1995 - December 31, 2000

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Kabir Bhajans sung by male singers

Description:

Recording of Kabir Bhajans, sung by a male singer with Tandura, Harmonium, Jhanjh and Dholak accompaniment. Bhajan are devotional songs addressed to a particular deity or to God or a divinity in general. Kabir Bhajans are attributed to the saint poet Kabir and are mostly dedicated to the formless or Nirgun god.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

काछवो कलावत गीत व कथा

Description:

Recording of a performance of the ballad of Rana Kachbo, narrated and sung by Jameen Khan Langa with Harmonium, Sindhi Sarangi, Manjira and Dholak accompaniment. The Langa community's version of this ballad is in Rajasthani Rag Sorath.

Date:

January 1, 1980 - December 31, 1989

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Field recording at a fair in Rajasthan

Description:

Field recording of a fair in Rajasthan. The recording contains recitation of a narrative devotional poem followed by songs sung by groups of women and men with percussion on Dhol, Nagara, Thali and Jhanjh. These are presumably sung with a community dance event. The recording also contains ambient noise and background conversations.

Date:

January 1, 1990 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

सामान्य बातचीत

Description:

Recording of an 'evaluation' meeting held after a theatre workshop at Barefoot college in Tilonia village, Rajasthan. The meeting is conducted by male and a female speaker who ask for feedback from various participants in the workshop.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Baba Jalandharnath

Description:

Recording of the story of Baba Jalandharnath narrated by a male speaker. Baba Jalandharnath is considered to be powerful saint with divine abilities and is part of the Guru pantheon of the Nath community. Baba Jalandharnath's temple is situated in district Jodhpur in Rajasthan.

Date:

January 1, 1995 - December 31, 2000

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

महिला संगीत

Description:

Recording of women's songs sung by a group of women recorded by Komal Kothari. The recording contains intermittent conversations between Kothari and the group of women singers.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

गवरी बाई

Description:

Recording of Mand songs, Bhajan and other songs sung by the famous Mand singer of Kishangarh court, Gavri Bai also known as Gavri Devi. The songs are sung with Harmonium and Dholak accompaniment. Mand is a court music tradition of Rajasthan.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

गवरी बाई

Description:

Recording of Mand songs sung by the famous Mand singer of Kishangarh court, Gavri Bai also known as Gavri Devi. The songs are sung with Harmonium and Dholak accompaniment. Mand is a court music tradition of Rajasthan.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Lalita Bai of Kishangarh

Description:

Recording of Mand songs sung by Lalita Bai, the court singer of Kishangarh. The songs are sung with Sarangi, Tanpura and Tabla accompaniment. Mand is a court music tradition of Rajasthan.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Lalita Bai of Kishangarh

Description:

Recording of a Mand song sung by Lalita Bai, the court singer of Kishangarh. The song is sung with Sarangi, Tanpura and Tabla accompaniment. Mand is a court music tradition of Rajasthan.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Field recording at a shrine of a local deity

Description:

Field recording at a shrine of a local deity during a ritual celebration. The recording contains devotional songs sung in group by several devotees, chanting, occasional percussion on a drum and background conversation.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

कबीर के भजन

Description:

Recordings of Kabir Bhajans composed by the saint poet Kabir, sung by a Maniram and Prem Das of the Nayak community of village Phephana, District Hanumangarh, Rajasthan. They perform with Tandura, Khanjari and Dholak accompaniment. Bhajans are devotional songs usually addressed to or in praise of a particular god or diety. The singer recites the lyrics for the recordist at the end of each Bhajan and elaborates on it. This is known as 'Arthavano' or 'Arthavali'.. Side B of this tape is blank.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

कबीर के भजन

Description:

Recordings of Kabir Bhajans composed by the saint poet Kabir, sung by a Lichman Das and Shaym Das of the Kamad community of village Gavariya, Tehsil Nawa, District Nagaur, Rajasthan. They perform with Tandura and Manjira accompaniment. Bhajans are devotional songs usually addressed to or in praise of a particular god or diety. The singer recites the lyrics for the recordist at the end of each Bhajan and elaborates on it. This is known as 'Arthavano' or 'Arthavali'.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

कबीर के भजन

Description:

Recordings of Kabir Bhajans composed by the saint poet Kabir, sung by a Lichman Das and Shaym Das of the Kamad community of village Gavariya, Tehsil Nawa, District Nagaur, Rajasthan. They perform with Tandura and Manjira accompaniment. Bhajans are devotional songs usually addressed to or in praise of a particular god or diety. The singer recites the lyrics for the recordist at the end of each Bhajan and elaborates on it. This is known as 'Arthavano' or 'Arthavali'.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

मीराबाई के भजन

Description:

Bhajans and devotional songs composed by and about Meera, a saint poet of Rajasthan, sung by a various singers with Jogiya Sarangi, Chang, Tandura and Manjira accompaniment. Bhajans are devotional songs usually addressed to or in praise of a particular god or diety.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

कबीर के भजन

Description:

Recordings of Kabir Bhajans composed by the saint poet Kabir, sung by a male singer with Tandura and Manjira accompaniment. Bhajans are devotional songs usually addressed to or in praise of a particular god or diety. The singer recites the lyrics for the recordist at the end of each Bhajan and elaborates on it. This is known as 'Arthavano' or 'Arthavali'.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

लोक वाद्य सतारा

Description:

A compilation of various recordings of instrumental melodies played on the wind instrument, Algoza or Satara.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

महिला संगीत

Description:

Recording of women's songs sung by a group of women recorded by Komal Kothari. The recording contains intermittent conversations between Kothari and the group of women singers.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

An interview of a male speaker at a Durgah

Description:

A casual conversation among two male speakers about a narrative about 'Mir hussain ri beti' and Dhadhi jat. One of the male speaker talks about a muslim Sati woman who sacrificed herself. The entire conversation takes place at a Durgah or a Sufi shrine. The entire recording contains background noise and conversations.

Date:

January 1, 1990 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

ईश्वरदास का जन्म व दोहा

Description:

Recording of a series of stories narrated by a male speaker.

Date:

January 1, 1990 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

जांगडों से संबंधित साक्षात्कार

Description:

Recording of an interview of Langa musicians by Vikram Singh Charan. The conversation revolves around the Rajasthani ballads known as Premakhyan or Gatha, a genre of songs known as Jangra, recitation of duha of Kachbo, Rajasthani Rags and the time of day to sing them, and the artists' introduction and their learning process.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

रागों से संबंधित साक्षात्कार

Description:

Recording of an interview of Manganiar musicians taken by Vikram Singh Charan. The conversation revolves around the patronage system in music in Rajasthan, genealogies (Shubhraj) narrated by the musicians, and artists' age and other personal information. The interview also contains questions on Jangra, Solo and Bhavan which are all genres of songs in traditional music of Rajasthan.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

काछवो कलावत गीत व कथा

Description:

Recording of a performance of the ballad of Rana Kachbo, narrated and sung by Jameen Khan Langa with Harmonium, Sindhi Sarangi, Manjira and Dholak accompaniment. The Langa community's version of this ballad is in Rajasthani Rag Sorath.

Date:

January 1, 1990 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

रावणा राजपूत महिला गीत

Description:

Field recording of songs sung by a group of women from the Ravana Rajput community. These are mostly devotional and wedding songs. The recording contains intermittent conversations among the women singers.

Date:

January 1, 1980 - December 31, 1989

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

लंगा औरतों के गीत

Description:

Recording of songs sung by women of the Langa community of Rajasthan. The songs consist of wedding songs and other songs, some of which are related to ballads.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

लोक गीत - लंगा

Description:

Recording of songs sung by musicians of the Langa community. The songs are from the traditional repertoire of the community and are sung with Sindhi Sarangi accompaniment.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Jaisalmeri Mand - Hasan Khan Langa and group

Description:

Recording of traditional Rajasthani songs categorized as 'Jaisalmeri Mand' on this cassette, sung by Hasan Khan Manganiar and other singers of the Manganiar community with Harmonium, Khartal and Dholak accompaniment. These musicians belong to Jaisalmeri Alamkhana group of musicians which means that traditionally, they has the patronage of the Jaisalmer royal court.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

केला देवी के मेले में - भोपा, भोपी

Description:

Field recording at the Kaila devi shrine during the annual Kaila devi mela or fair. The recording contains percussion on Dhola and Tasa, sound of a whip used for ritual cleansing, melodies played on surnai with nagara and dhol accompaniment and background conversations.

Date:

January 1, 1995 - December 31, 1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

कबीर के भजन

Description:

Recordings of Kabir Bhajans composed by the saint poet Kabir, sung by a male singer with Tandura and Manjira accompaniment. Bhajans are devotional songs usually addressed to or in praise of a particular god or diety. The singer recites the lyrics for the recordist at the end of each Bhajan and elaborates on it. This is known as 'Arthavano' or 'Arthavali'.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

कबीर के भजन

Description:

Recordings of Kabir Bhajans composed by the saint poet Kabir, sung by a male singer with Tandura and Manjira accompaniment. Bhajans are devotional songs usually addressed to or in praise of a particular god or diety. The singer recites the lyrics for the recordist at the end of each Bhajan and elaborates on it. This is known as 'Arthavano' or 'Arthavali'.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Manganiar performances at Jodhpur

Description:

Recording of speeches by chief guests and performances by Manganiar artists at the inauguration event of a school for Manganiar children at Barna village in Rajasthan. The school was founded by Gazi Khan Manganiar (Barna).

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Manganiar performances at Jodhpur

Description:

Recording of performances by Manganiar artists at the inauguration event of a school for Manganiar children at Barna village in Rajasthan. The school was founded by Gazi Khan Manganiar (Barna).

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Langa Manganiar performances

Description:

Recording of performances by senior musicians of the Langa and Manganiar community of Western Rajasthan. The tape contains both vocal and instrumental performances with intermittent conversations among Komal Kothari and the musicians. Side B of this tape is blank.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

मीरा के भजन

Description:

Bhajans composed by Meera, a saint poet of Rajasthan, sung by a group of male singers wit Tandura, Manjira and Dholak accompaniment. Bhajans are devotional songs usually addressed to or in praise of a particular god or diety.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

मीरा के भजन

Description:

Bhajans composed by Meera, a saint poet of Rajasthan, sung by a group of male singers wit Tandura, Manjira and Dholak accompaniment. Bhajans are devotional songs usually addressed to or in praise of a particular god or diety.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

कबीर के भजन

Description:

Recordings of Kabir Bhajans composed by the saint poet Kabir, sung by a male singer with Tandura and Manjira accompaniment. Bhajans are devotional songs usually addressed to or in praise of a particular god or diety. The singer recites the lyrics for the recordist at the end of each Bhajan and elaborates on it. This is known as 'Arthavano' or 'Arthavali'.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

विवाह गीत व ढोल

Description:

Field recordings of women's songs including wedding and devotional songs sung by a group of women. This is followed by a recording of a performance by Langa musicians. Side B of this tape is blank.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

मीराबाई के भजन

Description:

Bhajans and devotional songs composed by and about Meera, a saint poet of Rajasthan, sung by a various singers with Jogiya Sarangi, Chang, Tandura and Manjira accompaniment. Bhajans are devotional songs usually addressed to or in praise of a particular god or diety.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

लोक वाद्य सतारा

Description:

A compilation of various recordings of instrumental melodies played on the wind instrument, Algoza or Satara.

Date:

1990-1999

Resource Type:

sound recording

Collection:

Recordings of Hereditary Musicians of Western Rajasthan

Corridos zapatistas. Tercera Declaración de la Selva Lacandona

Description:

SPANISH: Se presenta un compilado de corridos dedicados al ejército zapatista. Después, se da lectura de la Tercera Declaración de la Selva Lacandona donde el ejército zapatista pide crear un Movimiento para la Liberación Nacional para crear un gobierno alternativo. Mencionan los motivos por los que siguen estando en pie de lucha. Describe la necesidad de que los pueblos indígenas tengan una mayor autonomía. Posteriormente, continúan los corridos zapatistas.<br>ENGLISH: A compilation of corridos dedicated to the Zapatista army is presented. Afterwards, the Third Declaration of the Lacandon Jungle is read, where the Zapatista army asks to create a Movement for National Liberation to create an alternative government. They mention the reasons why they continue to be in a state of struggle. They describe the need for the indigenous peoples to have greater autonomy. Subsequently, the Zapatista corridos continue.

Date:

April 1, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Comandantas zapatistas, Carlos Montemayor en Chapingo, Represión a alumnos del CICS… y otros, parte 2

Description:

SPANISH: Un miembro del Espacio Cultural Centenario denuncia la falta de apoyos y represión por parte de la Delegación Coyoacán hacia los trabajadores de este espacio. Continua la participación de miembros de la Coordinadora Nacional de Pueblos Indios que expresan la falta de recursos para el campo en Veracruz. Alumnos del Centro Interdisciplinario de Ciencias de la Salud (CICS) describen los intentos de represión a sus manifestaciones. La comisión del Grupo Julio Antonio Mella invita al evento cultural para crear un movimiento de solidaridad con Cuba.<br>ENGLISH: A member of the Centenario Cultural Space denounces the lack of support and repression on the part of the Coyoacan Delegation towards the workers of this space. The participation of members of the Coordinadora Nacional de Pueblos Indios continues, expressing the lack of resources for the countryside in Veracruz. Students from the Interdisciplinary Center for Health Sciences (CICS) describe attempts to repress their demonstrations. The commission of the Julio Antonio Mella Group invites to the cultural event to create a movement of solidarity with Cuba.

Date:

November 20-25, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Marcha del SUTAUR Ruta 100

Description:

SPANISH: Con motivo del 76 aniversario luctuoso del asesinato de Emiliano Zapata, los miembros del sindicato de transportistas SUTAUR Ruta 100 realizan una marcha. Afirman que la lucha de Zapata sigue vigente y expresan su apoyo al EZLN. Rememoran la resistencia de las comunidades campesinas y denuncian la corrupción de la élite política. Se exige respeto a los derechos de los trabajadores y la autonomía de los sindicatos.<br>ENGLISH: On the occasion of the 76th anniversary of the assassination of Emiliano Zapata, members of the SUTAUR Ruta 100 transport union march. They affirm that Zapata's struggle continues and express their support for the EZLN. They recall the resistance of the peasant communities and denounce the corruption of the political elite. They demand respect for workers' rights and the autonomy of the unions.

Date:

April 10, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Autonomía en Tepoztlán. Mesa sobre Democracia y Justicia. Niños de la calle

Description:

SPANISH: Discursos en apoyo al EZLN, en los que se menciona cómo se han convertido en una comunidad autónoma. En la segunda mesa de trabajo para lograr la paz en Chiapas se denuncian los atropellos que el Gobierno Federal ha hecho con los indígenas. Entrevistas a niños en situación de calle que han sido maltratos por la policía.<br>ENGLISH: Speeches in support of the EZLN, mentioning how they have become an autonomous community. In the second work table to achieve peace in Chiapas, the abuses that the Federal Government has committed against the indigenous people are denounced. Interviews with street children who have been mistreated by the police.

Date:

October 7, 1995 - March 21, 1996

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Primer aniversario del levantamiento armado del EZLN, parte 1

Description:

SPANISH: Programa especial por el primer aniversario del levantamiento armado del EZLN. Se da lectura a la Tercera Declaración de la Selva Lacandona. Se menciona el fraude electoral presidencial en México y se puntualizan aspectos del asesinato de Luis Donaldo Colosio. Se expone la situación de los pueblos indígenas, considerando su lucha como nacional. Se explican las propuestas del ejército zapatista para mejorar la democracia en el país. Se comenta la respuesta del Gobierno Federal a la declaratoria del ejército zapatista. Se destaca el comunicado del EZLN que celebra el primer aniversario del levantamiento armado. En entrevista, Aurelio Monroy García reseña la historia y situación del pueblo matlazinca.<br>ENGLISH: Special program for the first anniversary of the armed uprising of the EZLN. The Third Declaration of the Lacandon Jungle is read. Mention is made of the presidential electoral fraud in Mexico and aspects of the assassination of Luis Donaldo Colosio. The situation of the indigenous peoples is presented, considering their struggle as a national one. The proposals of the Zapatista army to improve democracy in the country are explained. The response of the Federal Government to the Zapatista army's declaration is commented. The communiqué of the EZLN celebrating the first anniversary of the armed uprising is highlighted. In an interview, Aurelio Monroy García reviews the history and situation of the Matlazinca people.

Date:

January 2, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Diálogos sobre Derecho y Cultura Indígena realizados en el marco de la negociación del EZLN y el Gobierno Federal, parte 6

Description:

SPANISH: Discursos sobre Derecho y Cultura Indígena realizados en el marco de la negociación del EZLN y el Gobierno Federal en San Andrés Larráinzar. Se debate sobre los problemas de la reforma al Artículo 27. Arturo Pimentel describe la situación de los indígenas oaxaqueños. Se da lectura de una carta de la comunidad de Venustiano Carranza, Chiapas. Jaime Martínez plantea una nueva relación entre las comunidades indígenas y los partidos políticos. Marcos Matías considera necesario elaborar discute sobre lo que los indígenas reconocen como autonomía<br>ENGLISH: Speeches on Indigenous Law and Culture made in the framework of the negotiations between the EZLN and the Federal Government in San Andres Larrainzar. Arturo Pimentel describes the situation of the Oaxacan indigenous people. A letter from the community of Venustiano Carranza, Chiapas is read. Jaime Martínez proposes a new relationship between the indigenous communities and the political parties. Marcos Matías considers it necessary to elaborate a discussion on what the indigenous recognize as autonomy.

Date:

October 15, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Comunicados de las negociaciones entre el EZLN y la COCOPA, parte 3

Description:

SPANISH: Se presentan los comunicados del EZLN entorno a los diálogos de paz. Desde la comunidad autónoma de Sakamch'en de los Pobres, se da lectura de los puntos a seguir en la Consulta Nacional convocada por el ejército zapatista. El Comandante David da inicio formalmente a la consulta.<br>ENGLISH: The statements of the EZLN regarding the peace dialogues are presented. From the autonomous community of Sakamch'en de los Pobres, the points to be followed in the National Consultation called by the Zapatista army are read. Comandante David formally begins the consultation.

Date:

July 7, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Comandantas zapatistas, Carlos Montemayor en Chapingo, Represión a alumnos del CICS… y otros, parte 1

Description:

SPANISH: Se ofrecen comentarios de las Comandantas Mar Ilicia, Hortensia, Leticia y Trini que mencionan la dificultad de equilibrar la maternidad con la lucha armada. Alumnos de la Universidad de Chapingo exponen cápsulas en donde se presenta la ponencia impartida por Carlos Montemayor sobre lengua y literatura indígena. Se da lectura a poemas escritos en lenguas indígenas. Francisco Ramos, relata un cuento en lengua náhuatl. Una comisión de la Coordinadora Nacional de Pueblos Indios aborda el derecho a la tierra que tienen las comunidades indígenas.<br>ENGLISH: Comments by Comandantas Mar Ilicia, Hortensia, Leticia and Trini on the difficulty of balancing motherhood with the armed struggle. Students from the University of Chapingo present capsules of the lecture given by Carlos Montemayor on indigenous language and literature. Poems written in indigenous languages are read. Francisco Ramos, tells a story in the Nahuatl language. A commission of the Coordinadora Nacional de Pueblos Indios discusses the land rights of indigenous communities.

Date:

November 20, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Afectaciones en Xochimilco, parte 2

Description:

SPANISH: Continua la exposición de los problemas que se viven en la zona de Xochimilco. Se menciona que los chinamperos no respetan los límites establecidos. Se refiere que el alcalde de la delegación ha permitido que empresas hagan paseos por zonas prohibidas. Se da lectura de una carta de Luis Morán Barreto. Se expone una parte de la presentación de Ofelia Medina en la marcha por la Paz en Chiapas. Priscila Coca y Patricio Duran interpretan música tradicional de los pueblos nativos de Norteamérica.<br>ENGLISH: The presentation of the problems in the Xochimilco area continues. It is mentioned that the chinamperos do not respect the established limits. It is mentioned that the mayor of the delegation has allowed companies to go on tours in prohibited zones. A letter from Luis Morán Barreto is read. A part of Ofelia Medina's presentation at the march for Peace in Chiapas is presented. Priscila Coca and Patricio Duran perform traditional music of the native peoples of North America.

Date:

January 16, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Destrucción de Xochimilco, parte 1

Description:

SPANISH: Se aborda la posible destrucción de las tierras comunales de Xochimilco; al respecto se menciona la gentrificación de las zonas rurales. Se relatan leyendas de Xochimilco, las cuales se menciona sirven como explicación de la creación de las chinampas. Se describe el proceso de urbanización de las tierras del ejido de Tepepan. Se expone la presentación de Ofelia Medina en la marcha por la Paz en Chiapas. Contiene piezas musicales de Guillermo Briseño grabadas durante el Festival de Acopio para Chiapas.<br>ENGLISH: The possible destruction of the communal lands of Xochimilco is discussed; the gentrification of rural areas is mentioned. Legends of Xochimilco are related, which are mentioned as an explanation for the creation of the chinampas. The process of urbanization of the lands of the Tepepan ejido is described. The presentation of Ofelia Medina in the march for Peace in Chiapas is exposed. It contains musical pieces by Guillermo Briseño recorded during the Festival de Acopio para Chiapas.

Date:

January 23, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Destrucción de Xochimilco, parte 2

Description:

SPANISH: Se argumenta que representantes políticos incentivan la invasión de terrenos en Xochimilco. Rodolfo Cordero López reseña sus libros que versan sobre las tradiciones religiosas de Xochimilco. Se describe la gastronomía de esta delegación; se hace referencia al resurgimiento del periódico Izcalotl y se invita al Feria de la Alegría en Tulyehualco. Contiene piezas musicales de David Haro y Salvador Ojeda grabadas durante el Festival de Acopio para Chiapas.<br>ENGLISH: It is argued that political representatives encourage land invasion in Xochimilco. Rodolfo Cordero López reviews his books on the religious traditions of Xochimilco. The gastronomy of this delegation is described; reference is made to the resurgence of the Izcalotl newspaper and an invitation to the Feria de la Alegría in Tulyehualco. Contains musical pieces by David Haro and Salvador Ojeda recorded during the Fundraising Festival for Chiapas.

Date:

January 23, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Diálogos de San Andrés Larráinzar entre el EZLN y el gobierno mexicano, parte 2 : Editados

Description:

SPANISH: Se presenta una versión editada de los Diálogos de paz realizados en San Andrés Larráinzar. Se da lectura a un comunicado por parte del Gobierno Federal. Óscar González Yáñez, Rosario Ibarra de Piedra y Carlota Botey comentan las dificultades que han enfrentado los indígenas. Se da una muestra de apoyo al gobierno en rebeldía de Amado Avendaño. La Comisión Nacional de Intermediación comunica que el Ejecutivo Nacional pone trabas para la negociación.<br>ENGLISH: An edited version of the Peace Dialogues held in San Andres Larrainzar is presented. A statement from the Federal Government is read. Óscar González Yáñez, Rosario Ibarra de Piedra and Carlota Botey comment on the difficulties faced by the indigenous people. A show of support is given to the government in rebellion of Amado Avendaño. The National Commission of Intermediation communicates that the National Executive is hindering the negotiation.

Date:

April 20-21, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Marcha en apoyo de los trabajadores de Ruta-100, parte 3

Description:

SPANISH: Discursos pronunciados durante la marcha de apoyo de los trabajadores de Ruta-100. Durante dicha marcha se realizó un homenaje luctuoso a Emiliano Zapata. Se pide la renuncia de Alfonso Corona del Rosal y de Oscar Espinoza Villareal. Se da lectura de una carta del Partido Socialista Brasileño. La Unión Popular de Vendedores Ambulantes 28 de Octubre pide la libertad de los presos políticos. Se recuerda la vida del zapatista José Dolores López.<br>ENGLISH: Speeches made during the march in support of the Ruta-100 workers. During this march a mournful tribute was paid to Emiliano Zapata. The resignation of Alfonso Corona del Rosal and Oscar Espinoza Villareal is requested. A letter from the Brazilian Socialist Party was read. The Unión Popular de Vendedores Ambulantes 28 de Octubre (Popular Union of Street Vendors 28 de Octubre) asks for the freedom of political prisoners. The life of the Zapatista José Dolores López is remembered.

Date:

April 10, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Primer aniversario del alzamiento zapatista y Culto al Niñopa, parte 1

Description:

SPANISH: Se presentan las grabaciones realizadas durante la celebración del Primer aniversario del alzamiento contra el mal Gobierno del EZLN, efectuado en la comunidad de Aguascalientes, Chiapas. Mayor Moisés da la bienvenida a la conmemoración. El Comandante Tacho menciona la disposición a dialogar con el Gobierno Federal; el Subcomandante Marcos denuncia que el Ejército Nacional utiliza perros de caza en la zona de conflicto. Amado Avendaño reflexiona sobre la violencia de estado. Se presenta una parte de la Tercera Declaración de la Selva Lacandona. Habitantes de Sabanilla, Chiapas denuncian represión por parte del ejército y guardias blancas.<br>ENGLISH: The recordings made during the celebration of the First Anniversary of the uprising against the bad government of the EZLN, held in the community of Aguascalientes, Chiapas, are presented. Major Moisés welcomes the commemoration. Comandante Tacho mentions the willingness to dialogue with the Federal Government; Subcomandante Marcos denounces that the National Army uses hunting dogs in the conflict zone. Amado Avendaño reflects on state violence. Part of the Third Declaration of the Lacandon Jungle is presented. Inhabitants of Sabanilla, Chiapas denounce repression by the army and white guards.

Date:

January 9, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Primer aniversario del levantamiento armado del EZLN, parte 2

Description:

SPANISH: Se presenta una grabación realizada durante la Primera Declaración de la Selva Lacandona. Se da lectura a una carta escrita por intelectuales simpatizantes del EZLN. En entrevista, Antonio García de León expresa su apoyo al EZLN. Se exponen las protestas del candidato Andrés Manuel López Obrador por las elecciones en Tabasco.<br>ENGLISH: A recording made during the First Declaration of the Lacandon Jungle is presented. A letter written by intellectuals sympathetic to the EZLN is read. In an interview, Antonio García de León expresses his support for the EZLN. The protests of candidate Andres Manuel Lopez Obrador about the elections in Tabasco are presented.

Date:

January 2, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Primer aniversario del alzamiento zapatista y Culto al Niñopa, parte 2

Description:

SPANISH: Se presenta una reseña del libro de Rodolfo Cordero López sobre el santo religioso Niñopa, del que se hace una breve historia y se mencionan aspectos de su adoración en Xochimilco. Se describe la realización de las mayordomías en esta delegación. Priscila Coca y Patricio Durán interpretan música tradicional de los pueblos nativos de Norteamérica y se explica la vida de estas comunidades.<br>ENGLISH: A review of Rodolfo Cordero López's book on the religious saint Niñopa is presented, which gives a brief history and mentions aspects of his worship in Xochimilco. The realization of the mayordomías in this delegation is described. Priscila Coca and Patricio Durán interpret traditional music of the native peoples of North America and explain the life of these communities.

Date:

January 9, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection

Afectaciones en Xochimilco, parte 1

Description:

SPANISH: Se aborda la problemática de la delegación Xochimilco, como la extracción desmedida de agua de los canales y la gentrificación de la zona. Se describen los paseos culturales por los canales de Xochimilco y se explica porqué los canales están orientados según las constelaciones. Priscila Coca y Patricio Durán interpretan música tradicional de los pueblos nativos de Norteamérica.<br>ENGLISH: The problems of the Xochimilco delegation are discussed, such as the excessive extraction of water from the canals and the gentrification of the area. The cultural walks through the canals of Xochimilco are described and it is explained why the canals are oriented according to the constellations. Priscila Coca and Patricio Durán perform traditional music of the native peoples of North America.

Date:

January 16, 1995

Resource Type:

sound recording

Collection:

The Ricardo Montejano Collection