Quichua tales from Cañar, Ecuador

The thesis comprises a classification and analysis of 64 tales told by Indian inhabitants of the rural communities around the highland town of Canar, Southern Central Ecuador, The informants all had Quichua as their mother tongue and, with the exception of 4 texts, used it in the telling of the tales. These were tape-recorded, transcribed with the help of a Quichua assistant, and are presented in full together with English translations. The classification of texts is based largely upon criteria of contents, although both genre and tale structure are also taken into account, all three considerations being closely interrelated. Classification according to content owes something of theory and method to the Finnish-American school led by Aarne and Thompson (Thompson 1955-58, Aarne and Thompson 1951). The discussion of genre definition takes Bascom's article (1965) as a starting point, and also takes into account more recent statements on the subject. The consideration of structure as a criterion at the classification stage is in accordance with the arguments of Propp (1968) and Dundes (1962b, 1964). The classification scheme resulted in a breakdown of the tales into four sections (A-D), The largest of these is Section A, whose 32 tales will be shown to adhere to a common structural framework, whilst the sub-sections into which they are divided reflect their differences in surface content. Sections B and C are both examples of tale cycles, bound by this definition to be grouped together. Section D comprises humorous tales, largely borrowings from mestizo culture, with little in common on grounds of structure. The analysis seeks to examine the relationship between tales within the sections, at the levels of both structure and content if this is appropriate; where it is not, remarks are confined to content alone. The analysis of both structure and content calls for some comparisons to be drawn with material from elsewhere. Such comparisons are confined to the Ecuadorean highlands, to a lesser extent Peru, and incidental reference is made to other geographical areas, especially where borrowings are concerned, Structural analysis was most applicable to Section A, an apparently heterogeneous group of legends and folktales which, it is argued, are bound together by common underlying features of structure. These features appear to derive from the local legends of the area, and have then encouraged the adoption and development of certain folktales whose structure was compatible with such already existing forms. The theoretical basis for this approach is to be found in Dundes (cit.), Maranda and Kongas Maranda (1971), and Hymes (1971). The breakdown of texts to reveal their structure takes both the 'syntagmatic' and the 'paradigmatic' aspects of the latter into account (see Dundee's intro, to Propp 1968:xi-xii). In order to reveal more clearly the paradigmatic characteristics of the texts, and the structural affinities that exist between tales at this level, use is made of Levi-Straussian terminology and the methods he uses for the schematic cross-comparison of tales have been adapted (Levi-Strauss 1970, 1972), Analysis of content follows two main lines: in the case of the legendary material it is particularly appropriate to examine the relationship that apparently exists between the local belief system and oral narrative. In the case of folktales, it is relevant to consider content on comparative lines, examining the nature and/or distribution of episodes as they occur in Canar and as they are found elsewhere in Andean narrative tradition. The works of Morote Best were particularly useful for this purpose (1950b, 1953b, 1954, 1957, 1958a, 1958b). The main aim of the thesis is therefore to analyse the structure and content of the tales in order to show the underlying relationships that bind them within a coherent system of narrative tradition. Some connections at both these levels are also to be seen between sections as well as within them, and these are pointed out. Material introduced from outside was adopted, it is suggested, for its compatibility with that which was already there. In addition to this, possible social and cultural reasons for the appeal of particular kinds of tale in the area are discussed as relevant

Upa. La conceptualisation de la parole et du silence dans la construction de l'identité quechua

Upa. The conceptualization of speech and silence in the construction of Quechua identity The notion of mutism has served as an idiom for the characterization of social differentiation, in particular in relation to the category of gender, in a number of anthropological studies. This article examines a native model that makes use of the same metaphor in the apprehension and conceptualization of ethnic difference. To this end, the central Peruvian Quechua employ the word upa (« deaf and dumb ») in everyday language. Futhermore, in mythic accounts, the opposition between speech and silence is a diagnostic feature of the pachakuti (« cataclysmic world turning »). The two levels of expression reveal the articulation of a single underlying conceptual category.Dans un certain nombre d'études ethnographiques, la notion de mutisme a servi de figure pour caractériser la differentiation sociale, tout particulièrement par rapport à la catégorie du genre. Cet article traite le cas d'un modèle indigène qui se sert de cette même métaphore pour se représenter la différence ethnique. Ainsi, les quechua du Pérou central emploient-ils le mot upa (« sourd et muet ») pour signifier cette différence. Toujours dans ce sens, la parole et le silence sont opposés dans la représentation mythique du moment cataclysmique qui sépare les âges (pachakuti). Les deux niveaux d'expression se complètent et révèlent l'articulation d'une même catégorie conceptuelle de base.Upa. Los conceptos de palabra y silencio en la construccción de la identidad quechua. En algunos estudios ethnográficos, la noción de mutismo ha sido utilizada para caracterizar la diferenciación social, particularmente en la relación con la categoria del género. Este articulo trata el caso de un modelo indigena que utiliza esta misma metafora para representar la diferencia étnica. Así, los quechuas del Peru central emplean la palabra upa (« sordomudo ») para expresar esta diferencia. La palabra y el silencio se oponen también en la representación mítica del momento « cataclismico » que sépara las edades {pachakuti). Los dos nivelés de expresión se completan y revelan la articulación de una misma categoria conceptual de base.Howard-Malverde Rosaleen. Upa. La conceptualisation de la parole et du silence dans la construction de l'identité quechua. In: Journal de la Société des Américanistes. Tome 76, 1990. pp. 105-120

The Achkay, the cacique and the neighbour: oral tradition and talk in San Pedro de Pariarca

The author discusses versions of the Andean oral tradition regarding the Achkay (an anthropophagous mythic ancestress), collected in a Quechua community situated in Central highland Peru. She establishes a relationship between this tradition and traditions dealing with other aspects of the community’s mythic history. The article concentrates on the social and symbolic function of Achkay as a means of expressing culturally specific notions of marginality and asociability. The symbol is wielded at various levels of language, as much in narratives as in everyday conversational discourse.L’auteur traite plusieurs versions de la tradition orale andine concernant l'Achkay (personnage mythique anthropophage), recueillies dans une communauté Quechua de la cordillère centrale du Pérou. Elle établit des liens entre cette tradition et d’autres aspects de l’histoire mythique de la communauté étudiée. Tout particulièrement, l’intérêt est porté sur la fonction socio-symbolique de l’image de l'Achkay en tant que mode d’expression des notions de la marginalité et de l’asociabilité. Ce symbole opère à plusieurs niveaux du langage, aussi bien dans les récits traditionnels que dans le discours quotidien de la conversation.La autora discute diversas versiones de aquella tradición andina que trata de la Achkay (personaje mítico antropófago), recogidas en una comunidad Quechua situada en la cordillera central del Perú. Se establece una conexión entre ésta y otras tradiciones pertenecientes a la historia mítica de esta comunidad. El artículo se centra en la función social y simbólica que juega tal personaje, como vehículo para expresar determinadas nociones sobre la marginalidad y la asociabilidad. Este símbolo es manejado en diversos niveles del lenguaje, tanto en los relatos tradicionales como en el discurso conversacional de cada día.Howard-Malverde Rosaleen. The Achkay, the cacique and the neighbour: oral tradition and talk in San Pedro de Pariarca. In: Bulletin de l'Institut Français d'Études Andines, tome 15, N°3-4, 1986. pp. 1-34

Recherches archéologiques, paléobotaniques et ethnolinguistiques dans une vallée du Haut Marañon (Pérou) : le projet Tantamayo Piruru

The aim of this paper is to present in four separate sections the present state of advancement of the Tantamayo Piruru Project, whose interdisciplinary research is still going on. The authors are describing separately their studies and the objectives they are contemplating. The archaeological program and its first results are described in three parts: site studies and excavation, analysis of archaeological specimens, paleobotanic study. The fourth deals with the ethnolinguistic study.L’objectif de cet article, composé de quatre sections, est de présenter l’état d’avancement du Projet Tantamayo Piruru dont les recherches interdisciplinaires sont en cours. Dans les pages qui suivent, les auteurs présentent séparément leurs travaux et les objectifs qu’ils souhaitent atteindre. Le programme archéologique et ses premiers résultats sont exposés en trois étapes correspondant à l’étude des sites et de la fouille, à l’analyse du matériel archéologique, et à la recherche paléobotanique. La quatrième section concerne la présentation de l’étude ethnolinguistique.El objetivo de este artículo, que está compuesto de cuatro secciones, consiste en presentar el avance del Proyecto Tantamayo Piruru cuyas investigaciones interdisciplinarias se encuentran en curso. En las páginas siguientes, los autores presentan, por separado, sus trabajos y los objetivos que desean lograr. El programa arqueológico y sus primeros resultados se encuentran expuestos en tres etapas que corresponden al estudio de los sitios y de la excavación, al análisis del material arqueológico y a la investigación paleobotánica. La cuarta parte corresponde a la presentación del estudio etnolingüístico.Bonnier Elisabeth, Howard-Malverde Rosaleen, Kaplan Lawrence, Rozenberg Catherine. Recherches archéologiques, paléobotaniques et ethnolinguistiques dans une vallée du Haut Marañon (Pérou) : le projet Tantamayo Piruru. In: Bulletin de l'Institut Français d'Études Andines, tome 12, N°1-2, 1983. pp. 103-133