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Academic literature on the topic 'Quechua people'

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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Journal articles on the topic "Quechua people"

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Masaquiza, Fanny Chango, and Stephen A. Marlett. "Salasaca Quichua." Journal of the International Phonetic Association 38, no. 2 (July 22, 2008): 223–27. http://dx.doi.org/10.1017/s0025100308003332.

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Salasaca Quichua (ISO 639-3=qxl) is a Quechuan language, specifically of the branch referred to as Quechua A (Parker 1963), as Quechua IIB (Torero 1974), or the northern group (Landerman 1991); but see Landerman (1991) and Adelaar (2004) regarding doubts with respect to the classification of the different varieties. The variety described in this paper is spoken by approximately 12,000 people in Ecuador. The Salasaca ‘parroquia’ (Spanish usage in Ecuador of this word is for a non-religious administrative district), in Pelileo canton, in Tungurahua province, is divided into eighteen communities and Quichua is spoken in all of them. This variety is similar to that of others of the region and is included in the Stark & Muysken (1977) dictionary. Varieties of Quechua in this area do not have the more open allophones attested farther south (such as in Peru), and for that reason the Ecuadorian varieties are traditionally called ‘Quichua’ rather than ‘Quechua’.

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Kalt, Susan E. "Spanish as a second language when L1 is Quechua: Endangered languages and the SLA researcher." Second Language Research 28, no. 2 (April 2012): 265–79. http://dx.doi.org/10.1177/0267658311426844.

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Spanish is one of the most widely spoken languages in the world. Quechua is the largest indigenous language family to constitute the first language (L1) of second language (L2) Spanish speakers. Despite sheer number of speakers and typologically interesting contrasts, Quechua–Spanish second language acquisition is a nearly untapped research area, due to the marginalization of Quechua-speaking people. This review considers contributions to the field of second language acquisition gleaned from studying the grammars of Quechua speakers who learn Spanish as well as monolingual Quechua and Spanish speakers in the contact area. Contribution to the documentation and revitalization of the Quechua languages is discussed as an ethical and scientific imperative.

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Saroli, Anna. "Public Representations of Peru's Highland Quechua People: An Historical Survey." Latin American and Caribbean Ethnic Studies 6, no. 3 (November 2011): 311–28. http://dx.doi.org/10.1080/17442222.2011.617591.

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Zavala, Virginia. "Youth and the repoliticization of Quechua." Language, Culture and Society 1, no. 1 (April 12, 2019): 59–82. http://dx.doi.org/10.1075/lcs.00004.zav.

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Abstract In this article, I argue that Intercultural Bilingual Education (IBE) in Peru has turned into a depoliticized endeavor, fed by a modernist national frame and a positivist/ modernist linguistics (García et al., 2017). Situating my discussion amid the context of discourses of IBE, I will focus on Quechua-speaking urban youth activists and the way they challenge three key issues that have been historically entrenched in the discourse of IBE and language diversity in general: the restriction of Quechua speakers to “mother tongue” speakers, the dichotomy between local and global identities, and the defensive stance towards neoliberalism and the market economy. In a context of tensions and challenges for multilingualism and of new circumstances for minoritized languages and their speakers (Pietikainen et al., 2016), these young people are questioning the depoliticized, limiting, and fictitious views of Quechua and Quechuaness from the IBE discourse. Put it differently: they are disinventing Quechua as IBE conceives it and reinventing it within a much more inclusive and politicized project, in a way that should interest educators.

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Stein, William W. ": The Warm Valley People: Duality and Land Reform among the Quechua Indians of Highland Peru . Harald O. Skar." American Anthropologist 87, no. 1 (March 1985): 185–86. http://dx.doi.org/10.1525/aa.1985.87.1.02a00570.

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Springerová, Pavlína, and Zdeňka Picková. "Aspects Determining the Auto-identification of Native Communities in Contemporary Peru." Ethnologia Actualis 18, no. 1 (June 1, 2018): 68–92. http://dx.doi.org/10.2478/eas-2018-0010.

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Abstract The case of Peru evinces quite specific aspects missing in other states with numerous indigenous minorities. During the second half of the 20th century, indigenous communities in local sierra were officially renamed as agrarian communities (comunidades campesinas), which resulted in wiping their identity away in exchange for land reform and incorporation to state structures. The status of native people has slightly improved since the introduction of a new constitution in 1993 and the implementation of responsive laws later. However, up to the present the self-identification with the terms Quechua, Aymara, indigenous, native, mestizo or campesino often results in extensive consequences stemming from the persisting racism and hierarchic society. This article deals with the impacts related to ethnicity and auto-identification in contemporary Peru, focusing on variables determining the status of indigenous people within the 25 Peruvian regions. The national census held in autumn 2017 incorporated for the first time in history the possibility of ethnic auto-identification. The anticipated results might outline a new direction in terms of social status and identification within the native communities.

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Zimmerer, Karl S. "The Indigenous Andean Concept of Kawsay, the Politics of Knowledge and Development, and the Borderlands of Environmental Sustainability in Latin America." PMLA/Publications of the Modern Language Association of America 127, no. 3 (May 2012): 600–606. http://dx.doi.org/10.1632/pmla.2012.127.3.600.

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Kawsay in Colonial and Postcolonial BorderlandsThe personage of Huatya Curi, the “Baked Potato Gleaner,” figured prominently in an early colonial account of the landscape and religious mythology of the Andean people of Huarochirí, a province in the mountainous interior of Lima in the Viceroyalty of Peru. The Huarochirí manuscript, a sixteenth-century Quechua document, introduces Huatya Curi with these words: “Chay pacha cay huatya curi ñisca huacchalla micuspapas huatya cuspalla causaptinsi sutiachircan huatya curim ñispa …” ‘At that time Huatya Curi, a poor potato eater, was accustomed to living from gleaning baked potatoes, and for that reason people named him Huatya Curi …‘ (Salomon and Urioste 163; my trans.; see also Taylor 32–33). While poor, Huatya Curi was powerful; in the same passage he goes on to vanquish a mighty Andean lord, Tamta Ñamca. The demise of Tamta Ñamca sets the stage for the ascendance of Paria Caca, Huatya Curi's father, who emerges as the chief Andean deity. Huatya Curi's existence is earthly yet linked to his supernatural lineage.

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Winchell, Mareike. "Liberty Time in Question: Historical Duration and Indigenous Refusal in Post-Revolutionary Bolivia." Comparative Studies in Society and History 62, no. 3 (July 2020): 551–87. http://dx.doi.org/10.1017/s0010417520000171.

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AbstractThis article examines revolutionary discourses of national historical transformation in Bolivia and tracks the ways those discourses are appropriated, contested, and recast by farmers in the rural agricultural province of Ayopaya. During fieldwork carried out with Quechua-speaking farmers in Ayopaya between 2011 and 2012, I learned about people's enduring concerns with a recent hacienda past. Against governmental declarations that Bolivia's colonial past was dead or had passed, farmers meditated on the duration of earlier histories of colonial land dispossession and violations of indigenous sovereignty. Talk about the region's oppressive history here allowed people to assess deficient state aid and resources but also to oppose unwelcome state interventions pushing a legal model of bounded collectivity. I trace the ways that farmers and villagers mobilized the hacienda past to address inequitable land tenure, violated sovereignty, and women's marginalization from political life, and thereby raise new questions about the critical possibilities opened up by the re-politicization of this colonial history. Rural support for Bolivia's Movement Toward Socialism party government eroded nearly a decade ago, and this complicates both triumphalist and defeatist accounts of President Evo Morales’ 2019 resignation, which tend to paint Morales’ rural indigenous supporters as innocent and naïve.

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McGowan, Kevin B., and Anna M. Babel. "Perceiving isn't believing: Divergence in levels of sociolinguistic awareness." Language in Society 49, no. 2 (October 21, 2019): 231–56. http://dx.doi.org/10.1017/s0047404519000782.

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AbstractThe influence of social knowledge on speech perception is a question of interest to a range of disciplines of language research. This study combines experimental and qualitative approaches to investigate whether the various methodological and disciplinary threads of research on this topic are truly investigating the same phenomenon to provide converging evidence in our understanding of social listening. This study investigates listeners’ perceptions of Spanish and Quechua speakers speaking Spanish in the context of a contact zone between these two languages and their speakers in central Bolivia. The results of a pair of matched-guise vowel discrimination tasks and subsequent interviews demonstrate that what people perceive, as measured by experimental tasks, is not necessarily what they believe they hear, as reported in narrative responses to interview prompts. Multiple methodological approaches must be employed in order to fully understand the way that we perceive language at diverging levels of sociolinguistic awareness. (Perception, sociophonetics, sociolinguistics, awareness, Andean Spanish)

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TOLOZA, SERGIO M. A., OSCAR VEGA-HINOJOSA, VINOD CHANDRAN, RAFAEL VALLE ONATE, and LUIS R. ESPINOZA. "Psoriasis and Psoriatic Arthritis in Peruvian Aborigines: A Report from the GRAPPA 2011 Annual Meeting." Journal of Rheumatology 39, no. 11 (November 2012): 2216–19. http://dx.doi.org/10.3899/jrheum.120828.

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Objective.To determine the presence of psoriasis and psoriatic arthritis (PsA) in aboriginal people living in the Andean Mountains of Peru.Methods.Consecutive patients with psoriasis and PsA attending an arthritis clinic in Juliaca, Puno, Peru, located 3824 m above sea level were examined. The CASPAR (ClASsification of Psoriatic ARthritis) criteria were used for classification of PsA. Diagnosis of psoriasis was confirmed by a dermatologist.Results.Seventeen patients [11 (65%) men and 6 (35%) women] fulfilled classification criteria for PsA; one patient was of European ancestry and is not included in this report. Of the 16 aboriginal patients in this report, 5 were natives of Quechua ancestry and one was native Aymara. At the time of their first clinic visit, no native patient with PsA had a family history of psoriasis or PsA, and all patients exhibited an established disease of long duration and severity. Methotrexate was the drug of choice for all patients; 2 patients are currently receiving biological therapy.Conclusion.Contrary to what has been reported in the literature, both psoriasis and PsA are present in aboriginal people from the Andean Mountains of Peru. More studies are needed to further define the phenotype of these disorders, as well as the pathogenetic role of genetic and environmental factors.

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Dissertations / Theses on the topic "Quechua people"

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Martínez-Acchini, Leonardo Miguel. "Hidden people, hidden identity socio-cultural and linguistic change among Quechua migrants in lowland Bolivia /." [Gainesville, Fla.] : University of Florida, 2009. http://purl.fcla.edu/fcla/etd/UFE0024856.

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Martínez-Acchini, Leonardo Miguel. "Hidden People, Hidden Identity: socio-cultural and Linguistic change among Quechua migrants in lowland Bolivia." University of Florida, 2017. http://dspace.unila.edu.br/123456789/2894.

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A dissertation presented to the graduate school of the University of Florida in partial fulfillment of the requirements for the degree of Doctor of Philosophy. 2009
Submitted by Leonardo Martinez-Acchini (leonardo.acchini@unila.edu.br) on 2017-11-01T01:49:38Z No. of bitstreams: 1 martineza_l.pdf: 1737664 bytes, checksum: a522807aa2f99a94e70dedfdaee49734 (MD5)
Made available in DSpace on 2017-11-01T01:49:38Z (GMT). No. of bitstreams: 1 martineza_l.pdf: 1737664 bytes, checksum: a522807aa2f99a94e70dedfdaee49734 (MD5) Previous issue date: 2009
This research is about cultural and linguistic change among western Bolivian highland and valley peasants who have been migrating to the country’s eastern lowlands in the recent years, a very widespread phenomenon in developing economies of the Andean neo-tropics today. In particular, I want to know how Quechua-speaking people from the highlands and valleys adapt to lowland culture; which ethnic traits and linguistic resources they keep, and which ones they abandon; and which strategies they utilize to ease the process of adaptation. The results indicate that highland migrants who settled in the lowland community of Cuatro Cañadas (department of Santa Cruz) speak less Quechua among themselves, and especially with their children, although they assign great importance to the maintenance of this language. Four specific cultural practices that were selected as indicators of Quechua mode of life were measured and analyzed. The results indicate that there is a substantial reduction of these practices in the lowlands. Also, inter-ethnic marriage (highlanders seeking lowlanders), thought to be an important strategy of adaptation, was found to be a preference for a reduced proportion of both the single migrant population and the married population. Therefore, migrants in Cuatro Cañadas are reducing their traditional linguistic behavior and the practice of specific cultural traditions, but their alliance patterns are still somewhat conservative. In spite of this process of acculturation, the theoretical framework used in this research argues that highland migrants do not fully own Cuatro Cañadas: they are trapped between traditional, modern and globalizing codes, and just embrace the hybrid nature of their identities, which makes them speak and behave in certain ways depending on which ethnic identity they want to activate.

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Medina, Pamela. "A Plurinational State: The Impact of the MAS on the Status of Indigenous People in Bolivia." Master's thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/2395.

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In 2005 the largely indigenous country of Bolivia elected its first indigenous president, Evo Morales of the Movement toward Socialism (MAS) Party. Morales ran on a promise of re-distributing wealth, to aid in the development of one of Latin America's poorest countries. Morales' first term in office marked a historical achievement for the indigenous movement in Bolivia, and sparked social change in the country. The government also experienced a momentous achievement through the re-writing of the Bolivian constitution, acknowledging the country's multi-ethnic and pluri-national character. Although his social, domestic and foreign policies have been controversial, particularly in the United States, Morales was re-elected to serve a second term in 2009. This research analyzes the outcomes of Morales' policy changes during his first term in office, from 2006-2009 to examine how the election of the MAS has impacted the marginalized status of indigenous people in Bolivia.
M.A.
Department of Political Science
Sciences
Political Science MA

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Tonet, Martina. "Race and power : the challenges of Intercultural Bilingual Education (IBE) in the Peruvian Andes." Thesis, University of Stirling, 2015. http://hdl.handle.net/1893/22125.

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This thesis examines enclaves of oppression and discrimination, which continue to subject indigenous peoples in the Peruvian Andean society to the pernicious legacies of a racist past. As an interpretive framework this interdisciplinary study draws from theoretical approaches to power, which analyse the reproduction of social injustice in post-colonial societies. This research demonstrates how resistance in post-colonial contexts does not always function as a subversive force. Especially when the variable of racism is taken into account, it becomes clearer how acts of opposition end up fostering a tyrannical domination. Examples from Peruvian history, as well as my fieldwork data, will illustrate how resistances and revolutions in the Peruvian Andes have paradoxically reinstated an oppressive and subjugating social system founded in disavowal of the indigenous Other. In dismantling the ramifications of a violent racist legacy, this study explores those social practices and attitudes which in the course of history have resulted in the subjugation of indigenous peoples. These include paternalism, the commodification of indigenous identity and the phenomenon of incanismo. Ultimately, the very negotiation of identities and the making of Peruvian ethnicity will highlight the reasons why, since the 1970s, the pursuit of Intercultural Bilingual Education (IBE) in the Peruvian Andes has been a challenging and uncertain endeavour. By comparison with bordering Andean regions of Ecuador and Bolivia, IBE is not in the hands of indigenous peoples. This thesis will demonstrate that this is in part due to an underpinning racism, which keeps disrupting a sense of belonging to an ethnic identity.

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Bartlett, Alexandra Eleni. "The Effective Application of Microfinance to Alleviate Poverty in the Indigenous Populations of Peru and Bolivia." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cmc_theses/511.

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Over two billion people are currently living in poverty (less than $2 a day) around the world. 15 percent of this group is of indigenous backgrounds. Similar to the overall composition of the world, 10 percent of Latin America’s population is indigenous, yet one quarter is living on less than $2 a day. Approximately forty years ago the modern day microfinance movement began in Bangladesh and has since spread throughout the world. Microfinance strives to provide financial services to those who do not have access to the traditional financial sector. Making capital available helps alleviate poverty by providing the poor with credit and other financial services that can help generate income through smart investments. Bolivia and Peru currently have the most advanced microfinance sectors, which is in large part attributed to the financial reforms of the 1990s. However, regardless of the quality of the microfinance sectors in Bolivia and Peru, the indigenous people remain untouched by their services. Specifically, the Quechua and the Aymara, who live in the highlands of the Andes and around Lake Titicaca, are among the poorest people in both countries. The Quechua and the Aymara would greatly benefit from access to microfinance by utilizing their traditional cultures to make income-generating businesses.

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Cevallos, Nora Sofia. "Senti-pensar con la Selva. Luttes pour le territoire, l'autonomie et l'auto-détermination dans le contexte du Sumak Kawsay : le cas des peuples Kichwa et Waorani du Yasuni, Amazonie équatorienne." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0062.

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L'objectif de cette thèse est d'analyser les conflits et les résistances provoqués par l'expansion de la frontière pétrolière sur le territoire des peuples Kichwa, des Waorani et des groupes d'isolement, les Tagaeri et les Taromenane du parc national Yasuní (nord-est de l'Amazonie équatorienne). Depuis 2008, ces peuples sont confrontés à une situation paradoxale. D'une part, l'inscription dans la Constitution équatorienne (2008) des droits des peuples autochtones, des droits de la Nature ainsi que du Sumak Kawsay ou Buen Vivir, concrétise les revendications autochtones des années 90 pour la défense de leurs identités et leurs territoires; d’autre part, dans le cadre du modèle de développement extractiviste, l’État équatorien multiplie les politiques favorables à l’exploitation pétrolière, annulant les avancées constitutionnelles et donnant lieu à la réactivation de nombreux conflits socio-environnementaux. Depuis 40 ans, la mise en œuvre de divers projets pétroliers a radicalement transformé les conditions de vie des Kichwa et des Waorani de Yasuní. Cependant, ces projets n’ont pas été dépourvus de réactions et de résistances de la part des communautés qui, faisant appel à la mémoire historique et aux traumatismes causés par l’extractivisme, ont réussi à faire entendre leur voix et à négocier les termes et conditions de l’exploitation pétrolière, en créant par là même, des espaces de participation et d’expression de leurs opinions. Cette thèse montrera comment aujourd’hui les Kichwa et les Waorani du Yasuní ressentent et pensent le territoire, l'identité, le développement et comment, à travers l'appropriation d'éléments du discours écologiste et des droits qui les concernent, ils redéfinissent leurs notions de Buen Vivir et ses formes d’organisation collective et communautaire pour faire face à l’extractivisme
The objective of this thesis is to analyze the conflicts and resistances caused by the expansion of the oil frontier in the territory of the Kichwa, Waorani peoples and the Tagaeri and Taromenane isolation groups of the Yasuní National Park (northeast of the Ecuadorian Amazon). Since 2008, these peoples have been confronted with a paradoxical situation. On the one hand, the inscription in the Ecuadorian Constitution (2008), of the rights of the Indigenous Peoples, of the rights of the Nature as well as of the Sumak Kawsay or Buen Vivir, materializes the indigenous demands of the 90s for the defense of their identities and their territories; On the other hand, within the framework of the extractivist development model, the Ecuadorian State multiplies the policies favorable to oil exploitation, annulling the constitutional advances and giving rise to the reactivation of numerous socio-environmental conflicts. For 40 years, the implementation of different oil projects has drastically transformed the living conditions of the Kichwa and the Waorani of Yasuní. However, these projects have not been exempted from responses and resistances from the communities, who, resorting to historical memory and the traumas caused by extractivism, have managed to raise their voice and negotiate the terms and conditions of oil exploitation, creating at the same time spaces of participation and expression of their opinions. This thesis will show how the Kichwa and the Waorani of the Yasuní feel and think today the territory, the identity, the development and how, through the appropriation of elements of the environmental discourse and the rights that concern them, they redefine their notions of Buen Vivir and its collective and community forms of organization to deal with extractivism

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Rochat, Lauren. "Entre conservation et développement local : étude des projets écotouristiques dans deux groupes quechua au Pérou." Thèse, 2010. http://hdl.handle.net/1866/6845.

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Depuis les années 1980, les projets intégrés de conservation et de développement (PICD) sont des modèles fonctionnels de développement durable. L’écotourisme est une de ces stratégies, combinant les objectifs sociaux et économiques de développement pour les populations locales dans un contexte de conservation des ressources naturelles. Cette maîtrise étudie un projet écotouristique réalisé dans la zone de transition du parc national Huascarán (Pérou) dans deux communautés quechuaphones, Vicos et Humachucco. Un PICD « réussi » combine la participation et la satisfaction des besoins de la population tout en contribuant à la conservation des écosystèmes. Cette étude a donc deux objectifs principaux : 1) une analyse de la participation pour mieux comprendre si et comment ce projet a su impliquer les populations et pour connaitre les facteurs favorisant un partenariat entre différents acteurs du projet; 2) une analyse des impacts environnementaux, économiques et socioculturels de l’écotourisme pour déterminer si les besoins des populations et les objectifs du projet ont été atteints, apportant ainsi une nouvelle dynamique à la communauté. La méthodologie combine les approches de l’écologie culturelle, de l’approche exploratoire et de l’étude de cas. Les données sont issues du terrain de recherche, soit des données écrites, de l’observation participante et des entretiens semi-dirigés. Elles ont été traitées en utilisant différentes grilles d’analyse. Les résultats démontrent que, malgré un manque de clarté et de transparence, de nombreux efforts ont permis de favoriser la participation et d’impliquer la population locale, créant des impacts économiques favorables.
Since the beginning of the 1980s, Integrated Conservation and Development Projects (ICDP) have offered a functional model of sustainable development, and have become an attractive option for international donors. Ecotourism is one of the strategies that can be used to combine social and economic development of local communities with natural resources conservation. A successful ICDP combines community participation while meeting local peoples’ needs and sustaining ecosystems. This research analysed an ecotourism project which had been developed with two indigenous Quechua communities within the buffer zone of the Huascarán National Park in Peru. The research aimed at two main objectives: 1) an analysis of community participation in order to investigate levels and type of community involvement in the various stages of the project, and in order to find out whether or not a successful collaborative partnership has been created among the different stakeholders; 2) an analysis of the environmental, economic and socio-cultural impacts of this ecotourism initiative to determine whether communities’ needs have been addressed and to find out whether the project gave rise to innovative dynamics within the villages. The methodology employed in this study combines different approaches, such as cultural ecology, an exploratory approach and case study analysis. Field research was carried out and data were collected using semi-structured interviews, participant observation and literature analysis. Different analytical frameworks were employed for data analysis. The results of this study showed that the initiative has encouraged local participation and enhanced community involvement. However, results also revealed a lack of clarity and transparency.

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Books on the topic "Quechua people"

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Skar, Harald O. The warm valley people: Duality and land reform among the Quechua Indians of highland Peru. 2nd ed. Göteborg: Göteborgs etnografiska museum, 1988.

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Rasnake, Roger Neil. Domination and cultural resistance: Authority and power amongan Andean people. Durham, N.C: Duke University Press, 1988.

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Domination and cultural resistance: Authority and power among an Andean people. Durham: Duke University Press, 1988.

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Switzerland) International Labour Conference (76th 1989 Geneva. Convenio 169 O.I.T.: Edición multilingüe : castellano, aymara, quechua, guaraní. Bolivia: Ministerio de Asuntos Indígenas y Pueblos Originarios, 2005.

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Proyecto Andino de Tecnologías Campesinas (Peru). Allin Kawsay: El bienestar en las concepciones andino amazónicas. Perú]: PRATEC, 2002.

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Fuertes, Ciro Hurtado. Geografía del Tahuantinsuyo y su trascendencia. Lima: Juan Gutemberg, 2005.

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Jiménez, Marina Arratia. Wata Muyuy: ciclos de vida en culturas agrocéntricas y tiempos de la escuela: Una aproximación sobre gestión educativa e interculturalidad en un distrito quechua de Bolivia. Buenos Aires: UNESCO, Instituto Internacional de Planeamiento de la Educación, 2001.

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To defend ourselves: Ecology and ritual in an Andean village. Prospect Heights, Ill: Waveland Press, 1985.

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Quechua peoples poetry. Willimantic, CT: Curbstone Press, 1986.

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Indians of the Andes: Aymaras and Quechuas. Taylor & Francis Group, 2015.

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Book chapters on the topic "Quechua people"

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Mitchell, Bill. "Bible Translation, the Quechua People and Protestant Church Growth in the Andes." In Bible in Mission, 216–23. Fortress Press, 2013. http://dx.doi.org/10.2307/j.ctv1ddcrxm.24.

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SILLAR, BILL. "Accounting for the Spread of Quechua and Aymara between Cuzco and Lake Titicaca." In Archaeology and Language in the Andes. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197265031.003.0012.

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This chapter explores broad social changes that may account for how Quechua and Aymara entered the Lake Titicaca and Cuzco regions so that they eventually replaced all other native languages. It starts with a brief overview of the topography and ecology of the area that provides the landscape upon which people developed their subsistence base and over which they moved. It then reviews what is known about the distribution of Aymara, Quechua, and Puquina in the region at the start of the colonial period. Based on this, the chapter presents a broad overview of the archaeological evidence for social development and change from the Formative to the early colonial period, in order to consider the social processes that led to the pattern of language use encountered by the Spanish. It is argued that the scale of social change wrought by the Wari Empire in the Vilcanota Valley is commensurate with the introduction and uptake of a new language, which is most likely to have been Quechua. But documentary evidence suggests the llama herders of the Lupaca, Canas, and Collagua were well-established Aymara speakers by the time of the earliest Spanish records. The social processes surrounding llama herding must be considered to account for the spread of Aymara into the Titicaca Basin.

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DeMARRAIS, ELIZABETH. "Quechua’s Southern Boundary: The Case of Santiago del Estero, Argentina." In Archaeology and Language in the Andes. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197265031.003.0015.

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This chapter examines the far southern boundary of Quechua's spread throughout the Andes. It argues that Quechua reached north-west Argentina in Inka times and that it was widely used during the colonial period as well. The rationale for this argument is based primarily on evidence for (1) the extent of Inka resettlements in Argentina; (2) the nature of Inka relations with local peoples in the far south; and (3) continued use of Quechua under the Spaniards, as described in the documentary sources. Less clear are the precise population movements that brought Quechua speakers initially to Santiago del Estero, as the archaeological record suggests that the Inka frontier lay higher up the slopes in the provinces of Salta, Jujuy, Tucumán, and Catamarca, where the majority of Inka installations are found. The documents reveal that activities of the Spaniards had further, far-reaching consequences for Quechua's presence in the south Andes, and that ultimately Quechua was replaced in most of north-west Argentina by Spanish.

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Saignes, Thierry. "The Colonial Condition in the Quechua-Aymara Heartland (1570–1780)." In The Cambridge History of the Native Peoples of the Americas, 59–137. Cambridge University Press, 1999. http://dx.doi.org/10.1017/chol9780521630764.003.

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