Not long ago, the west winds relentlessly passed over the Collasuyo<\/em>, located between Chile and Bolivia\u2019s shared deserts.\r\nThis violence caused great resentment in others.<\/p>\r\n Ana ancha a\u017aqa, ni taxata thami ancha\u017a thamat\u0107ha ana susikchi\u015b ni Collasuyu ch\u2019eqti yoqa nu\u017a, ni Bolivia ni\u017aa\u015ba Chile ch\u2019eqti yoqki\u015b Xalla ni\u017atiki\u015btan ni thamiki walxa \u017ao\u00f1inak\u017a \u017aaxwa \u015bhiknat\u0107ha.<\/p>\r\n\r\n No trace in the sand.\r\nThe frozen quinoa.\r\nThe dead animals.<\/p>\r\n Philki\u015b lijw t'arhputa\u0107ha\r\nKula\u015bti lijw ch'iw\u017ata\r\nUywanakami tikh\u015bi.<\/p>\r\n At that time, the authorities of the Urus gathered in a Putucu<\/em>, a sturdy shelter made of mud, to rest and converse in silence, protected from the winds. Once inside, one next to the other began to share alcohol and coca leaves, which slowly diluted their wisdom into the authorities\u2019 tongues.\r\nRaising from the porous earth of the Collasuyo<\/em> desert, the breath spirits of \u015aamiris<\/em> awaken and lead the conversation. More than clear voices, dry asthmatic whispers began to emerge as words.[1]<\/sup><\/a><\/p>\r\n Xalla ni timpu, ni qha\u015b \u017ao\u00f1inak\u017a jilirinakaki parli\u015bapa tshi putukki\u015b aksi\u0107ha. Ni qhuyaki walxa \u015buma phayki\u015btan qhuytata\u0107ha jej\u015bapami parli\u015bapami \u015birwat\u0107ha ni qhuy qos ana thami\u017a \u015bhoxrichta khi\u015bapa. Xalla nu\u017a thappacha qhuyl jiyara jul\u015bi, khoka askan parla \u015bumat \u015bumat thelh\u017anat\u0107ha.\r\nNi Collasuyo ch\u2019eqti uchh yoqki\u015btan \u017a\u00e4\u015bi\u0107ha, ni \u015bamir\u017c animunakaki nu\u017cki\u015b \u015buma parla thelsqatchi\u0107ha.\r\nNi qostan ch\u00ef\u015bmi qho\u00f1 xorami tshan kana khissi\u0107ha.<\/p>\r\n \u00bbWe must send an emissary to go to the root of the problem\u2026\u00ab\r\n\u00bbTo follow the path of these winds\u2026., \u00ab\r\n\u00bbTo walk a\u017akin<\/em> (far away)\u2026\u00ab\r\n\u00bbWhere they speak other taqunaka<\/em> (languages)\u2026\u00ab\r\n\u00bbTo learn where the wind originates from and why it is coming so strong..\u00ab\r\nSo they said.<\/p>\r\n \u00bbtshi \u017ao\u00f1i ni tham\u017apuntu \u015bi\u015bi kuchanchuka\u0107ha, ni tham\u017a jikh\u015b ap\u017ala a\u017akinx oqhla\u2026\u00ab\r\n\u00bbni yaqha taqu ch\u00ef\u00f1inakak\u017a nikhu\u2026\u00ab\r\n\u00bbni\u017aa\u015ba xaqhsiki\u015btan ni thami thon ni \u015bi\u015bla ni\u017aa\u015ba qha\u017atiki\u015btan ni thami ancha phor\u015banti thon!\u2026\u00ab Xalla nu\u017a khet\u0107ha.<\/p>\r\n Word-of-mouth began to spread the arawa\u015b<\/em> (rumor) of the need for an emissary within the town, but no one volunteered until Geronimo, who, the moment he heard about it, quickly decided to step up and take on the mission.<\/p>\r\n Xalla nu\u017a ninakpora walxa kintu oqhqatchi\u0107ha tshi \u017ao\u00f1i ti wathki\u015btan kuchanchukapan\u0107ha khikan, pero ana jekhmi oqa\u017akhi\u00f1i \u017aelatki\u0107ha, xalla nu\u017aki\u015b Geronimo ni kintu \u015bi\u015bku rattulla qu\u015bh thut\u015bii\u0107ha weril oqa\u017a khikan.<\/p>\r\n That same night, he prepared his meal for the adventure, ch\u2019arkhi de Llama<\/em> (llama jerky), Coquita<\/em> (coca leaves), Pito de Quinoa <\/em>(toasted quinoa flour), water, and some alcohol. In the morning, he set out on the journey west, always walking against the wind. He said that he was walking slowly, with his head down, making force with his entire xanchi<\/em> (body).\r\nThis is how he said he was walking, while the winds were blowing him from one side to the other, from left to right, as if someone with their invisible hands were pushing him. After many hours, he had arrived, without realizing it, at a village called Villa Vitalina<\/em>. Right there on that pampa, he decided to rest.<\/p>\r\n Xalla ni wenpacha \u017aaqa p\u0101chi\u0107ha, ch\u2019arki, khoka, ko\u00f1i, qha\u015b, awarinti lijw qu\u017ai thak\u015bi\u0107ha. Nu\u017aki\u015b xaqawen\u015ban taxachuk wiyaja saraqchi\u0107ha, thami thon\u015bqut\u00f1i, \u015bumat acha kol\u015bi oqatki\u0107ha walxa ni thamki\u015b thurt\u2019a\u015bkan. Xalla ni\u017atax oqatki\u0107ha. Ni thami\u015bti tshi l\u0101tu\u015ba tshi l\u0101tu\u015ba tekwatki\u0107ha \u015bqarqhuttan ni\u017aa\u015ba \u017aewqhuttan tekwati\u0107ha, tshi \u017ao\u00f1i ana naychuk qharh\u017atan tewk\u017akas ni\u017ata. Neqh\u015btan \u015bita oqh\u017aku wax Witalina khita watha irantichi\u0107ha, xalla neqh\u015b ni pampiki\u015b xara\u015b\u015bi\u0107ha.<\/p>\r\n The next day, he passes by two great mountains that he only knew about in stories. The mountain Tata<\/em> Sabaya<\/em>, and Mama P\u00efsa.<\/em> Surprised and intimidated, he offered them some of his food in exchange for protection on the trip.\r\nGeronimo qhaw\u015b<\/em> (shouts) while looking up. \u00bbYou take care of my steps, Mallku Sabaya, <\/em>and you too, Mama T\u2019alla P\u00efsa<\/em>,<\/em>\u00abso he said. [2]<\/sup><\/a><\/p>\r\n Neqh\u015btan xaqata\u017au, tshi pi\u015bk ana paxta paqh kur ke\u017au wat\u0107ha, ni Tata \u015aaway paqh kuru, ni\u017aa\u015ba Ama T'alla P\u00efsa ni cher\u017aku walxa i\u015bpantichi\u0107ha ni\u017aa\u015ba tsuksi\u0107ha nu\u017aki\u015b n\u00ef\u017a \u017aaqalla onanchi\u0107ha ti wiyajki\u015b ni tshitsinaxu.\r\nGer\u00f3nimo tsewkchuk cher\u015bi qhaw\u0107ha, \u00bbmallku a\u015bim werh th\u0101\u017akaki\u0107ha\u00ab xalla nu\u017a khichiki\u0107ha.<\/p>\r\n He continues on the road without knowing that he was walking near different towns that the winds were directing him toward while pushing him from left to right, which is also north to south. He was passing through Pisiga<\/em>, Sitari<\/em>, Escapina<\/em>, Sitani<\/em>, and Mauque<\/em>. As the days went by, the fatigue became more and more difficult to ignore.<\/p>\r\n Tira oqhchi\u0107ha, ana nay\u017aku yaqha watanak ke\u017au wat\u0107ha xalla nu\u017a ni thami ni \u017ao\u00f1i irpat\u0107ha \u017aew qhuttan\u015ba \u015bqar qhuttan\u015ba tekw\u017aku tewk\u017aku xalla n\u00efki u\u017aatintan wartintan\u0107ha, xalla ni\u017ata Pisika, Sitari, watatki\u0107ha, Sitani, Escapi\u00f1a, Mauque. Xalla nu\u017a \u015bapuru oqhkan tshan tshan ch\u2019amax khisnat\u0107ha ni wiyaja oqh\u015bki.<\/p>\r\n One day, when he reached Isluga<\/em>, he decided to seek refuge in a ravine, where he met another walker.<\/p>\r\n Nu\u017aki\u015b thsi n\u00f6x, I\u015bluka iranti\u017aku, thsi q\u2019awki\u015b xara\u00f1a qhur\u015bi\u0107ha pero neqh\u015b thsi yaqha oqhlay\u00f1i \u017aon\u017atan \u015balchi\u0107ha.<\/p>\r\n Geronimo first talked to him in different languages; in Aymara, \u00bbkhistitasa<\/em>?,\u00ab in Ckunsa, \u00bbIticku Tchemaya<\/em>?,\u00ab in Quechua, \u00bbPitaq Kanki?<\/em>,\u00ab in Castellano, \u00bbquien eres?\u00ab The traveler listened and replied, \u00bbYo soy Alfredo; <\/em>I am a walker, and I come from the south,\u00ab so he says the other said.\r\n\u00bbVery well,\u00ab declared Geronimo. \u00bbThen here, we will both rest quietly.\u00ab<\/p>\r\n Ger\u00f3nimo ni oqhlay\u00f1i \u017aon\u017aki\u015b thapamana n\u00ef\u017a \u015bi\u015bta tawqki\u015btan pewk\u015biki\u0107ha, taqu aymara \u00bbkhititasa<\/em>?,\u00ab taqu espa\u00f1ol \u00bbQui\u00e9n eres?,\u00ab taqu quechua \u00bbPitaq Kanki?<\/em>,\u00ab taqu Ckunsa \u00bbIticku Tchemaya<\/em>?\u00ab ni \u017ao\u00f1iki ch\u2019uj nons\u015b\u0107ha nu\u017aki\u015b khi\u0107hi\u0107ha, \u00bbAlfredo khitit\u0107ha, wiyaja oqhlayin\u0107ha warchuktan thonu\u0107ha.\u00ab Xalla nu\u017a khichiki\u0107ha ni yaqha \u017ao\u00f1iki.\r\nGer\u00f3nimo khi\u0107ha, \u00bbAncha walil nu\u017akhanak,\u00ab \u00bbni\u017atak teqh\u015b pukultan\u017a qu\u015bh phiya jej\u017ala\u00ab<\/p>\r\n That day, as the night passed, unexpectedly the same dream visited them; they dreamt that a tall, white gentleman (q\u2019ara)<\/em> with long and tousled hair greeted them and wanted to shake their left hands, but the humans offered him their right hands. Confused, nobody could shake hands.\r\nThe long-haired person told them both: \u00bbThis ravine is our resting house; here I sleep with you too; I am \u015aoqo Pawlu, a wind-person, my younger brothers are Ka\u015bpara, the next one Palta\u015bara and the last one is called Qalasaya. We are a powerful wind family from the west that travels to the east, to different places, taking in different routes. If you want to know us well, go and see us being born.\u00ab<\/p>\r\n Ni \u015be\u015b ninakaki ni q'awki\u015b thxax\u0107ha nu\u017aki\u015b ni w\u00ebn, ana pinsita tshi wiyaqa\u017a \u0107hh\u00fc\u017aqal\u0107ha; tu\u017a \u0107hh\u00fc\u017aqal\u0107ha tshi lachh k'ankhi \u017ao\u00f1i chertqal\u0107ha ana \u017ahikta ch'a\u015bki lachh charchi\u015b, ni \u017ao\u00f1i ninaka t'\u0101nchi\u0107ha ni\u017aa\u015ba \u015bqar qhara th\u0101\u015b pekchi\u0107ha pero ninaka\u015bte \u017aew qhara th\u0101\u015b pekchi\u0107ha, nu\u017aki\u015b inaq khissi\u0107ha ana qhara tansini atassi\u0107ha.\r\nNi lachh charchi\u015b \u017ao\u00f1i ninak\u017aki\u015b khichiki\u0107ha: \u00bbti q\u2019awaki wethnaka xara\u015bi\u015b qhuya\u0107ha, xalla teqh\u015bi\u015baqa\u015b an\u0107hukatan thxaxu\u0107ha, werhki \u015aoqu Pawlut\u0107ha, tshi tam-\u017ao\u00f1i, weth laqhnakaki tinaka\u0107ha Ka\u015bpara, n\u00ef\u017a xaru Palta\u015bara ni\u017aa\u015ba ni pichuki Qalasaya khita\u0107ha, werhnakki taxachukta \u017aon\u0107ha, paqhi ni\u017aa\u015ba walxa a\u015b\u015bi\u015b. Taxatan tuwanchuk thapaqhut\u00f1i oqin\u0107ha. Werhnak\u017a pax\u015bpek\u0107haxniki an\u0107huk oqa werhnak salti\u00f1i\u017a nikhu.\u00ab<\/p>\r\n The next day, to better know these winds, they decided to obey what they had dreamed and walk together to the west. So, they continued the journey together while the winds covered their skin, hair, and eyes with phil\u017atan <\/em>(sand). Almost blinding to them, without knowing where exactly they were walking through, they arrived at Aravilla Lagoon.<\/p>\r\n Xaqata\u017au ninakaki ni \u0107hh\u00fczta i\u015bpantichi ninaka\u017a \u0107hh\u00fc\u017ata xaru oqh\u015b qu\u015bh thut\u015bi\u0107ha ni thami \u015buma pax\u015bapa. Xalla nu\u017a, ninaka\u017a tira nu\u017a oqan ni tamiki ninak\u017a \u017ahuki pil\u017atan that\u017ain\u0107ha, ninakaki xos \u015buransi, ana\u017a n\u0101\u015bnat\u0107ha xaqhsi yoqa\u017alax ni nu\u017aki\u015b tiripinti Arawil qotki\u015b irantichi\u0107ha.<\/p>\r\n When Alfredo saw the water, he tried to bathe in it, but Geronimo told him, \u00bbNo! That water can swallow you and transport you; who knows where you\u2019ll end up? That's a Saxra route; better we follow the paths of winds!\u00ab [3]<\/sup><\/a><\/p>\r\n Ni qha\u015b cher\u017aku, Alfredo eqhsa neqh\u015b waynu\u015b ni\u017aa\u015ba Ger\u00f3nimo n\u00ef\u017aki\u015b khi\u0107ha, ana! \u00bbNi qha\u015b am lhap\u017anasa\u0107ha ni\u017aa\u015ba xaqhsikinqax am jeksqat\u0107han, saxri\u017a jikh\u015b niki, wakiri u\u0107hunakki tham\u017a jikh\u015bqa\u017a ap\u017ala!\u00ab<\/p>\r\n So, under the sun, they let themselves be carried by them, becoming passengers of winds, sometimes drifting a bit north and sometimes a bit south, though never failing the west, fleeting nearby different cities such as Coipoma, Latarana, Uscana, and the Isluga volcano, which gave off a strong smoke that traveled to the east. Seeing this smoke-road, Alfredo took out some raisins and a small bottle of alcohol to feed the volcano.\r\nHe said, \u00bbEat tata <\/em>(grandfather), <\/em>protect us, and talk to the winds about us so they guide us well.\u00ab\r\nIn this way, Alfredo and Geronimo kept going, entrusting themselves to others because they both knew how to ask for help while walking in the desert.<\/p>\r\n Xalla nu\u017a s\u00ef qhaqkii\u015b ninakaki oqh\u0107ha, ni ch\u2019eqti yoqu\u00f1, ni thami\u017a chhichta, ni kera\u017a qu\u017ata\u017ataqa\u015b oqh\u0107ha, awi\u015ban warchuk awi\u015ban u\u017aachuk, pero anapan\u017a taxachuk oqh\u015b tatan\u0107ha. Ana \u015bi\u015bku, ninakaki Coipoma, Latarana, Uscaya ni\u017aa\u015ba Isluk \u017aqet\u00f1i kur ke\u017au wat\u0107ha ni kurki\u015btan \u017aqeti tuwanchuk ulnat\u0107ha. Alfredo ni \u017aqeti cher\u017aku n\u00ef\u017a uli x\u00f6\u017a ni\u017aa\u015ba tshi putill qha\u015b ni \u017aqet\u00f1i kurki\u015b onan\u015bapa.\r\nTu\u017a khi\u0107ha, \u00bblulh\u017anal Tata, werhnak tshitsinall ni\u017aa\u015ba ni thami \u015buma wethakaki\u015btan palxay\u017aina \u015buma werhnak irpaxu.\u00ab\r\nXalla nu\u017a, Alfredo y Ger\u00f3nimo qu\u015bhsassa ninakaki ni ch\u2019eqti yoqki\u015b oqhlaykan ayura may\u015b \u015bi\u015bat\u0107ha.<\/p>\r\n Now, with the protection of Mallku Isluga, they continued wandering with confidence and joy, learning more and more about the living wind roads that passed close by Berenguela and Chiapa, Cami\u00f1a, and Culco, sleeping in the lodges of the wind, while walking the air of Ariquilda and Calatambo, towards Tilviche, below Saya, and Pisagua. Finally, and almost dead from exhaustion, after two weeks of adventure, they managed to see the sea! Right there, they saw on the horizon four whirlpools in the air that were all turning to the left, like big mills, like big gray \u017aqo\u00f1inaka (<\/em>excrements) revolving.<\/p>\r\n Xa\u015bi ni Isluk Mallku\u017a tshitsinta, qha\u017ata pa\u015bpa\u015bkumi tira\u017a oqi tirt\u2019i\u0107ha thupi qu\u015bh\u015bi\u015b kuntintu, ni tham\u017a jikh\u015b tshan tshan \u015bi\u015b\u015ba ni Berenguela ni\u017aa\u015ba Chiapa sariri nu\u017a wat\u0107ha nu\u017aki\u015b qossuk Cami\u00f1a ni\u017aa\u015ba Culco, ni tham\u017a xara\u00f1aran thxax\u017aku, Ariquilda, Calatambo nu\u017aki\u015b qossuk Tiliwiche qhut\u00f1i, Saya ni\u017aa\u015ba Pisagua. Nu\u017aki\u015b ninakaki iranti\u015b \u017akati ancha ochchi ni\u017aa\u015ba \u00f1awjjtichi, pi\u015bk \u015bimana wiyaj\u017aku, ni laram qota cher\u017aa! Xalla neqh\u015b ni qha\u015b a\u017akin pay\u015b\u00f1i cher\u0107ha ni\u017aa\u015ba paqhpik waywaranaka \u015bqarqhut\u00f1i wilti\u00f1i cher\u0107ha, nukta waywaranaka, tshi saxw qhxes urpu wilti\u0107ha ni\u017aa\u015ba phuj\u017aki\u0107ha.<\/p>\r\n It was at that moment that Alfredo and Geronimo realized they were witnessing the birth of the four western winds being coiled out of existence to the left. This discovery made them jump with joy, embracing themselves and the wind-people with their hands, who in turn also hugged them back (\u017akorh\u017aa<\/em>) because, just like humans, these winds also have heads, legs and hands.\r\nFeeling the western air on their skin and hair, they both screamed:\r\n\u00bbHello Soqo Pawlu!, hello Ka\u015bpara!, hello Palta\u015bara!, hello Qalasaya! Now we know you.\u00ab said Geronimo. \u00bbWe will be your friends! and we greet you now with our left hand!\u00ab said Alfredo. \u00bbYes! because of how you all are; you are all going to the left; so you must be left-handed!\u00ab said Geronimo.<\/p>\r\n Ni ora ninaka n\u0101\u015ba ni waywaranaka ni taxata thaminakataqal khikan \u015bqar qhut\u00f1i wiltikan pari\u015b\u00f1iqal khikan!\r\nXalla nu\u017a n\u0101\u015bku ni\u017aa\u015ba \u015bi\u015bku ninakaki kuntintu \u017akorhsassa ni\u017aa\u015ba ni thaminakami\u017a \u017akorh\u017aa, ni\u017aa\u015ba ni thaminakami ninaka\u015baqa\u015b \u017akorh\u017aa ninakaki \u017ao\u00f1i\r\nrata qhxochi\u015b, achchi\u015b ni\u017aa\u015ba qharchi\u015b\u015baqa\u015b\u015ba.\r\nGeronimo khi\u0107ha \u00bbOye \u015aoqu Pawlo!, oye Ka\u015bpara! Oye Palta\u015bara! Oye Qalasaya! A\u015bi werhnak an\u0107ghuk paxchin\u0107ha ni\u017aa\u015ba an\u0107huka ma\u015bil kha\u0107ha! Xa\u015bi \u015bqar qhar\u017atan am ts\u0101na\u0107ha, xalla nu\u017a amki, \u015bqar qhut\u00f1i oqh\u00f1amqal\u0107ha.\u00ab<\/p>\r\n \u00bbJallalla <\/em>to the winds of the west!\u00ab [4]<\/sup><\/a> Alfredo said with affection while feeding the winds with Coquita, ch\u2019arkhi<\/em>, water, and raisins with his left hand! Then, little by little, the winds began to disappear; gradually, the windmills settled down tshor\u0107ha <\/em>(become still).<\/p>\r\n Xallalla ni taxata thaminaka!<\/em> Xalla nu\u017a ninak\u017aki\u015b khat\u017akhila ninaka\u017a khoka, ch'arki, \u017aaqanaka ni\u017aa\u015ba qha\u015b \u015bqar qhar\u017atan onan, xalla nu\u017a ni thaminakaki \u015bumat \u015bumat thsor\u0107ha, ni\u017aa\u015ba ni waywaranakami \u015bumat qat\u0107ha!<\/p>\r\n With a full heart, Alfredo returns to the south and Geronimo to the east. They have already learned (pax\u015b<\/em>) one of the roads of the winds and one way of traveling with them, as there are many others. With happiness, they arrived, walking into their villages, telling everyone everything that had happened. They said that the west winds were people with whom humans can communicate, that, they sleep in the ravines, but they were left-handed, so they had to be fed and greeted with those hands as well, always with \u015buma<\/em> (affection) and without \u0107hhawxs <\/em>(hate).<\/p>\r\n Thapa qu\u015bh, Alfredo warchuk kutti\u0107ha ni Ger\u00f3nimo tuwanchuk. ninakaki ni thaminak\u017a tshi jikh\u015b paxchi\u0107ha, ni\u017aa\u015ba inak\u017atan oqh\u015b. Kuntintu thapa qu\u015bh ninakaki ninak\u017a watha iranti\u0107ha xaqhnu\u017a watchi\u017alax xalla ni thappacha kint\u2019i\u0107ha. Ni taxata thaminakaki \u017ao\u00f1iqal\u0107ha khikan xalla ninak\u017atan \u017ao\u00f1inakaki parsaqal\u0107ha khikan, ninakaki ni q\u2019awaran thxax\u00f1iqal\u0107ha ni\u017aa\u015ba jej\u015b\u00f1iqal\u0107ha, pero ninakaki \u015bqarantanakaqal\u0107ha ninak\u017aki\u015b luli onanku ni\u017aa\u015ba ts\u0101nku ni\u017aa\u015ba q\u2019\u0101chi\u015bpekku \u015bqar qhar\u017atan q\u2019\u0101chi\u015btan\u0107ha, \u015buma qu\u015bhtanpan ana \u017aaxwchi.<\/p>\r\n\r\n Now.\r\nThe animals grow\r\nThe quinoa grows\r\nThe traces in the sand remained.\r\nphiya<\/em> returns, (joy, day without noise or turbulences);\r\nnon\u015b<\/em> returns, (listening, understanding).<\/p>\r\n Ni uywanakami mir\u0107ha\r\nNi kulami paq\u0107ha\r\nNi pilki\u015b thek\u017ata qhxochanakami then\u0107ha\r\nPhiya khissi\u0107ha, intinta\u015bmi keph\u017aki\u0107ha.<\/p>\r\n \r\n BIBLIOGRAPHY<\/span><\/p>\r\n Te\u00f3filo Laime Ajacopa, Virginia Lucero Mamani, and Mabel Arteaga Vino: Paytani arupirwa: diccionario biling\u00fce : Aymara-Castellano<\/em>. Plural Editores, 2020.\r\nRodolfo Cerr\u00f3n Palomino: \u201cEl chipaya: relicto idiom\u00e1tico uro,\u201d in: Revista andina<\/a><\/i>, no. 42 (2006): pp. 79\u201398.\r\nGerm\u00e1n L\u00e1zaro: Pi\u015bk Tawqpirwa, Diccionario Biling\u00fce Uru-Castellano<\/i>. Maria Acho Marquez. La Paz 2016.\r\nIlia Reyes Aymani, Rub\u00e9n Reyes Aymani, Juan Siares Flores, Lila Colamar Ter\u00e1n, Mariela Tejerina Aymani, and Elaine Herrera Berna: Diccionario Unificado de La Lengua Ckunsa<\/i>. San Pedro 2021.\r\nGerardo Fern\u00e1ndez Ju\u00e1rez: El banquete aymara: mesas y yatiris<\/a><\/i>. Hisbol, 1995.\r\nVer\u00f3nica Cereceda: \u201cUna Extensi\u00f3n Entre El Altiplano y El Mar: Relatos M\u00edticos Chipaya y El Norte de Chile,\u201d in: Estudios Atacame\u00f1os<\/a><\/i> 40, no. 40 (2010): pp. 101\u201330. https:\/\/doi.org\/10.4067\/s0718-10432010000200007.<\/p>\r\n<\/a>"},{"acf_fc_layout":"content_txt","bgcolor":"","bgcolor_custom":"","layout_col_size":8,"txt_cols":"is-1-txtcol","txt":" Ariel Bustamante<\/span> is an artist dedicated to the acoustic, affective, and spiritual technologies of air. His works are developed through long processes of creative accompaniment using breathing, listening, and singing as means of conversation between humans, winds, or flamingos. He lives in Bolivia and is a member of the Laboratory of Ontological Multispecies Research at the Universidad Mayor de San Andr\u00e9s in the city of La Paz. His works and collaborations have been presented at the Venice Biennale (IT), SAVVY Contemporary (DE), Het Nieuwe Instituut (NL), International Festival of Electronic Arts and Video (MX), Liquid Architecture (AU), The New Museum (EU), Museo Nacional de Bellas Artes (CL), Gessnerallee (CH) and Centro de la Revoluci\u00f3n Cultural (BO).<\/p>\r\n Germ\u00e1n L\u00e1zaro<\/span> is an Uru-Chipaya Indigenous writer, linguist, researcher, and musician. He currently lives and works in Santa Ana de Chipaya, Bolivia. Germ\u00e1n L\u00e1zaro is a key figure in the preservation and promotion of both the ancestral and contemporary cosmological practices of his nation. He has published a large number of texts, including dictionaries and pedagogical material, through the Machaqa Amawta Foundation. His book El Pueblo Uru-Chipaya, written in collaboration with the Bolivian teacher and researcher Evangelio Mu\u00f1oz, provides a holistic overview of the Chipaya history, language, sovereignty, economic, and ecological struggles. L\u00e1zaro's music has been part of the sound archive of Cecilia Vicu\u00f1a's Brain Forrest, exhibited at the Tate Museum in London in 2022, and has participated in numerous international events spreading the Chipay Taqu language.<\/p>"},{"acf_fc_layout":"content_footnotes","bgcolor":"","footnotes_list_hide_numbers":false,"footnotes":[{"footnote":" The Chipay Taqu orality, unlike the local Aymaran, Quechua, and Spanish languages, does not rely solely on the larynx and its vocal cords to speak; instead, Chipay Taqu is a highly whispered, \u00bbdry\u00ab form of breath modulation. See Rodolfo Cerr\u00f3n Palomino: \u00bbEl chipaya: relicto idiom\u00e1tico uro,\u00ab <\/a>in: Revista andina<\/em>, no. 42 (2006): pp. 79\u201398.<\/a><\/p>"},{"footnote":" Mallku<\/em> is an Aymaran term to describe a human or nonhuman male authority, whereas Mama T\u2019alla<\/em> describes a human or nonhuman mother or an old woman authority. See Te\u00f3filo Laime Ajacopa, Virginia Lucero Mamani, and Mabel Arteaga Vino: <\/a>Paytani arupirwa: diccionario biling\u00fce\u202f: Aymara-Castellano.<\/a><\/i> Maputo 2020.<\/p>"},{"footnote":" Saxra, often associated with malignity, is a both creative and destructive entity whose reign lies within the underworld Qosta pacha <\/i>(Manqha Pacha in Aymara), under caves, water springs, or the underground water channels of the Andes plateaus. See Ver\u00f3nica Cereceda: \u00bbUna Extensi\u00f3n Entre El Altiplano y El Mar: Relatos M\u00edticos Chipaya y El Norte de Chile,\u00ab<\/a> in: Estudios Atacame\u00f1os<\/i> 40, no. 40 (2010): pp. 101\u201330, https:\/\/doi.org\/10.4067\/s0718-10432010000200007.<\/a><\/p>"},{"footnote":" Jallalla<\/em> is an Aymaran expression of victory, agreement, and joy widely used across the Andes. See Ajacopa, Mamani, and Vino: <\/a>Paytani arupirwa: diccionario biling\u00fce: Aymara-Castellano<\/i>.<\/a><\/p>"},{"footnote":" Tewkta Pacha<\/i> in the Chipay taqu language or Alaxpacha<\/i> in the Aymaran language, is the time-space kingdom of the above. the sky, clouds, winds, and other beings that conform the atmosphere. In this sense, Tewkta Pacha<\/i> is the opposite of Qosta Pacha<\/i> (Manqha Pacha in Aymara), the underworld. See Gerardo Fern\u00e1ndez Ju\u00e1rez:<\/a> El banquete aymara: mesas y yatiris,<\/a><\/i> Hisbol, 1995.<\/a><\/p>"}]}]},"_links":{"self":[{"href":"https:\/\/www.akademie-solitude.de\/en\/wp-json\/wp\/v2\/posts\/40310","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.akademie-solitude.de\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.akademie-solitude.de\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/en\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/en\/wp-json\/wp\/v2\/comments?post=40310"}],"version-history":[{"count":4,"href":"https:\/\/www.akademie-solitude.de\/en\/wp-json\/wp\/v2\/posts\/40310\/revisions"}],"predecessor-version":[{"id":40988,"href":"https:\/\/www.akademie-solitude.de\/en\/wp-json\/wp\/v2\/posts\/40310\/revisions\/40988"}],"wp:attachment":[{"href":"https:\/\/www.akademie-solitude.de\/en\/wp-json\/wp\/v2\/media?parent=40310"}],"wp:term":[{"taxonomy":"project","embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/en\/wp-json\/wp\/v2\/project?post=40310"},{"taxonomy":"project_type","embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/en\/wp-json\/wp\/v2\/project_type?post=40310"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\r\n \t
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