Complex interactions between topographic heterogeneity and steep gradients in climate and environmental conditions are commonly assumed to promote biotic diversification. Using tropical frogs as a model, I investigate the nature of these interactions that disrupt migration between populations, causing genetic divergence and speciation. I determine the role of several putative factors that affect gene flow (Euclidean distances, Least Cost Path (LCP) distances, topographic complexity, and elevation difference) and promote genetic structure (FST) between populations of three tropical Andean frog species. Moreover, I investigate, from an intraspecific perspective, whether montane frog species display on average larger genetic distances per kilometer relative to lowland species. Finally, I test if recent genetic divergence caused by topographic barriers to gene flow is paralleled by independent character systems such as acoustics and morphological traits in the high Andean frog Dendropsophus labialis. Even though the effect of geographic features on migration (and conversely, FST) was species-specific, LCP and Euclidean distances had the strongest effect on migration rate. Topographic complexity also reduced migration rate whereas elevation difference did not have an effect. I found that indeed highland species show larger genetic distances per kilometer between haplotypes than do lowland species. Also, genetic divergence is strongly associated with topographic heterogeneity, which is an intrinsic characteristic of montane regions. Finally, I found that acoustic variation in D. labialis diverges according to genealogical history, but external morphology does not follow this relationship. Stochastic processes due to genetic drift appear to be a better explanatory mechanism for the divergence in calls than adaptive variation. The strong and congruent divergence observed in acoustic and genetic characters indicates that these two groups correspond to morphologically cryptic parapatric species. Overall, the results of this study suggest some of the mechanisms that allow tropical mountains to promote intraspecific genetic divergence. The combined effect of ridges (promoting allopatric differentiation) and environmental gradients across elevation (promoting parapatric differentiation) are effective forces that are present mostly in highland biomes. Unfortunately, such biomes are critically threatened by habitat destruction and climate change, possibly more than any other biome on earth. / text

This works examines the Late Formative Period site of Jatanca (Je-1023) located on the desert north coast of the Jequetepeque Valley, Peru. Je-1023 is a complex site made up of numerous free-standing compounds that are organized around several predictably located, replicated interior complexes that were important in determining the overall shape and interior organization of the site. While this work relies on a number of data sets traditionally used by archaeologists as a means of examining prehistoric cultures such as ceramics, ethnobotanical analysis, and the surrounding relic landscape, architectural analysis is the primary means by which Je-1023 is examined. This work elucidates a number of archaeological issues at a variety of scales of consideration. From the level of the compound up to the entire North Coast, sociopolitical organization, the interface between behavior and architectural design, interior access patterns and social ordering, labor organization, and the impact of social memory in architectural design are all considered by this work.

Diss. (sammanfattning) Uppsala : Sveriges lantbruksuniversitet, 2004. / Härtill 5 uppsatser.

Thesis (M.A.)--McGill University, 1991. / Includes bibliographical references (leaves [149]-157).

A realidade andina, e particularmente a realidade agraria andina, desde a migração ilegal e intrusa do k´arusuyu (europeu), se tem manifestado distante às ações, políticas ou visões de desenvolvimento pensadas fora de seu espaço, aspecto que derivou na busca do próprio desenvolvimento: Sumak Kawsay, esse próprio, contextualizado no Etnodesenvolvimento. O estudo argumentou respostas a esse real diferente, aprofundado desde outro olhar, o pensar próprio, desde Guaman Poma de Ayala (1615) e Santa Cruz Pachacuti (1613), ambos, plasmam nas sus imagens a relação entre seres de distintos espaços, uma relação Ser-Ser, o não ser não, elemento que pervive desde uma complexidade no real atual. Nesse contexto, para entender a realidade agraria andina, se considerou dois espaços de realidades não isoladas das dinâmicas totais: os distritos de Orurillo e Sicuani, no Qollasuyo; utilizando como método o Teqsimuyuq Kawsaynin – Hinantin Suyupi (TK-HS): convivência com tudo, em todo lugar. Os resultados mostram que, as realidades andinas perviven com outra própria visão do eruivalente ao “desenvolvimento”, refletida nas tecnologias, saberes, ciencias, pensares, infraestruturas, etc., que vem desde antes e até o Tahuantinsuyo, transitando logo a o Andino, caminhando dentro do bom governo como em tempos do Inca, ao não governo do k´arusuyu, seguido logo pelo musoqk´ara, até a atualidade. Nesse entender, a realidade agraria andina reflete continuação do Tahuantinsuyo, desde seus próprios pensares, o próprio termo andino é referente. O próprio desenvolvimento desde um pensar andino, é a relacao de convivencia com o agro, parte da co-existência, relacao total não encaixada no ritual ou cerimonial só. O agro não é atividade, recursos, etapa a superar, nem é inferior, é um igual com que se convive, assim se chega à convivencia equilibrada, Sumak Kawsay, o desejo do desenvolvimento sustentável: emergencia do “desenvolvimento” ocidental. Nesse entender o agro andino representa o desejo u objetivo da agricultura sustentavel, sendo que, esta ultima requer reconstruir suas bases epistemológicas se quer converter-se em realidade. / The Andean reality, and particularly the Andean agrarian reality, since the illegal and intrusive migration of the k'arusuyu (European), has manifested itself far from the actions, policies or visions of development thought outside of its space, an aspect that led to the search of the own development: Sumak Kawsay, this very one, contextualized in Ethnodevelopment. Guaman Poma de Ayala (1615) and Santa Cruz Pachacuti (1613), both of them, portray in their images the relation between beings of different spaces, a relation Being-Being, not being not exist, element that survives from a complexity in the current real. In this context, to understand the Andean agrarian reality, two spaces of realities not isolated from the total dynamics were considered: the districts of Orurillo and Sicuani, in Qollasuyo; using as method the Teqsimuyuq Kawsaynin - Hinantin Suyupi (TK-HS): coexistence with everything, everywhere. The results, show that the Andean realities survive with another vision of the erudent to the "development", reflected in the technologies, knowledge, sciences, thought, infrastructures, etc., that comes from before and until Tahuantinsuyo. Transiting soon to the Andean, walking within the good government as in times of the Inca; to the non-government of k'arusuyu, followed later by the musoqk'ara, until the present time. In this understanding, the Andean agrarian reality reflects the continuation of the Tahuantinsuyo, from its own thoughts; the Andean term itself is referent. The development itself from an Andean thinking, is the relation of coexistence with the agro, part of the co-existence, total relation not fit in the ritual or only ceremonial. Agro is not activity, resources, stage to be overcome, nor is it inferior, it is an equal with which it coexists, thus comes to a balanced coexistence, Sumak Kawsay, the desire for sustainable development: emergence of Western "development". In this understanding, the Andean agriculture represents the goal of sustainable agriculture, and the latter requires reconstructing its epistemological basis if it is to become a reality.

En el Cuzco de la última veintena del siglo XVI ejercían su labor de escribanos públicos de cabildo Pedro Quispe y Pedro de la Carrera. El primero de ellos, de origen indígena, dejó un libro de protocolo en que trataba los asuntos particulares de los indígenas que habitaban la parroquia de Nuestra Señora de la Purificación del Cuzco. Pedro de la Carrera realizará la misma labor en el cabildo del Cuzco llevando, sobre todo, los asuntos privados de los habitantes españoles, criollos y mestizos cuzqueños. Los documentos que un día configuraron sus respectivos libros de protocolo sirven de corpus para el presente trabajo. Partiendo de dicha documentación se realiza una aproximación al panorama de variación lingüística en la ciudad de Cuzco en la última veintena del siglo XVI. Variación lingüística que hallamos en el español empleado por indígenas con diferente formación y contrastamos con el castellano de españoles, criollos y, tal vez, algún mestizo de la misma época y ciudad. El corpus documental empleado es original y autógrafo, y está constituido por documentos pertenecientes a una misma tradición discursiva, factores estos que, debidamente aprovechados, contribuyen a la fidelidad de la muestra. / In the last twenty Cuzco sixteenth century they exercised their work of public notaries of Pedro Quispe council and Pedro de la Carrera. The first, of Indian origin, left a protocol book that was private affairs of Indians who inhabited the parish of Our Lady of Purificación of Cuzco. Pedro de la Carrera held the same job at the town hall of Cuzco carrying especially the private affairs of the Spanish inhabitants, Creoles and mestizos Cuzco. These two books serve corpus protocol for this study. Based on this documentation it is done to approximate picture of linguistic variation in the city of Cuzco in the last twenty sixteenth century. Linguistic variation we find in the Spanish used by indigenous people with different backgrounds and contrast with Castilian Spanish, Creole and perhaps a mestizo from the same era and city. The documentary corpus employee is original and autograph, and consists of documents belonging to the same discursive tradition, these factors which, if properly harnessed, contribute to the fidelity of the sample.

In the Central Andes, the processes of physical, demographic and sociocultural urbanization have diverse impacts on smallholders who live on the periurban interface between city and countryside. How is urban growth perceived by campesinos who live on the outskirts of mountain cities? How do urban people who live on the new peripheries perceive the impacts of urban growth on smallholders? Using the intermediate city of Huancayo—the most important Andean city of the Central Peruvian sierra—as a case in point, the present study analyzes the quantitative growth of built-up land as well as the change in land cover around the city between 1988 and 2008. Moreover, the study explains the positive and negative impacts as perceived by smallholders living on the outskirts of Huancayo, and reveals the opinions of urbanites from nearby residential zones. The results indicate that urbanites are empathetic toward smallholders; a fact that proves the strong rural–urban interaction in Andean intermediate cities and bears great potential for social inclusion and sustainable development in the periurban zones of Huancayo. / En los Andes centrales, los procesos de la urbanización física, demográfica y sociocultural tienen múltiples impactos en los campesinos que viven en la interfaz periurbana que se encuentra entre la ciudad y el campo. ¿Cómo es visto el crecimiento urbano por parte de  campesinos que viven en las afueras de las ciudades de montaña? ¿Qué percepción tiene la población urbana en las nuevas periferias de los impactos que tiene el crecimiento urbano en los campesinos? Tomando el ejemplo de la ciudad intermedia de Huancayo, la urbe andina más importante de la sierra central del Perú, el presente estudio analiza el crecimiento cuantitativo del área urbana y el cambio la cobertura de suelo en la zona rural-urbana entre 1988 y 2008. Además, en el estudio se explica qué impactos positivos y negativos fueron percibidos por campesinos que viven en las afueras de Huancayo y se revela qué opinión tienen los habitantes urbanos de las zonas residenciales vecinas. Los resultados indican que los habitantes urbanos son empáticos hacia los campesinos. Ello prueba la fuerte relación rural-urbana en las ciudades intermedias andinas y encierra un gran potencial para la inclusión social y el desarrollo sostenible de las zonas periurbanas en Huancayo.

Este artículo examina dos diálogos entre el antropólogo y pastores de alpacas de la cordillera del Ausangate (región Cusco, provincia de Canchis). A partir de la descripción y del análisis de los mecanismos concretos de interpretación utilizados en la disciplina antropológica (establecimiento de un léxico, inferencias lógicas, etc.), y de sus consecuencias (en particular, la atribución de una mentalidad prerracional o irracional, por parte del antropólogo, a sus interlocutores campesino-indígenas), el artículo propone una reflexión sobre los obstáculos metodológicos para una adecuada interpretación antropológica de las culturas otras. De esta manera pretende contribuir a la definición, desde la práctica hermenéutica de la Antropología, de resguardos metodológicos que garanticen la constitución de reales espacios de diálogo intercultural. / This article examines two dialogues between the anthropologist and alpaca shepherds of the Ausangate mountains (Cusco region, province of Canchis). Parting from the description and analysis of the concrete interpretation mechanisms used in the anthropological discipline (establishment of a lexicon, logical inferences, etc.), and of its consequences (in particular, the attribution of a pre-rational or irrational mentality, on behalf of the anthropologist, to his farmer-indigent interpreters), the article proposes reflection on the methodological obstacles for an adequate anthropological interpretation of the other cultures. It attempts in this way, to contribute to define, from the hermeneutic practice of anthropology, methodological protection that guarantee the constitution of real spaces of intercultural dialogue.

Este texto acontece a partir do encontro às formas e forças do mundo andino-indígena equatoriano, em um contexto de emergência institucional da Universidade "Amawtay Wasi". Espécie de testemunho de inquietações e de questões que pedem passagem frente ao desejo de abertura às forças diferenciantes indígenas, à diferença como princípio de produção de outras subjetividades, outras escolhas e modos de viver. Ao acompanhar a constituição da Universidade "Amawtay Wasi" nos encontramos com um espaço de enunciação indígena e de afirmação de suas virtualidades e potências corporais, espaço de produção de um conhecimento aberto e atento aos poderes de criação e transformação do mundo (segundo expressões celebrativas, rituais e xamânicas do mundo andino). Este texto acontece, portanto, em múltiplas conexões às singularidades e aos paradoxos de uma "epistemologia" andina e suas interpelações à subjetividade moral da modernidade ocidental (colocando em evidência as imbricações ontológicas de saber e poder que nela se articula). Através dele, buscamos articular pontes de expressão para as tensões geradas, sejam pelos mecanismos estatais de captura e controle coercitivo da diferença indígena, sejam pelos modos de enunciação (por exemplo, em Sumak Kawsay, interculturalidade e plurinacionalidade), como modos de deslocamento (e resistência) indígena aos códigos e axiomas de transformação do Estado-nação equatoriano, sobretudo no seu principal operador semiótico, a idéia de desenvolvimento. / This work reflects the meeting of form and forces in the Ecuadorian Andean-indigenous world in the context of the institutional rise of the “Amawtay Wasi” University. It represents a number of concerns and issues arising from the opening of the indigenous' differentiating forces, to the difference as a production principle and other subjectivities as well as other choices and lifestyles. On accompanying the foundation of the “Amawtay Wasi” University, we observed a space for the indigenous people enunciation and affirmation of their virtualities and corporal potencies,and a space to produce open knowledge which attends to the power of creation and world transformation (according to the celebrative , ritual and shamanic expressions of the Andean world). This study is therefore connected to the singularities and paradoxes of an Andean “epistemology” and its interpelations to the moral subjectivity of the western modernity (highlighting the ontological imbrications of knowledge and power articulated in it). The aim of this work is to articulate links of expression to the tensions generated either by the State mechanisms of capture and coercive control of the indigenous peoples’ difference or by the enunciation modes (for instance in Sumak Kawsay, interculturalism and plurinationality), such as indigenous peoples’ dislocation methods (and resistance) to codes and transformation axioms of the Ecuadorian nation-State, especially in its main semiotic operator, the idea of development.

Andská španělština jako produkt kontaktu s kečuánštinou a ajmarštinou Andean Spanish as a product of contact with Quechua and Aymara Disertační práce Vedoucí práce: Vlastimil Rataj 2014 prof. PhDr. Bohumil Zavadil, CSc. Abstrakt Andská španělština je varianta španělštiny používané v andských oblastech od jižní Kolumbie po severozápadní Argentinu a vznikla jako produkt kontaktu s místními indiánskými jazyky, kečuánštinou a ajmarštinou. V této práci, na základě kvalitativního zpracování části korpusu získaného při terénním výzkumu v jižním Peru (Cuzco), analyzuji některé typické rysy místní andské španělštiny, srovnávám je s kečuánštinou a snažím se prokázat, zda se jedná o transferenci z kečuánštiny. V úvodních částech je přehled klasifikace americké španělštiny v andských zemích, základní informace o místních indiánských jazycích a popis kečuánské gramatiky srovnávaný se španělštinou. V závěru práce je přehled studovaných jevů. Klíčová slova: andská španělština, španělština, kečuánština, jazykový kontakt, Cuzco, Peru Abstract Andean Spanish is a variety of Spanish used in Andean region from south Colombia to south-west Argentina, and it emerged as a product of contact with local Amerindian languages, Quechua and Aymara. In this thesis, based on a qualitative analysis of a part of a corpus obtained during a...