En este estudio se analizan las actitudes lingüísticas hacia el español andino en universitarios con diferentes contextos sociolingüísticos y socioeconómicos de tres universidades en La Paz, Bolivia, en relación con el español andino. Se utiliza una encuesta que incluye dos técnicas: pares falsos donde los informantes opinan sobre cuatro voces, dos del español andino y dos del español estándar y se mide el índice de solidaridad y de estatus; y un cuestionario de diferenciación semántica que mide las actitudes hacia las diferentes clases de transferencia del aymara al español andino. El análisis de los resultados indica que la actitud hacia los hablantes del español estándar es más positiva que la actitud hacia los hablantes del español andino, hay más solidaridad y más que todo se le asigna más estatus. Son los mismos hablantes del español andino que muestran las actitudes menos positivas. / In this study the linguistic attitudes towards the Andean Spanish of students at three universities with different socio-linguistic and socio-economic contexts in La Paz, Bolivia, are analyzed. In the survey two techniques are used: matched guised where informants evaluate four voices, two Andean Spanish-speaking people and two "standard" Spanish-speaking people in which the rate of solidarity and status is measured; and a questionnaire with a semantic differentiation scale which measures attitudes towards different kinds of transfers from Aymara to Andean Spanish. The results of the analisis indicate that the attitude towards speakers of "standard" Spanish is more positive than the attitude towards Andean Spanish speakers, it provoces more solidarity and especially more status. The very same speakers of Spanish Andean show the least positive attitudes.

Comment les frontières sont-elles redéfinies par les territorialités qui les traversent ? Par qui les territorialités transfrontalières sont-elles investies ? Quelle est la place laissée à l’Etat, lorsque des autorités frontalières mobilisent une culture indigène, préexistante à la nation, pour (re)construire un territoire ? Les dynamiques récentes de coopération transfrontalière aymara entre le Chili, le Pérou et la Bolivie interrogent les reconfigurations politiques et territoriales qui affectent une institution étatique élémentaire : la frontière. Ce travail de thèse analyse l’action publique transfrontalière des maires ruraux aymaras depuis la perspective de long terme de construction de l’Etat chilien. En abordant l’Etat par ses périphéries, politiques, sociales et territoriales, il questionne les jeux d’acteurs qui contribuent aux transformations du gouvernement du territoire. Les continuités dans les pratiques politiques et administratives sur la frontière et les usages de rôles institutionnels hérités, dans un contexte de reconnaissance des droits des populations indigènes, démontrent que l’Etat, au-delà de son prétendu affaiblissement, connait un redéploiement paradoxal prenant la forme d’un processus complexe de sécurisation d’un espace transfrontalier diplomatiquement disputé. / How are the borders redefined by the “territorialities” which cross them? Which actors use these cross-border territorialities? What room is left to the state, when the local authorities living on the border refer to an indigenous culture, which preexisted to the nation, to (re)build a territory? The recent dynamics of the Aymara cross-border co-operation between Chile, Peru and Bolivia question the political and territorial reconfigurations which affect a fundamental state institution: the border. This doctoral thesis analyzes the cross-border public policies led by Aymaras rural mayors, according to a long-term approach of the construction of the Chilean state. By comprehending the state through its political, social and territorial peripheries, we study the networks of actors who take part in the transformations of the governance of the territory. The permanence of political and administrative actions on the border on one hand, the uses of inherited institutional roles on the other, show that beyond its alleged weakening, the state is paradoxically strengthened, through a complex securitization process of a diplomatically disputed cross-border area.

<p>This dissertation focuses on the intellectual and political trajectory of the Taller de Historia Oral Andina (THOA), an autonomous indigenous working group in which I participate, alongside other Aymaras and Quechuas from Bolivia. Grounding itself on the recuperation of ancestral knowledges of the ayllu and its reconstitution, this group has been seeking to decolonize knowledge and therefore society at large.</p><p>I have used an oral history methodology, revaluing the word and knowledge of the forefathers and foremothers. They are the inheritors and experts of the movement of caciques and representatives of communities and ayllus, who in the early twentieth century focused on defending their territorial rights on the basis of old colonial titles against the attacks of the landowning oligarchy. Using this methodology, I have questioned such principles of Western research as subject-object, Cartesian rationalism, the instrumental character of research, social discrimination, and epistemic racism in academia.</p><p>Guided by the Aymara axiom of qhip nayr uñtasis sarnaqapxañani, looking back to walk forth, as a pluriversal way of thinking that points the contemporaries to their immediate past and deep communal memory, out of whose relation critical sense emerges, it was possible to articulate the process of "Reconstitution and Strenghtening of the Ayllu," whose objective is the reconstitution of political and social organizing forms of thought, as well as the "renewal of Bolivia."</p><p>The concept of complementary duality is a salient aspect of Aymara and Quechua ontology, since together with triadic and tetralectic models, these are principles structuring ayllu knowledge, social organization, and politics. These principles are very different from the paradigms of dialectical materialism or the politics of "left" and "right." Despite colonial practices and colonialism, these principles still govern ayllu or communities, as paradigms learnt in the experience of work and needs, through the long observation of the cosmological movement and integration with animal and plant kingdoms, with mountains and vital or energetic fluids making up beings in the environment, all of which are considered as brethren and protecting parents.</p><p>Aymara and Quechua thought are wholistic and integral. Among their most important axes are parity and complementarity. These constitute a kind of vital codes, which in a way similar to deoxyribonucleic acid (DNA) are found in almost all beings, in their most diverse modality, and therefore are the guarantors for the transmission of values and survival.</p><p>The THOA belongs to the range of lettered indiginous thinkers, such as Felipe Waman Puma de Ayala and Juan de Santa Cruz Pachacuti, as well as of the work Dioses y hombres de Huarochirí, the couple Katari-Amaru, or Eduardo Leandro Nina Qhispi - creator of the principle of brotherhood, who proposed the "renovation of Bolivia" -, among others who through our actions reivindicate the wisdom of the ayllus, which expresses a different way of doing politics. Bolivia's current President, Evo Morales, would be the starting point of that model, whose goal is the suma jaqaña or "good living".</p> / Dissertation

<p>The vulnerable social situation of the indigenous women in Bolivia is often on the agenda</p><p>of many organisations (CSOs and NGOs). Especially, the deep rooted socio-political</p><p>discrimination of this group has been addressed in several researches and during various</p><p>international development forums. However, few of these investigations have tried to</p><p>understand in what ways the Aymara women themselves want to be supported by</p><p>organisations in order to become socially empowered. In regard to this, the contemplation</p><p>of this Master Thesis has been to, in an inductive manner, increase the understanding of</p><p>the concept of social empowerment from the perspectives of Aymara women and</p><p>NGOs/CSOs. To do so a qualitative field based study, aimed at letting Aymara women</p><p>themselves explain the social situation, was conducted in Bolivia during the spring 2007.</p><p>The outcome of this research has also served as a foundation to a discussion, with special</p><p>references to the Swedish aid-agency Svalorna Latinamerika, concerning what NGOs and</p><p>CSOs ought to consider when working with social empowerment of Aymara women.</p><p>The overarching methodological approach of the study has been that of a bottom-up</p><p>implementation analysis. In order to retrieve information from the field techniques such as</p><p>socio-anthropological studies, observations, interactions and interviews have been applied.</p><p>Several interesting insights and conclusions have been retrieved from the investigation. The</p><p>primarily conclusion drawn is that empowerment can neither be received nor given as it has</p><p>the features of a learning process. Accordingly, in regard to this organisations must adopt</p><p>the role of 'supporters' rather than 'suppliers'. Secondly, it has been reasoned that any</p><p>undertaking aimed at supporting social empowerment for and of Aymara women must be</p><p>synchronised with the progression of the women's learning processes. This specifically</p><p>suggests that organisations must adopt long-run as well as holistic programmes rather than</p><p>ad hoc activities. The overall conclusion drawn is that if the social empowerment for and of</p><p>Aymara women is to benefit from the undertakings of organisations the planning,</p><p>implementation and evaluation of the activities must primarily be based on terms given by</p><p>the women.</p><p>4</p>

Thesis (Ph. D.)--University of Florida, 1981. / Description based on print version record. Typescript. Vita. Includes bibliographical references (leaves 328-345).

231 p. / Submitted by Santiago Fabio (fabio.ssantiago@hotmail.com) on 2013-01-07T18:49:25Z No. of bitstreams: 1 66.pdf: 8853933 bytes, checksum: af379f03d9111a209ed4eda327dcc697 (MD5) / Made available in DSpace on 2013-01-07T18:49:25Z (GMT). No. of bitstreams: 1 66.pdf: 8853933 bytes, checksum: af379f03d9111a209ed4eda327dcc697 (MD5) Previous issue date: 2009 / Esta dissertação promove uma reflexão, no campo da teoria organizacional, acerca da influência dos valores tradicionais da cultura aymara e dos valores do mercado sobre a sustentabilidade em Organizações Econômicas Camponesas (Oecas) das Terras Altas, localizadas na região ocidental da Bolívia. O trabalho se estruturou a partir do conceito de sustentabilidade organizacional delineado por França Filho e Santana Júnior (2007), nos seus esforços de compreensão do fenômeno da economia solidária, e também na abordagem sobre a racionalidade substantiva desenvolvida pelo autor Guerreiro Ramos (1981). Trata-se de uma pesquisa qualitativa, centrada na estratégia de estudo de casos múltiplos, que utiliza como técnicas de coleta de dados entrevistas e observação simples. As Oecas pesquisadas foram Cimat-Apci, Amaq e CPS que centram sua atividade produtiva na transformação de fibra de lã de camelídeos em artesanato. Conclui-se que nessas organizações os atores concebem a sustentabilidade a partir de duas perspectivas igualmente importantes e não excludentes: a aquisição de renda suficiente para satisfazer as suas necessidades de consumo e, ao mesmo tempo, garantir a continuidade do seu estilo de vida que gira em torno dos costumes e tradição aymara, próprios da região. / Salvador

Si bien el carácter interdisciplinario de la toponimia da lugar a una práctica en la cual diversas disciplinas participan, no se debe dejar de lado el rol esencial de la lingüística, el papel medular que esta tiene o debería tener en los estudios toponímicos propiamente científicos. Esta nota resalta ese papel fundamental de la lingüística dentro del carácter interdisciplinario de la toponimia, específicamente en el área andina, a la vez que ofrece un estado de la cuestión, así como constantes ejemplos de los tipos de problemas o dificultades a los que se enfrenta el análisis toponímico y su respectiva resolución respaldada por la disciplina. De esta manera, para evitar la práctica reduccionista y simplificadora en el estudio de los nombres de lugar, se propone una metodología interdisciplinaria, pero, sobre todo, consciente de la necesidad de un enfoque lingüístico en los estudios toponímicos del área andina. / While the interdisciplinary nature of the toponymy leads to a practice in which different disciplines are involved, one should not ignore the essential role of linguistics, the central role of it or what it should have in the proper toponymic scientific studies. This paper highlights the key role of linguistics within the interdisciplinary character of the toponymy, particularly in the Andean region, while offering a state of affairs, as well as constant examples of the kinds of problems or difficulties it faces toponymic analysis and their respective discipline backed resolution. Thus, to avoid reductionist and simplistic practice in the study of toponymy, an interdisciplinary methodology is proposed, but above all, aware of the need for a linguistic focus on the Andean region scientific studies.

Om missgynnade och underordnade kvinnor i strikta klassificeringssystem ska förändra sin position krävs socialt deltagande och kollektiv handling, men hur? Flertalet Aymarakvinnor har upplevt att ”kapacitetslärande” åtgärder har varit framgångsrika, men till vilken nivå? Att vara del av samhälles fattigaste befolkning betyder ett liv under en mångfald sociala orättvisor. I den här uppsatsen argumenterar jag för att kapacitetslärande är ett potentiellt verktyg för social förändring. Detta gör jag genom att hänvisa till den informella utbildningen och det symboliska kapital som åtgärden omfattar, sett ur ett makt- och självbestämmande-perspektiv. Genom att förmedla de förhållanden som Aymarakvinnorna lever under, och med hjälp av intersektionalitetsteorin presenterar jag några av de faktorer som försvårar dessa att nå en radikal social förändring. Likväl är ursprungskvinnornas sociala påverkan och aktivism central i kampen för rättvisa. / If deprived and subordinate women in rigorous systems of stratification are to change their position, social agency and collective activism is needed, but how? Several Bolivian Aymara women have experienced processes of “capacity-building” to be a successful measurement, but to what extent? Being part of the poorest sectors of society implies being dominated by a diverse spectrum of social injustices. In this paper I argue that capacity-building may be a potential tool for social change. I will show this by referring to the informal education and the “symbolic capital” this embraces, seen from an empowerment perspective. By illustrating the conditions under which the Aymara women live, I will, with the help of intersectionality theory present some of the factors which impede them to bring about a radical social change. Nevertheless, the indigenous women’s agency and activism are crucial for the achievement of social justice.

La presente investigación trata sobre la formación de un tipo de discurso que busca reivindicar una identidad que es considerada por los sujetos involucrados como una identidad primordial, invariable y distinguible de otras. Se trata de lo que ellos llaman de común la identidad aimara. El tema de este trabajo es, por tanto, la emergencia de la discursividad que constituye el marco en el que se inscribe dicha identidad y su reivindicación.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.