El presente tema de tesis parte de una mirada sociolingüística que se hace a la publicidad peruana, con un enfoque multicultural, el cual se centra en el uso del quechua en los spots televisivos peruanos en relación a la imagen de tres marcas: Cusqueña, Sabor de Oro y Movistar, enfocada desde las percepciones de los adultos quechuahablantes bilingües cusqueños. Así, la investigación se divide en cinco partes: 1) planteamiento del problema; 2) desarrollo del marco teórico y contextual, mediante un análisis del contexto a partir de conceptos sociolingüísticos (lengua, dialecto) y publicitarios (afectividad, credibilidad e identidad como elementos de imagen de marca); 3) la metodología cualitativa empleada a través de tres focus groups; 4) la interpretación de los resultados; 5) conclusiones. A partir de ello, se encuentran señales de que los cusqueños adultos quechuahablantes bilingües sienten una fuerte identidad y emoción con el quechua Cusco Collao, Machu Picchu, vestimenta y música. Todos ellos elementos representativos de Cusco que son usados por marcas como recursos que hacen los spots más creíbles en tanto se usen correctamente, ya que algunos de estos son atributos propios de las marcas que han sido bien y regularmente empleados, mientras que otros tienen potencial de ser mejor empleados. Esta investigación da pie a que la publicidad en quechua llegue a dialogar con su verdadero público quechuahablante por regiones y se vea realmente un interés cultural por el quechua en fondo y forma. / This thesis undertakes a sociolinguistic examination of Peruvian advertising based on a multicultural approach, focusing on the use of the Quechua language in Peruvian television advertisements with regard to the image of three brands—Cusqueña, Sabor de Oro, and Movistar—via the perceptions of bilingual adult Quechua speakers from Cusco. The paper is divided into five sections: 1) exposition of the problem; 2) development of the theoretical and contextual framework, rooted in a contextual analysis based on both sociolinguistic (language, dialect) and advertising (feelings, credibility, and identity as brand image elements) concepts; 3) the qualitative methodology used, involving three focus groups; 4) interpretation of the results; 5) conclusions. The research conducted suggests that bilingual adult Quechua speakers in Cusco have a strong sense of identity and feeling based on Cusco Collao variant of Quechua language, Machu Picchu, and traditional dress and music. All of these are representative elements of Cusco that are used by brands as resources to make their ads more credible when correctly employed. Some of these brand attributes have been well and lesser extent used, while others have possibilities to use them better. This paper will lead to an engagement by Quechua-language advertising with its actual Quechua-speaking target audience by regions, exhibiting an authentic cultural interest in Quechua in terms of both form and content. / Tesis

Proefschrift--Letteren--Universiteit Leiden, 2003. / Bibliogr. p. 383-402.

Thesis (Ph. D.)--University of Washington, 1972. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 361-366).

No description available.

This thesis presents an acoustic vowel space analysis of F1 and F2 frequencies from 10 speakers of Pijal Media Lengua (PML) and 10 speakers of Imbabura Quichua (IQ). This thesis also provides a brief grammatical discription of PML with insights into contrasts and similarities between Spanish, Quichua and other documented varieties of Media Lengua (ML). ML is typically described as a mixed language with a Quichua morphosyntactic structure where almost all content words are replaced by their Spanish-derived counterparts through the process of relexification. I use mixed effects models to test for statistical significance between PML Spanish-derived vowels and Quichua-derived vowels. The results provide suggestive data for (1) co-existing vowel systems in moderate contact situations and (2) moderate evidence for co-exsiting vowel systems in extreme contact situations. Results also show that PML may be manipulating as many as eight vowels and IQ as many as six.

This thesis presents an acoustic vowel space analysis of F1 and F2 frequencies from 10 speakers of Pijal Media Lengua (PML) and 10 speakers of Imbabura Quichua (IQ). This thesis also provides a brief grammatical discription of PML with insights into contrasts and similarities between Spanish, Quichua and other documented varieties of Media Lengua (ML). ML is typically described as a mixed language with a Quichua morphosyntactic structure where almost all content words are replaced by their Spanish-derived counterparts through the process of relexification. I use mixed effects models to test for statistical significance between PML Spanish-derived vowels and Quichua-derived vowels. The results provide suggestive data for (1) co-existing vowel systems in moderate contact situations and (2) moderate evidence for co-exsiting vowel systems in extreme contact situations. Results also show that PML may be manipulating as many as eight vowels and IQ as many as six.

While most people would agree that economic development is an important goal, and understanding of exactly what "economic development" implies, and how to achieve it, are considerably more elusive. Specifically, this paper addresses the concern about whether very small-scale "grassroots-style" development projects for producers--especially petty artisans--really have the potential to make a positive impact on an ailing economy. A case study of a textile weavers' project in rural northern Chuquisaca, Bolivia, among the Jalq's (Quechua-speaking) ethnic group, is presented in detail. The local-level organizations, known as "workshops", which administer this project are analysed along with economic data from households, in order to determine both the advantages of such a project for rural women weavers, and the project's limitations. The implications of a form of organization in which local-level organizations share administrative duties with a larger support organization--in this case, the Sucre-based Antropologos del Surandino (ASUR)--are also discussed. The gains and potential gains made by weavers and their households as a result of this project are not overwhelming, yet they are valuable steps toward increased empowerment and an expansion of economic and social options for the Jalq'a.

Theories of writing are one of the fundamental ways by which Indigenous peoples have been labeled as "uncivilized." In these discussions, writing becomes synonymous with history, literacy, and often times Truth. As such, scholars studying Nahua codices and Andean khipu sometimes juxtapose the two because together they present a break in an evolutionary theory of writing systems that links alphabetic script with the construction of "complex civilizations." Contemporary scholars tend to offer an "inclusive" approach to the study of Latin American histories through challenging exclusive definitions of writing. These definitions are always informed and limited by language-the extent to which these "writing" systems represent language. However, recentering discussions of writing and language on what Gregory Cajete has called Native Science shifts the discussion to matters of ecology in a way that intersects with current scholarship in bicocultural diversity studies regarding the link between language, culture, and biodiversity. Because of the ways in which language configures rhetoric and writing studies, a shift in understanding how language emerges bears great impact on how we understand not only the histories tied to codices and khipu but also how they function as epistemologies. In my dissertation, I build a model of relationality using Indigenous and decolonial methodologies alongside the Nahua concept of in ixtli in yollotl (a wise face/a wise heart) and embodied rhetorics. The model I construct here offers a path for understanding "traditional" knowledges as fluid and mobile. I specifically look at the relationship between land, bodies, language, and Native Science functions on the reciprocal relationship between those three components in making meaning. I then extend this argument to show how the complex web of relations that we might call biocultural diversity produces and is produced by "things" like images from codices and khipu that in turn help to (re)produce biocultural diversity. Thing theory, in emerging material culture studies, argues for the agency of cultural artifacts in the making of various realities. These "things" always-already bear a relationship to bodies and "nature." Thing theory, then, can challenge us to see artifacts like khipu and Nahua images as language artifacts and help us connect Nahua images and khipu to language outside of a text-based model. Ultimately, I argue that Native Science asks us to see language as a practice connected to biocultural diversity.

Thesis (D. Min.)--Catholic Theological Union at Chicago, 1998. / Abstract and vita. Includes bibliographical references (leaves 233-240).

Thesis (M.A.)--Catholic Theological Union at Chicago, 1995. / Vita. Includes bibliographical references (leaves 177-179).