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Persistencia Cultural, Patrimonio Lingüístico Y Cofradías. La Cultura Náhuat Pipil En Witzapan, El Salvador

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Persistencia Cultural, Patrimonio Lingüístico Y Cofradías. La Cultura Náhuat Pipil En Witzapan, El Salvador Persistencia cultural, patrimonio lingüístico y cofradías. La cultura náhuat pipil en Witzapan, El Salvador Tesis presentada por Elias Antonio Córdova Gil para obtener el grado de MAESTRO EN ESTUDIOS CULTURALES Tijuana, B. C., México 2020 CONSTANCIA DE APROBACIÓN Director de Tesis: Dr. Miguel Olmos Aguilera Aprobada por el Jurado Examinador: 1. Dra. Christine Alysse Von Glascoe, lectora interna 2. Dra. Neyra Patricia Alvarado Solís, lectora externa DEDICATORIA Achtu, nikneki nikmaka sujsul padiush ka nuiknewan. Ka nunan, nuteku, numanuj, nupilu, wan nuume noywan, muchi yejemet wan ujukseyuk tukniwan ipal nuiknewan, nusan sujsul padiush. Inwan inmachiut pal inyultuk, kilpijtiwit miyak o chupi iwan ini nutekiw, nechpalewijtiwit pal niweya ken takat. Primero, quiero dar muchas gracias a mi familia. A mi mamá, mi papá, mi hermano, mi sobrino, y mis dos abuelas; todos ellos y otras personas de mi familia, también muchas gracias. Con sus ejemplos de vida, relacionadas directa e indirectamente con esta tesis, me han ayudado a crecer como persona. Nemanha, nikmaka sujsul padiush ka ne techan Witzapan wan itajtakamet wan sijsiwatket ika nechajkawket niyaw unkan wan weli nikchiwa ini nutekiw. Sujsul padiush ika inkujkukumutzin, intajtamal, intajtakil wan inkijkilit, innajnakaw, muchi intakwal ka sujsul ajwiak. Nusan niknekiskia nikmaka sujsul padiush ka nukumpawan ipal Weytamachtiluyan Ipal Kushkatan ka yajket nuwan ka Witzapan pal tikchiwat ini tekiti, wan nukumpawan ipal El Colef, hasta nukumpawan ka tesu mumachtiat nuwan nan teya mumachtijket né kaj nechpalewijket sejsempa; desde ka naja niajsik ka né, tik ukseyuk tal, wejka wan sejseujti niknekik tami muchi, tes ninejnemi keman teya nikpiatuya tumin, keman nikmatuya nusel, keman nikistuya te yek tik nutekiw. Kiané ken naja niwelituk tami numumachtilis ipal maestría. Luego, doy muchas gracias al pueblo de Witzapan y sus habitantes porque me dejaron ir ahí y poder hacer este mi trabajo. Muchas gracias por sus pupusas, sus tortillas, sus frutas y verduras, sus carnes, toda su comida que es muy rica. También quisiera dar muchas gracias a mis compañeros de la Universidad de El Salvador que fueron conmigo a Witzapan a hacer este trabajo, y a mis compañeros de El Colef, hasta compañeros que no estudiaron conmigo y ya no estudiaban allá, quienes me ayudaron siempre; desde que yo llegué allá, en otra tierra, lejos y muchas veces quise terminar todo: no seguir cuando ya no tenía dinero, cuando me sentía sólo, cuando salía no bien en las notas. Así fue como he podido culminar mis estudios de maestría. Pal muchi yejemet wan ujukseyuk tukniwan ka tesu nikintukay nin ika miak, nusan sujsul padiush. Para todos ellos y otras personas que no nombro aquí porque son bastantes, también muchas gracias. AGRADECIMIENTOS En primer lugar, agradezco al Consejo Nacional de Ciencia y Tecnología (CONACYT) por la beca otorgada para realizar mi maestría, y a El Colegio de la Frontera Norte (El Colef) por brindarme la formación necesaria y haberme permitido ser parte de tan prestigiosa institución. Al Dr. Miguel Olmos Aguilera por ser mi asesor de tesis, y brindarme sus observaciones, confianza y apoyo necesario en este proceso. A la Dra. Christine Von Glascoe, quien fue mi lectora interna, también le agradezco por su apoyo y sus comentarios, y a la Dra. Neyra Patricia Alvarado Solís, mi lectora externa, le doy gracias por sus sugerencias y comentarios. RESUMEN En El Salvador, El Estado reconoció hasta en el año 2014 la existencia de pueblos indígenas en su territorio, luego de décadas de marginación, como ha sucedido con la cultura náhuat pipil, existente desde siglos atrás en el centro y occidente del país. Santo Domingo de Guzmán o Witzapan, municipio de Sonsonate, ubicado al suroccidente de El Salvador, representa una de las comunidades donde existe población indígena náhuat, con elementos culturales como el idioma náhuat y el sistema de cofradías, que aún persisten pese a su marginación histórica y hasta intentos de exterminio. Así, esta investigación pretende comprender los prácticas y significados de los distintos actores locales y nacionales inmersos en el proceso de persistencia de la cultura náhuat en Witzapan, expresada en la revitalización del idioma náhuat como patrimonio lingüístico, y en la cofradía de Santo Domingo. El enfoque teórico adoptado es la etnolingüística, como metodología la etnografía, y como técnicas la observación participante, el diálogo informal, entrevistas semiestructuradas y abiertas y el análisis documental. En ese sentido, se argumenta que la persistencia cultural en el municipio de Witzapan se manifiesta en un continuo material-simbólico de mayor a menor: la tierra y sus productos, el idioma náhuat, y las prácticas religiosas alrededor de la fiesta al santo patrono de este municipio, donde la cofradía de Santo Domingo históricamente ha tenido un rol importante. Palabras clave: persistencia cultural, patrimonio lingüístico, cofradías, cultura náhuat pipil, idioma náhuat. ABSTRACT The Salvadoran State recognized the existence of indigenous peoples in its territory until 2014, after decades of marginalization. The Náhuat Pipil culture has existed for centuries in the center and west of the country, as in the municipality of Santo Domingo de Guzman or Witzapan, Sonsonate department. The Nahuat Pipil indigenous population maintains cultural |elements such as the Nahuat language and the brotherhood system, despite their historical marginalization and extermination attempts. The objective of this thesis is to understand the practices and meanings of the different local and national actors immersed in the process of persistence of the Nahuat Pipil culture in Witzapan, expressed in the revitalization of the Nahuat language as a linguistic heritage, and in the Santo Domingo brotherhood. The theoretical approach taken is ethnolinguistics. The methodology is ethnography, and the techniques are participant observation, informal dialogue, semi- structured and open interviews, and documentary analysis. In this sense, some results argue that the cultural persistence in Witzapan is manifested in a material-symbolic continuous from highest to lowest: the land and its products, the Nahuat language, and the religious practices around the feast of the patron saint of this municipality, in which the Santo Domingo brotherhood has historically had an important role. Key words: cultural persistence, linguistic heritage, brotherhoods, Pipil Nahuat culture, Nahuat language. INDICE GENERAL INTRODUCCIÓN: DE LA MARGINACIÓN A LA REVITALIZACIÓN INDÍGENA EN EL SALVADOR ............................................................................................................. 1 Planteamiento del problema ................................................................................................ 3 Preguntas ............................................................................................................................. 4 Objetivos ............................................................................................................................. 5 Hipótesis ............................................................................................................................. 6 Justificación ........................................................................................................................ 7 Delimitación espacio temporal ......................................................................................... 11 Sujetos de estudio y unidades de análisis ......................................................................... 12 CAPÍTULO I. MARCO TEÓRICO, CONCEPTUAL Y METODOLÓGICO ........... 15 1.1 Marco teórico ......................................................................................................... 15 1.1.1 El Estructuralismo ......................................................................................... 15 1.1.2 Lingüística Antropológica: gramática y cultura ............................................ 19 1.2 Marco conceptual ................................................................................................... 22 1.2.1 Cultura ........................................................................................................... 22 1.2.1.1 Patrimonio cultural............................................................................ 23 1.2.2 Identidad y grupo étnicos, negociación situacional, lealtades múltiples y confusión de la identidad personal y social ............................................................ 26 1.2.3 Persistencia cultural ....................................................................................... 30 1.2.4 Patrimonio lingüístico, su documentación y revitalización........................... 33 1.2.5 Significados y prácticas ................................................................................. 35 1.3 Metodología etnográfica......................................................................................... 38 1.3.1 Observación participante ............................................................................... 38 1.3.2 Diario de campo ............................................................................................ 42 1.3.3 Entrevista informal ........................................................................................ 43 1.3.4 Entrevista semiestructurada ........................................................................... 44 1.3.5 Análisis documental .....................................................................................
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