101St AATSP ANNUAL CONFERENCE TOWN and COUNTRY HOTEL
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1 Indigenous Litter-Ature 2 Drinking on the Pre-Mises: the K'ulta “Poem” 3 Language, Poetry, Money
Notes 1 Indigenous Litter-ature 1 . E r n e s t o W i l h e l m d e M o e s b a c h , Voz de Arauco: Explicación de los nombres indí- genas de Chile , 3rd ed. ( Santiago: Imprenta San Francisco, 1960). 2. Rodolfo Lenz, Diccionario etimológico de las voces chilenas derivadas de len- guas indígenas americanas (Santiago: Universidad de Chile, 1910). 3 . L u d o v i c o B e r t o n i o , [ 1 6 1 2 ] Vocabulario de la lengua aymara (La Paz: Radio San Gabriel, 1993). 4 . R . S á n c h e z a n d M . M a s s o n e , Cultura Aconcagua (Santiago: Centro de Investigaciones Diego Barros Arana y DIBAM, 1995). 5 . F e r n a n d o M o n t e s , La máscara de piedra (La Paz: Armonía, 1999). 2 Drinking on the Pre-mises: The K’ulta “Poem” 1. Thomas Abercrombie, “Pathways of Memory in a Colonized Cosmos: Poetics of the Drink and Historical Consciousness in K’ulta,” in Borrachera y memoria , ed. Thierry Saignes (La Paz: Hisbol/Instituto Francés de Estudios Andinos, 1983), 139–85. 2 . L u d o v i c o B e r t o n i o , [ 1 6 1 2 ] Vocabulario de la lengua aymara (La Paz: Radio San Gabriel, 1993). 3 . M a n u e l d e L u c c a , Diccionario práctico aymara- castellano, castellano-aymara (La Paz- Cochabamba: Los Amigos del Libro, 1987). -
New Age Tourism and Evangelicalism in the 'Last
NEGOTIATING EVANGELICALISM AND NEW AGE TOURISM THROUGH QUECHUA ONTOLOGIES IN CUZCO, PERU by Guillermo Salas Carreño A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Anthropology) in The University of Michigan 2012 Doctoral Committee: Professor Bruce Mannheim, Chair Professor Judith T. Irvine Professor Paul C. Johnson Professor Webb Keane Professor Marisol de la Cadena, University of California Davis © Guillermo Salas Carreño All rights reserved 2012 To Stéphanie ii ACKNOWLEDGMENTS This dissertation was able to arrive to its final shape thanks to the support of many throughout its development. First of all I would like to thank the people of the community of Hapu (Paucartambo, Cuzco) who allowed me to stay at their community, participate in their daily life and in their festivities. Many thanks also to those who showed notable patience as well as engagement with a visitor who asked strange and absurd questions in a far from perfect Quechua. Because of the University of Michigan’s Institutional Review Board’s regulations I find myself unable to fully disclose their names. Given their public position of authority that allows me to mention them directly, I deeply thank the directive board of the community through its then president Francisco Apasa and the vice president José Machacca. Beyond the authorities, I particularly want to thank my compadres don Luis and doña Martina, Fabian and Viviana, José and María, Tomas and Florencia, and Francisco and Epifania for the many hours spent in their homes and their fields, sharing their food and daily tasks, and for their kindness in guiding me in Hapu, allowing me to participate in their daily life and answering my many questions. -
TAU-USA Newsletter Spring 70
SPRING ⏐ 2011 ⏐ ISSUE 70 P UBLICATION OF THE NATIONAL FRATERNITY OF THE SECULAR FRANCISCAN ORDER IN THE UNITED STATES Newsletter Most High, all power-full, good Lord, Yours are the praises, the glory, and the honor and all blessing. To You alone, Most High, do they belong and no human is worthy to mention Your name. Praised be You, my Lord, through our Sister Mother Earth, who sustains and governs us, and who produces various fruit with colored flowers and herbs. —The Canticle of Creatures Dear brothers and sisters in St. Francis, 2009—2012 I am so blessed to have windows in my home office that grant me NATIONAL FRATERNITY a magnificent view of nature. God has provided nature for us for many EXECUTIVE COUNCIL reasons. There is a wonderful and mysterious power in nature to free SECULAR FRANCISCAN ORDER us from the crowds, from the noise and stresses of life; and refreshes our souls with a calming, joy and peace. Deacon Tom Bello, SFO What happens when we seek out solitude and silence and just Minister meander with nature for a while instead of working to make things happen? What happens when we forget clocks and schedules, and Elaine Hedtke, SFO make time to watch a brilliant sunrise; or smell the flowers and trees Vice-Minister that abound all around; or listen to the birds in the air, and the creatures on the land? Reading the Canticle of Creatures while Jan Parker, SFO immersed such beauty leads me to even greater intimacy and perhaps Secretary understanding of how St. -
JUNE Published by Our Lady of the Angels Region of the Secular Franciscan Order in the USA
- - JUNE 2015 C ONNECTING THE SECULAR FRANCISCAN COMMUNITY THROUGHOUT OUR REGION. Published by Our Lady of the Angels Region of the Secular Franciscan Order in the USA. - 2 - L etter from our R egional M inister JUNE 2015 May 10, 2015 Dear Brothers and Sisters, As I write this, I have just returned from Saturday evening Mass, and tomorrow is Mother's Day. As if it had been planned, the gospel was about love. Jesus tells us in John 15:9-17: "As the Father loves me, so I also love you. Remain in my love." "I have told you this so that my joy may be in you and your joy might be complete." "This is my commandment: love one another as I love you." Our Holy Father St. Francis speaks about the love of the Lord in terms of a spouse, a sibling, a mother... "We are spouses when the faithful soul is joined to our Lord Jesus Christ by the Holy Spirit. We are brothers to Him when we do the will of the Father Who is in Heaven (Mt 12:50); mothers, when we carry Him in our heart and body (cf. 1 Cor 6:20) through divine love and pure and sincere conscience and when we give birth to Him through a holy manner of working, which should shine before others as an example." (cf. Mt 5:16). (The Letter to the Faithful) The ancient Greeks had four words for the different kinds of Love: Agápe is the kind of love or charity that we show to our brothers and sisters. -
Systematics of Chusquea Section Chusquea, Section Swallenochloa, Section Verticillatae, and Section Serpentes (Poaceae: Bambusoideae) Lynn G
Iowa State University Capstones, Theses and Retrospective Theses and Dissertations Dissertations 1986 Systematics of Chusquea section Chusquea, section Swallenochloa, section Verticillatae, and section Serpentes (Poaceae: Bambusoideae) Lynn G. Clark Iowa State University Follow this and additional works at: https://lib.dr.iastate.edu/rtd Part of the Botany Commons Recommended Citation Clark, Lynn G., "Systematics of Chusquea section Chusquea, section Swallenochloa, section Verticillatae, and section Serpentes (Poaceae: Bambusoideae) " (1986). Retrospective Theses and Dissertations. 7988. https://lib.dr.iastate.edu/rtd/7988 This Dissertation is brought to you for free and open access by the Iowa State University Capstones, Theses and Dissertations at Iowa State University Digital Repository. It has been accepted for inclusion in Retrospective Theses and Dissertations by an authorized administrator of Iowa State University Digital Repository. For more information, please contact [email protected]. INFORMATION TO USERS This reproduction was made from a copy of a manuscript sent to us for publication and microfilming. While the most advanced technology has been used to pho tograph and reproduce this manuscript, the quality of the reproduction is heavily dependent upon the quality of the material submitted. Pages in any manuscript may have indistinct print. In all cases the best available copy has been filmed. The following explanation of techniques Is provided to help clarify notations which may appear on this reproduction. 1. Manuscripts may not always be complete. When it is not possible to obtain missing jiages, a note appears to indicate this. 2. When copyrighted materials are removed from the manuscript, a note ap pears to indicate this. 3. -
Los Unos En Los Otros. Reflexiones Sobre La Identidad Y La Otredad En Los Estudios Sobre El Pasado
Los unos en los otros. Reflexiones sobre la identidad y la otredad en los estudios sobre el pasado Pablo Cruz* De manera general e independientemente del área o período de estudio, la identificación e individualización de culturas, etnias, grupos y otras configuraciones sociales representa un enorme desafío tanto para arqueólogos como para historiadores que intentan reconstruir y comprender los procesos sociales e históricos que llevaron a conformarlas. Pero la tarea se vuelve aún más complicada cuando se trata de identidades móviles, permeables y ambiguas, tal como parecer ser el caso de los Andes y tierras-bajas del continente. Palabras claves: identidad, otredad, dinámicas culturales. The Ones Within the Others: Identity and Otherness in Past Research Independent of the region or time period of study, the identification and individualization of cultures, ethnicities, and other similar social configurations presents perhaps the most significant challenge to archeologists and histo- rians working to reconstruct and study the historical formation of these categories of identity. However, this work becomes even more difficult when the object of study deals includes mobile, permeable, and ambiguous categories of identity, as is the case in the Andes and the lowlands of South America. Key Words: Identity, Otherness, applied genetics, cultural dynamics. Introducción y problema turas. La identificación y la distinción entre los “unos” y los “otros” no es sólo un punto El título que anuncia este trabajo debe de vista, ellas relevan un problema de fondo entenderse en su doble naturaleza cultu- para todas aquellas disciplinas que se abocan ral y biológica; se refiere tanto a la fluidez al estudio del pasado humano. -
Second Sunday of 5:00 Pm, Fish Bake – OLMC Parish Center 7:00 Pm, Stations of the Cross – OLMC 7:15 Pm, SMAC! Meeting – SAS Schoolhouse
Friday, March 13 th (Continued ) Second Sunday of 5:00 pm, Fish Bake – OLMC Parish Center 7:00 pm, Stations of the Cross – OLMC 7:15 pm, SMAC! Meeting – SAS Schoolhouse March 7 & 8, 2009 Saturday, March 14 th 8:00 am, Central MD Formation Day – MSM Univ. 4:00 pm, Mass – SAS (+Sophie Sandy) This Week in our Parishes th th Sunday, March 15 Saturday, March 7 7:00 am, Mass - SAS (+William Fry) 2:30 pm, Sacrament of Reconciliation - SAS 8:00 am, Mass – OLMC (+Thomas Kennedy) 4:00 pm, Mass – SAS (+Roy E. Miller, Janet Miller 9:15 am, Religious Education Classes – TMS Pratt and John Ohler) 9:15 am, Confirmation Class - TMS Sunday, March 8 th 9:30 am, Mass – SAS (L&D Parishioners) 7:00 am, Mass - SAS (+Charles Ridenour & 11:00 am, Mass - OLMC (+Carroll Little) Paul Shockey) 1:00 pm, Secular Franciscan Order – OLMC 8:00 am, Mass – OLMC (+Mary Ellen Fink) 7:00 pm, ECC Lenten Service – Toms Creek UMC 9:15 am, Religious Education Classes – TMS 9:15 am, Confirmation Class - TMS 3rd Sunday of Lent 9:30 am, Mass – SAS (L&D Parishioners) March 14 & 15 11:00 am, Mass - OLMC (L&D Mbrs of Bob & Dot Scripture Readings for Mass Maze Family and Katherine Beard) First Reading ~ Exodus 20:1-17 1:00 pm, Baptismal Preparation – OLMC Church Second Reading ~ 1 Cor 1:22-25 7:00 pm, ECC Lenten Service – Incarnation UCC Gospel ~ John 2:13-25 Monday, March 9th 8:00 am, Mass –OLMC (+Tony Kelly, Sr.) Our Ministry of Prayer 9:00 am, Mom’s Group Meeting – SASH Please remember in prayer the intentions written in 3:00 pm, Eucharistic Adoration – OLMC our Book of Prayer located in each Church and the 7:00 pm, T.M. -
Who Are the Secular Franciscans, and What Do They Do?
Who are the Secular Franciscans, and what do they do? The Secular Franciscan Order is a vocation, a Way of Life approved by the Church, for men and women, married or single, who are called to take an active part in the mission of Christ to bring "the good news of salvation" to the world. Secular Franciscans commit themselves to a life in Christ calling for a positive effort to promote Gospel attitudes among their contemporaries. They are united with each other in communities, through which they develop a sense of direction according to the Gospel spirit of Saint Francis of Assisi. FRANCIS, the saint known and loved the world over, was born at Assisi, central Italy, in the year 1181, the son of a wealthy merchant. He died there in 1226, after a life in Christ that earned him the title Poverelo (little poor man). As a youth, Francis had a series of powerful incidents of conversion, including a vision in which Jesus told him to "rebuild my church, for it is falling into ruin." He found Jesus in the poor and suffering, especially the lepers. He and his followers became visible exemplars of a literal Christian life. In the words of Pope Pius XI, "So lifelike and strikingly did the image of Jesus Christ and the Gospel manner of life shine forth in Francis, that he appeared to his contemporaries almost as though he were the Risen Christ." Saint Francis attained this marvelous ideal by making the holy Gospel, in every detail, the rule and standard of his life. -
Universidad Nacional De Córdoba Facultad De Filosofía Y Humanidades Escuela De Bibliotecología Y Documentación
Universidad Nacional de Córdoba Facultad de Filosofía y Humanidades Escuela de Bibliotecología y Documentación Bibliotecas indígenas: Un modelo teórico aplicable en comunidades aborígenes argentinas Trabajo de Tesis para optar al Título de Licenciado en Bibliotecología y Documentación Bibl. Edgardo Civallero Directora de Tesis Lic. Matilde Tagle de Cuenca Universidad Nacional de Córdoba Córdoba (Argentina) – año 2004 Tribunal de Tesis Lic. Marta Palacio Mgter. Rosario Nicolás de Taneda Lic. María Carmen Ladrón de Guevara ii Dedicatoria A todos los abuelos de las comunidades indígenas, con el íntimo deseo de que puedan seguir narrando, noche tras noche, los antiguos cuentos en las antiguas lenguas de la tierra, con esos antiguos ritmos tan propios.... A sus nietos, para que puedan continuar escuchando, noche tras noche, todas esas palabras y toda esa sabiduría. A todos los que, de alguna forma y en algún grado, luchan para que este milagro cotidiano siga ocurriendo. Porque no pueden -ni quieren- dejar que la ilusión se haga cenizas. Y a todos los que luchan para que esto no ocurra. A los que odian, a los que destruyen, a los que anulan y confunden. Confiando en que, algún día, nos obsequien un amanecer sin su presencia. iii “(...) Extinción. No solo muerte vasta. No cambiar. No dejar descendientes.(...) Extinción. La supresión absoluta, completa, minuciosa y ciega de una forma entera de vida significa el corte limpio y definitivo de una rama evolutiva. Es la admisión terminante e inapelable de un fracaso (...) Son sencillamente tragados por la nada, arrojados fuera de toda posible existencia, de toda forma de memoria, como una manera de indicar un hundimiento. -
Event Progam
The Institute for Korean Studies and The Latin American & Hemispheric Studies Program Present: Lecture Series, “Korean Women, Argentine Documentaries: A Look at La chica del sur (2012) and Una canción coreana (2014)” Speaker: Chisu Teresa Ko, Associate Professor of Spanish, Ursinus College Thursday, April 25, 2019, 1:00 pm - 3:00 pm Room 602, the Lindner Family Commons, Elliott School of International Affairs, the George Washington University, 1957 E Street, NW, Washington, DC 20052 ◊ Event Description This talk examines two recent Argentine documentaries focused on Korean women. La chica del sur (The Girl from the South, 2012) by José Luis García features the iconic South Korean student activist, Lim Su Kyung, who shocked the world in 1989 by visiting North Korea for the 13th World Festival of Youth and Students, a transgression for which she would be sentenced to five years in a South Korean prison. Una canción coreana (A Korean Song, 2014) by Yael Tujsnaider and Gustavo Tarrío sets out to depict the daily life of Ana Jung, a Korean immigrant in Buenos Aires, as she works on her artistic, business, and familial pursuits. While both women have “vocal” jobs and vocations—Lim is a politician and Jung a singer—the documentaries turn their attention to the ways their voices are silenced by gendered power structures or changing political discourses. This talk will take a close look at how these two Korean women are documented and imagined from the Argentine perspective. Furthermore, given that representations of Koreans in Argentina have been scarce and often negative, this talk also attempts to understand the ‘why’ and ‘why now’ of these two documentaries. -
THE RAINBOW FLAG of the INCAS by Gustav Tracchia
THE RAINBOW FLAG OF THE INCAS by Gustav Tracchia PROLOGUE: The people of this pre-Columbian culture that flourished in the mid- Andes region of South America (known as The Empire of The Incas) called their realm: Tawantinsuyo, meaning the four corners. The word INCA is Quechua for Lord or King and was attached to the name of the ruler e.g., Huascar Inca or Huayna Capac Inca. In Quechua, the official language of the empire; Suyo is corner and Tawa, number four. Ntin is the way to form the plural. Fig. 1 Map of the Tawantinsuyo Wikipedia, (en.wikipedia.org/wiki/file:inca expansion.png) 1 Gustav Tracchia The "four corners" or suyos radiated from the capital, Cuzco: - Chincasuyo: Northwest Peru, present day Ecuador and the tip of Southern Colombia. - Contisuyo: nearest to Cuzco, south-central within the area of modern Peru. - Antisuyo: almost as long as Chincansuyo but on the eastern side of the Andes, from northern Peru to parts of upper eastern Bolivia. - Collasuyo: Southwest: all of western Bolivia, northern Chile and northwest of Argentina. Fig. 2 Cobo, Historia, schematic division of the four suyos 2 The Rainbow Flag of the Incas Fig. 3 Map of Tawantinsuyo, overlapping present day South American political division. ()www.geocities.com/Tropics/beach/2523/maps/perutawan1.html To simplify, I am going to call this still mysterious pre-Columbian kingdom, not Tawantinsuyo, but the "Empire of the Incas" or "The Inca Empire." I am also going to refer to events related to the culture of the Incas as "Incasic" or "Incan". -
The Secular Franciscan Order
THE The local fraternity of Secular Franciscans in your area is the: SECULAR They meet at: FRANCISCAN ORDER Over 800 years ago in Assisi, They meet on: Italy, a man named Francis prayed in front of the San Damiano Icon in the small San Damiano Church. He was told by They meet from: God to “Rebuild My Church”. Francis chose the life of Christ as his guide, and people began following him embracing the Gospel values of poverty, joy, Is God calling you to simplicity, gratitude, peace and walk in the footsteps LOVE. Come and See! of Saint Francis Are you being called to rebuild the of Assisi? Church of toady? There are approximately 15,000 nourishment needed to live as a members of the Secular Franciscan Christian in the world. Order in the United States. At present the Secular Franciscan Order is governed If you are interested, you must be a by its own Rule of Life as well as general practicing Catholic in good standing with Church Law. the Church, be willing to accept that belonging to the Secular Franciscan Franciscan spirituality is going from Order means a life-long commitment to Gospel to life and life to Gospel. the Franciscan way of life, and be at least 17 years of age. The Secular Franciscan Order enables the Franciscan charism to be lived out by There are 3 stages of Initial Formation: married and single members of the laity, a) Orientation, 3-6 months (exploring and by diocesan clergy---bishops, priests the Secular Franciscan Order through and deacons.