1 12 2 https://www.abyayalanews.org/files/original/502c3dd3e60a270f238058cbacf10838.pdf 7df127902fa004d8088d5391b079952d PDF Text Text S E L F DETERM I NATION & TER RITORY A~t~~w~ Alberto A BILINGUAL INTERCULTURAL EDUCATION IN ECUADOR A long·standing objective of Indigenous organizations is to rcju\'tnatc and preserve local culture. Fonunately, there is an increasing mo\'emem towards bilingual imercuhural education which aims to promote and develop Indigenous Ian· guages and cultures and make them part of the national culture in their respective coumrics. Born of this movement arc a number of dfons in Ecuador attempting to del'clop the country$ Indigenous education through new pedagogical techniques suit· able to the l3 Indigenous peoples. This project has a considerable histOry developing outside of any official protocol . bm it has recently gained official s.:uus as the Jmcrcuhural Bilingual Education Initiative. cl Proyecto de Educaci6n Intercultural Bilingue (EIB). In the fifties, the SIL (Summer Institute of Linguistics) and the Andean Mission developed projects involving Indigenous education . However. the 30 principal objective or these i>rojects was to proselytize the Indians. By lhe 19605, under the direction of Mr. Leonidas Proano, bilingual education was by Ecuadors Public addressed Educational Radio Program which had audiences imo the Sierra. In the sevemies the Shuar System of Radio Education (SERBISH) was implemented in other Indigenous schools in the Bolivar. Cotopa.,.i and Na1>0 provinces. The exl)eriences gleaned from these predr<:essors made way for the creation of a fonnal Indigenous educational pro· gram. The huercuhural Bilingual Education Initiative, was established in 1986 with the signing of a contr'3Cl between GTZ of Germany and the Ecuadorian Government. They elaborat· cd a tentative curriculum, didactic mate· rials in Quichua for primary schools, and designed programs providing training and support to rural organizations for the purpose or educational and cultural promotion. The following is an interview we con· ducted with the director or the National office of Bilingual Intercultural Education. (Oirccdon National de educa· cion 11ucrcuhurnl Bilingue·DINEIB), Alberto Andrnngo. Mr. Andrnngo is a Quichtc1 and has had considerable experience ''-'Orking in the Oeld of education. He also ..vas the vicc·prtsidcm of what is now the National Federation of Indigenous and Black Workers o f Ect"'dor (FENOCIN). In what year was the OINEIB created ? \ Vh y was it necessary to create the OINEIB? \Vhat a re some other confed· er.u ions and orga_ izations that partie· n ipatc in and contriburc to the politica l activities and adminis tration o f lite OINEIB? f-low is the OlNEIB Slruc· turcd ? The OINEIB was created in November of 1988, but local. regional, provincial and national Indigenous organizations had been demanding its fonnation for years. In 1988, CONAIE (Confederation of Indigenous Nationalities of Ecuador) played a very imponam role by launching a proposal for the education or Indigenous peoples. It was a propos.1l gcner.ucd by Indigenous and non· Indigenous professors and educational specialists blll was strictly tied to plans made for the enhancement or the Indigenous nations in Ecuador. An agn::e· ment was made between the Minister of Ct>lturc and Education and CONAIE to ilnplcmcm the OINEIB according to local dire<:th·es concerning bilingual intercul· tural education. Long before DINEIB, organizations, principally the FENOCIN and also the ECUARUNARI (affiliated with the CONAl E), had continuously Struggled to A'(y.fa Yala News �S E L F DETERMINATION & TERR ITO RY make the government recognize the Two of the tnOSI significant goals of Bilingual Jmercultuml Education move. the Indigenous m ove ment have been ment (EIB). For example. l remember to encourage muhicuhura1isnl and between 1981 and 1982. prior to the participatory d emocracy. In what existence o£ the CONAIE and the sense is the OINEIB a realization o f OINEIB. there was an massive national these goals? march calling for the recog· " ... WE HAVE TO The OINEIB is a state instilu· nition o£ 1he El6 by 1he government of jaime Roldos tion. but we are also an insti· DEVELOP OUR Aguilera. At this time. there tution of the Indigenous com· was a conStam demand for munities of Ecuador. For this IDENTITY, PRErecognhion from every orgareason. the DINEIB is subject nization. This also helped to SERVE OUR LAN - to the comrol, support and precipitate the creation or 1he GUAGE IN ORDER the direction given by the national orftce. Local and TO BETIER CON- Indigenous nations. As a for· regional ex1>eriences were mal state institution we are FRONT OTHER administratively. financially compiled and used to create an all-encompassing propos· and technically decemralizcd. CULTURES" al presented to and recogTherefore, we are dependent nized by the government. By on the directives generated by the time Rodrigo Borja 1ook office 1hc all of the individuals working within the national Bilingual lntercuhuml Education DINEIB. The OINEIB is a conglomerate program was institutionalized in of individuals, Indigenous for the most part but also non-Indigenous, 1hat partie· Ecuador. ipate on be hal£ or all the national organi- conuibutc tO the operations or their bilingual education program. by organizing a budget. infrastructure. teaching tllaterials and any other fonn or support ncccss.1ry to the realization o£ 1he El6. Once the DINE18 was formed, the rest of the Indigenous and Campesino organizations, like the FEINE (Federation o£ Evangelical Indians). FENOC (Federation o£ Campcsinos). FENACLE (Federation o£ Free Campesinos) and FEI (Federation of Ecuadorian Indians), came to panicip3te: at first they were suspi· cious but eventually they evolved suffi· ciem trust w panicipate within all levels o£ the EIB. I believe the EIB has actually facilitated a dialogue among our national organizations; a dialogue that concerns not only crucial issues put £onh by the EIB. bm also other issues conceming thtse organizations. The organizations 1 mentioned have supported this process. some with considerable fortitude and dedication and others with somewhat ltss. But by all means these six major participants have significamly contributed to the developmem o£ the EIB. l believe another accomplishment of 1he DINEIB is institutional decentrali%3tion. We have attained a degree of autonomy that enable,s us to advance obje<:tives o£ 1he EIB. This decentralization also allows us to select our own candidates for administrative positions. The only remaining power of the cemral goven\mem is to give legitimate title to the candidate elected by Indigenous organiza· tions. Othcnvise, the electoral process occurs in the selection of provincial directors. They are elected by local organizations following a public debate. This election system is unique. distinct from the tradition or appointments dictated by the minisny and government which are <:ommonplace i1\ other state ii\Stitutions. zations previously mentioned. In this way DINEIB recognizes the objectives or each or these diverse organizations. As for the conununitics. is th ere a way in which families or local groups a re able to participate in II\C Bilingual Intercultural Education system? There arc local Educational Advisory Councils (CEC) that have been established in some provinces and some communities. Through these community councils, locaiJ>eoples are able to participate directly in the bilingual imercuhural education effons~ The local Educational Advisory Councils are comprised of delegates from parent's commit· tees and community organizations. stu· dent and teacher representatives, and delegates from other local instilutions. So. these boards are local and panici· patory by nature. They are obliged to Vol. 11 No. 1 \Vhat would you say are some of the successes of the DINEIB and some of its failures or shortcomings? One success or the program is that we have managed to bring together six major organizations in a convers..u ion concem· ing bilingual and intercultural education and have also generated a dialogue dealing with other imponam issue-s of the lndigenous·campesino movement in Ecuador. Previously, although these groups were ideologicall)• on the same pmh , they sparred often in the political arena. Wnh the EIB as a foundation, the-se groups are united ...while. of course. they continue to respect one another's diverse experiences and objectives. As to our educational model, we have been able to develop our own prototype without the intervention of the central government dictating this or that model. \Vc are creating materials for each of lite 31 �S E L f & DETERMINATION lnd1genous ruuons. and art able to dab· orate our own budget for tht Hems that W( ffqUII't \ Vh:u has been the atthudc toward the OINEJB o f dirrcrcnt administrn· tions over the years? Ba"'C they volun· tarily supported the OIN EIB or have they 1ricd to undermine rhc initiatives of Oiling u:ll lntcrcuhural Education? We hnvc clucOy had financial prob· lcms. The govcrnmcm does not allocate sufficient lunds to sustaul Bilingual edu· cauon. In the last year the go\'cmmcnt d1d not gl\'e us a smglc ccm to invest in Awo uon·the lack ol • "'lhngn<SS to suppon lnd1g<nous <duauon on the pan of the government 01 course Ecuador doesn\ have 3n cnonnous budget, but ne,·cn.htl<ss. the,.. ought to bt enough funds ava1lablt: so that we maght work somewhat normally dc\'clopmg the EIB. \Vh:u types o f l'rojccts :u c proposed for chc schools? \V'ith the EIB we do not want to work solely wuh clnldrcn and young people. \Ve also w;mt to CSt3blish development proJects.. . oonsidcnng the povcnr of our lnd1genous people. we need to right a.g.amst th1.s extreme povcny... to prepare mdwrduals for work, armmg them with the tools nee<5S.1r)' to bt producU\'C, so they nuy btnerit tht1r bmrhcs. thear commumues and the enure $OCtet)~ f>.) . S.ON& ~<u>ow So<or• 2. (),ocl; 8. }. 4. Quod-... 9. Tsxha O>Un 10 II. q,... s. our proJtClS. or to tram our profC'$SOrs and admmlSir:uors nor d1d we receive a smgle C('nt for tcachmg matenals for our variOUS lnd1gcnous communmes. Nor have they sup1>hcd us wllh the necessary tools or technology. Thts ts n con.s~<lernb l y serious problem for us. \\'e hn,•e been able to make a little pro&r<ss with the flnanc1al suppon of the GTZ o£ Gcnnany. but by no mea.ns does th1s suffice Is this lack o r S\1pport a rcs·ult or a shortage or rt":SOurccs '\\'ithin the go,·· t mmcnt or their unwillingness to help! T ERRITORY ~... "'*"-"' We would hke to strengthen our development prOJI!ClS for agricuhure. ammal husbandry. mechanks. C311J0ntry ttnd craft production. Some groups have begun to work on realizing these projects but they are limIted by a shortage of financial support. We need lunds for baste 1n:ucrials. tools. etc. the~r ch1ldrcn ltam QU1chua \Ve connn· ue to thmk that the whntlmtstazo. \Vcstcm world IS better and that our own lnd1g<OOUS SO<I<l)' 15 wonhless We have been mcukattd wuh thl$ atutudc pn:>hlbnmg the use of the lndtgenous lan· guages by ~hspamc professors Our own youth have bced thb when they htwe attended college and hJtve been prohibited from speak1ng lhetr nauve tongue. \Vc have expencnccd and endured the Spanish invaston that tncd to crush our cultures. We ha\'e suffered through colomalism that has tned to make us £eel ashamed of ourselves. Some r~umhcs contmuc to behcvc that our culture and trad1uons are Mthout "alue Loco.l and reg~onal orgamzauons n~-td to nuSt ptOpleS COr\SClcnccs, con,'ln« thtm othcrv.'lSt. that our cui· ture 1S cmmtntly wonh)' and we ha,·e to de"clop our tdcnuty, prescr"e our lan· guage m order to btttcr confront Other cultures Th1s way we wtll be well pre· pared for an)' snuauon T hen, it is still ncecss:,ry to combat colonialism? Cenninly. il is crucial that we erase this mcntnht)~ Vlc have 10 confront the lack of sell-esteem. We must foster self· wonh and coumcr lht low stlr.esteem which stall prrslStS m some of our com· lf::wc )'OU proposed that non·lndigcnous people learn mumuts an Indigenous language? IntroduCtiOn tO thas mtcrvacw was 13.k<n lrom a paper wnntn bv !>.1m1 Pll<o (Qu~<:hua) of the DINEIB '!I Indeed. m our U\SUtutes or b1hngu•l <duco.uon the,.. .,.. non·lndtgtnous children. students. professionals who would hkt to ltam an lnd•genous bng\aagc In Quno we are set· ung up n languJgc trammg program for the ch1ldrcn ol DINEIB employees. the children of d•rectors or nnuona1 organiza· tions :md :myone else who would like to learn. 'J!/c will bcgm the program with Quichua, then S1>amsh. and then English. Alkrto AMrrmgo. tloo "''""of rht Notionol ollie• of Malti<vhurol l i/ingONJI Uucotioo (OINE/1/;, o Q .. ui<b from (c..JO<. lA/1( lrltn~ t.Mrt AMolino who 60> lived ond worhd in ltvoHr inttrYitwed A!Hrto Androngo in 011ito for Abya Yo/a N HI h tvmntly 1Y11. wwking •• biJ Jissortot~• on tho po/ili<l ol tbt lndigtttO(If movtmMI In (cu~OI. las t year I had the OJ>J>Ortunily to visit a bilingual school in Lhc pro,--incc of hnbaburn. \Vc spoke with a teacher. who told us shc was worried that some parents did not wa nt their ch_l· i drcn to Jearn Quiehua in schooL \Vhat is being done 10 deal " 'hh 1his prob- lemr I b<h<'·e Ill$ mo,.. the absence of voli· 32 Some pa,..nts an: opposed to ha'"ng A~YalaNews � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 11, no. 1 (Spring 1998) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource An Interview With Alberto Andrango Bilingual Intercultural Education in Ecuador Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Spring 1998 Language A language of the resource English English Zotero Title An Interview With Alberto Andrango Bilingual Intercultural Education in Ecuador Item Type Journal Article Volume 11 Issue 1 Pages 30-32 Publication Title Abya Yala News ISSN 1071-3182 Date Spring 1998 Language English Abstract Note There is an increasing movement towards bilingual intercultural education to help develop and preserve Indigenous language and culture. There have been many movements and organizations created to ensure this goal is reached, and much success and failure along the way. Attachment Title An_Interview_With_Alberto_Andrango_Bilingual_Intercultural_Educator_In_Ecuador.pdf Attachment URL [No URL] Bilingual Culture Language https://www.abyayalanews.org/files/original/99acaa47353a7f2af73d5d72f82ef53d.pdf b0de957245535c24001e4dff44289110 PDF Text Text S E LF D ETER M IN A TIO N A ND T E R R I T O RY In Our Own Words Ac~~~~w~ Gaspar Pedro Gonzalez Gaspar Pedro Gonzalez is the author of A Mayan Life (La otra cara), first published in 1992. It is considered the first novel by a Mayan author. A Mayan Life traces the rich life of Lwin, a Q'anjob'al Maya, whose eyes reveal to the reader the bitter realities of Mayan existence in contemporary Guatemala. Gaspar Pedro Gonzales was born in 1945 in San Pedro Soloma, and attended the University of Mariano Galvez, majoring in Educational Planning. He is a member of the Academy of Mayan Languages of Guatemala. He has written on Mayan languages, Mayan literature, and educational policy in Guatemala. In continuation, we present excerpts from two separate interviews. The majority of the material comes from an interview conducted on May 5, 1995, by Bob Sitler, from the Department of Foreign Languages at Stetson Univer.sity, Florida. The other was conducted by SAIIC on July 5, 7996 any people, when they read my novel. take it to be autobi· ographical. In some ways, there are indeed parts of Ill)' own life that relate closely to this '' ble, that is immaterial. They also sa)' that all those who are born on this day hold these qualities. This is like the horoscopes of Western culture. you sec. I lived a good portion of my infant life in the community. So most of what 1 write is real, not imaginary. l lived it. work. For example, the initial seuing. I had the novel son of simmering in head for several years. I was always that initial education that I absorbed in the heart of the home. l was born in 1945 in San Pedro Soloma, in the department of In)' Huehuetenango. I was born on a very moving forward because, first, I had no special day when the Ma)"'n people hold a ritual celebrating the first ripening fruits of the Earth. That day is called Ox Tz'ikin in the Mayan calendar. and signifies "Three Birds: · The expert priests who study this say that this idea how to go about publishing my work. Second. there was a stage in the political life of Guatemala at which no writer. let alone a Mayan , had the certainty of living freely and s.~fely. ..tz'ikin" is in other contexts the spiril. attempt to publish it. But someone told me, ·why don't we wait a little.' The creativity, initiative, all that is inlangi- 22 aching to write. I would jot down notes, and then I carne up against a period of stagn:uion, in which I wasn't Yes. It was J978 when there was an national political conflicts had begun . When the tide of violence hit in the 1980s, anyone with paper or pen in his house was risking his life. So I took the drafts and stuffed them into a cardboard box. and saved them from the 80s, for the 90s. The 90s brought the movement of cultural revival and the fost-approaching commemoration of the 500 years of Columbus. It then seemed to me to be an opportune time to publish this thing. In the end I reached my goal. It was a struggle for someone with few resources, with liule influence in society. to achieve publishing. I think it was a ke)' experience that strengthened my spirit of resistance in the sense that I never threw in the towel. This is so important. I reach out to my fellow Attya Yala News �[ _ _ _ _ _ _ _ _ _ _ _ _ __,~ L _!F_D E T E R M I N A T I 0 S E~ Mayan friends and I tell you that )'OU have to persevere. If you accept defeat, you'll never reach your objective. When 1 had to turn all this into Spanish. I took refuge in poetry, and lyrical and rhetorical speech in C..1Stilian. For that reason, as 1 was writing the novel. sometimes I would get a little ahead of myself in Spanish so as not to lose emergent ideas. There are ne,·enheless ways to say these things through the Mayan parallelism that exists in our oral literature. There are literary resources in Maya such as repetition. There are literary figures that I had to study to adapt these ideas to Maya. llS a bit ironic because poetic speeches are uncommon in Q'anjob• at The culture offers us another type of rhetoric. known by the elders, who in turn use it for ceremonies and special occasions. . "I thought the novel in Maya, and when the time came to bridge everything, I had to work it out theo· retically and avoid being too materialistic in Spanish. For example, concepts as love. God, and metaphysical manifestations are difficult to write with Mayan words. In our culture these experiences are felt . In the Mayan languages, these things are refereed to through material experience. 'love,' for example, has no translation in Q'anjob'al. lt"s not that these experiences don't exist. They are lived. They are not for analyzing or conceptualizing critically. No. they are lived situations. When I wrote the pan of the novel where Lwin and Malfn fall in love. I realized what love signified for a more complex, perhaps more sophisticated society. But for Mayas it"s feeling, experimenting. and living. \\1ords are not spoken. One lives, dances. is lured to a spiritual realm internally to the sounds of the marimbas. That night when they dance for the first time. they don"t say a word . There are no discourses. no sweet words. Vo1.10No. 2 " Writings abound on Mayans by non-Mayans. But a novel of this nature. written in the Mayan lan· guage. is, to the extent of my knowledge, the first. There is a novel. for example, juan Ptre:;:jolore, that presumably deals with the Tzotzil Maya, written by Ricardo Pozas, a Ladino author. There's El desrino del Indio, by Oliver L1 Farge. a novel on the Maya in Chiapas and Guatemala. Miguel Angel Asturias obtained the Nobel Prize in Literature in 1967 precisely due to his writings on the Maya. N A H D TERR IT ORY He is respected as one of the foremost Latin American authors. But our worlds are so completely different. The day more Mayan authors emerge. we will expand our different interpretations of Asturias. He is a m.m of the literary medium whose raw material is the Maya. much like contemporary painters. sculptors, and other Ladino aniSts. Though. his identification with the Mayan people is a whole different story Asturias" thesis is a scientific endeavor where Asturias the artist and Asturias the impassioned novelist are not present. If you get a ch.tnce to read this thesis. you won) see his later opinions on the Maya. In this work. he comes ofT as full of stereotypes and prejudices. as when he says that Mayas are indolent, filthy... He sees the plight of the "Indian" as the perfect opponunity to better himself. but in no way does he '"'lue that humatl being. When Miguel Angel Asturias tra,·els to Europe, especially France, he begins to mature and learns to appreciate the Ma)'lln civilization when faced with his hosts. His '"sion of the Maya is that of a Ladino. There is a certa.in tendency to engage in 'positivism,' to portray the Maya as stoic, battle-hardened. This in turn serves to construct a nationalist identity based on certain values. You have, for example, the case of Tecum Un>an (the leader of a Mayan rebellion]. The military adopts this Mayan symbol, shrouds it in myth , and shines it back on the Ma)'ll to entice them into the military. He becomes a warrior that defends the nation. But, whose muion is it? lt is a nation of the few. of Ladinos and for their benefit, not of the Mayan people. More concretely. I think that in Asturias' Men of Com (Hombres dt Mar:;:), this phenomenon occurs. He seeks to depict our society abroad, a society he recreates based on personal criteria, and he puts on display for the world after applying some literary cosmetics. But the Maya fail to appreciate it because it is like a bad ponrait. In A Mayan Ufe. 1 try to diston these stereotypes, and present the Maya with their values, their anguish, their view or the world, and of mankind in that pan of the world. 23 �S E L f DETERMINAT I ON "A P""and estheuc expression. lA rrom the necessity ror anisuc Mayan U/el Is m a cenain sense a staunch cnuque or the social conditions and, l>-1rttcularly. an attempt to make the Q'anjob'al cultUre known. A Mayan Life falls into the genre or testimonial novel because it is a testimo ny to the exploit:'ltion :md marginalization then is rampant ncross Mayan society. I think that thanks to a Mayan presence In different circles. in different stages or national life. it is becoming accepted that the Maran people speak. that they express thetr thoughts. and th.1t the bws be more closely heeded. In A Mayan ufc. there IS no invention. nor IS On)1hmg that we describe surreal. We are stmply transferring a son or radtography or a society that is ]i,ing. that IS dynonuC, that iS aware of a book published by a Ma)oan. Many non- Mayan rncnds have congratulated me ror the work. h has been an interna- tional success. I think that it is beginning 10 be seen as a key part or the culture or this diverse society. or course there are sectors or the populouon that still spurn this voice. There are sectors that oppose the strengthemng or the ~1a)>an languages, or thot MO)>an tdcnuty be reinforced. They want to standardaze the counuy. or "lodmtze" n, much as in past periods. ~lay.an soctety today is being born24 A N 0 TERR I TORY bardcd Ill " scnes or cultural im'3Sions. Progressl\·tl)• people arc less and less , responswc to m.1n1festations of spirituality. The medta tS a key factor in theSe invasions. The maJority or Ma)'3n houses have a radto. That radio says nothing about the Maya. It plays no Mayan music, nor do we hear Mayan languages. On the same side or the coin, the present religions, the religious sects, have divided the Mayan people. One village is rmctured into 4 or 5 churches. Social coheston •s wantmg. Society is diSJOined. Each factton tries tO pull the other to tts stde. We arc becoming complacent because our collective identity has d\\ondled. Nevertheless. 1 percetve that there exists a rovorable cm'\ronment to publish. ror example. the results or scientific investigations in Guatemala. or the works or people who write novels o r poetry. You can't conceal the truth indefinitely. Eventually these things must be tOld, and the political atmos· pherc must give In, and begin to develop a conscience or these things. Still. It remains the reality that Ma)•an authors ha,·e great difficulty in publishmg thctr work, because the cconomtc factor tS so cructal. I know people who ha,·e wnucn documents or lit· erature, and there they are locked up in a box because they dont ha,·e the resources to pubhsh n. << T he reality is that education poll· cics, or simply. education. is constructed on philosophical bases. If in a n a tio nr~l education plan, the policies are not well defined, ot· even the philosophies, it Is hard to imagine what the goals or an education system arc. This IS the tOpiC or another work or mine. In Mayan Languages and Education (Las ld1ornas mayas y Ia tducact6n escolar) . I try to present some ideas as an educ:monal planner. to suggest mcchamsms. pohctes. and educational phtlosophtcs ror this country with multthngunl. multicultural. and muluethmc charactensucs. I also proposed to wnte what turned out to be my other book. llecouse. the first step in the construclion or ll:ltiona1hy is precisely th'! or education. But if we rail tO construct our education rrom and within a culture, we nrc probably distorting, or we're dcstroymg the idcmity or an entire porttOn or the population which in thts case is primartly Indigenous and-in thts country-above all Maya. Various mswutcs tn 1hc mterior of the country are usmg A Mayan Life in courses hke lnerature or anthropol<>g): On the same token we are stri,ing to coordm:nc w1th educa11on authori- ties. to present to them these sugges· tions to tmphcate them in curricula-because we have known first hand the effects or an education based on dcstntclion. Chi waltoq skawllal he k'ul ayex he masanil yul hin q':'lnej. yin mas.c\n k'ulal jetoq ko mns.,nil. ("From here I greet you all in my language. may peace reign in the hearts or all.") " To obtam atopy of A Ma)'an Life. writ< to: Yax Te' Press. 3520 Coolhe~ghts Dri•·c. Rontho Palos Vcrdrs. CA 90275·6231; Td/Fax 010) 377-8763 Abya Yala News � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 10, no. 2 (Summer 1996) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource In Our Own Words: A Conversation with Gaspar Pedro Gonzalez Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1996 Language A language of the resource English English Zotero Title In Our Own Words: A Conversation with Gaspar Pedro Gonzalez Item Type Journal Article Volume 10 Issue 2 Pages 22-24 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1996 Language English Abstract Note This article is an interview with the Myan author, Gaspar Pedro Gonzalez, as he details the importance of Indigenous histories being written in the native languages, as well as by a native of the culture. Attachment Title In_Our_Words_A_Conversation_with_Gaspar_Pedro_Gonzalez.pdf Attachment URL [No URL] Culture Guatemala Mayan