1 12 1 https://www.abyayalanews.org/files/original/21cf249ff6ff7c6cfdf203e27de85e0a.pdf 24846cfb4d3460f22ba32f74e9b59fd5 PDF Text Text BOOKS w~4£H~MJ' Much Work Ahead for Indigenous Historians here are few texts in which indigenous voices speak for themselves. This historiography srill needs to be wriuen by both men and women of Abya Yala. Until today our histO\Y has been oral. Generally, our voices have been recorded in colonial languages, which in effect. are translations. Our own literature, should be caustic, in regard to those texts which have relegated us to being objws of study. Maybe those who objectify us forget that we can read their accounts. Here is a sample of three relevam texts: Tlte Elder Brothers: A lose South Anwican People and rheir· Wisdom (1990) by Alan Ereira; War of Slraclows( 1991) by Michael Brown and Eduardo Femandez; Indigenous Voices (1992) b)•Roger Mood)•. In contraposirion, we can t!nd texts (e.g., Taraqu written by the A)•mara historian Carlos Mamani Condon in 1991) that have been written by indigenous people themselves. presenting a T Ntwsfrom NATIVE CALIFORNIA ''An ins"id_ view of the Califomia fndian world• e A unique quarterly magazine devoted to Indian people of California, Ncwf. /reM Native California contains anicl~ on social, environmental, and political issues written by Na· tivc Californians and those close to the California Indian community. As a special service, Nnosfrom Natiw California would like w ofrcr a special rate on new subscriptions: one year (fou r issues) for $12.50 (or $22.00 outSide the U.S.). To take advantAge of this offer, send your name, mailing addre$S, phone number, and a check for$12.50 (or $22.00 in U.S. ctln'C()C)', check, or money order issued by a U.S. bank) to' News fro,. Naffvt Cnlifornia, P.O. Box 91 45, Berkeley, CA 94709. fo r more infom> 3tion, call (510) 849-0177. Vo1.8No. l &2 different voice. Ereira's book is a good example of "colonial anguish". We do not believe that indigenous peoples' stntgglescan be understood until colonial attitudes are abandoned when facing indigenous cultures. In his account. Ereira "be· comes' rhe spokesperson for the Kogi people of the Sierra of Santa Mana in Colombia. In very few pages can we hear tl1c Kogi's own voices. Instead, the author-historian basically presents his own saga which coincides with those of the Kogi. who are a living example of what Europe and the United States call 'ecological susrainability'. This book does, however, illustrate the constant threats experienced by the Kogi, and their efforts ro live ham1oniously with naLure. Michael Brown and Eduardo Fernandez's book documents the guerrilla phenomenon in f>en•. describing the Ashaninka Indigenous tribe's experiences as they struggle to win a fight that is not theirs. The heroes in this account are the guerrillas and the authors themselves. The Ashaninkas' voices arc barely heard throughout the book. The text should be considered as a history of the sixties and seventies of Pert>, but not of the Ashaninkas, except as victims of the political left and right, the missionaries, the government and the armed forces. Moody's Indigenous Voices is a collection of indigenous texts. Moody takes advantage of the demands published by Indigenous leaders in the Working Group of the United Nations, and decided to compile them into a book. Moody's project is highly questionable given that the texts printed were all produced by indigenous nations, yet there is not a single instance in the book in which the Indigenous con· tribmors were invited ro participate in the editing process. In a world where publications are the equivalent of business cards. indigenous peoples are once again objects of the text, rather than subjects capable of articulating our own ideas. In contrast to the above texts is Mamani Condori's Taraqu, which is one of the first texts produced by an Aymara historian. He sraned by studying docurnems related to rheAymara territories. In an eloquent job. Tar(J{p' presents the Aymaras' voices. who are thus the text1S ultimate owners. This text shows more than ever, that it is imperative for the nation-stares ro recognize the Aymara as the legimitare caretakers of their territory and halt the abusesdirectedagainsrthem. Mamani Condori is a member of the Andean Oral History Workshop in Chuquiyawu, Kollasuyo. in Bolivia. 'I!) 39 � 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. 8, nos. 1 & 2 (Summer 1994) 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 Whose History? Much Work Ahead for Indigenous Historians Type The nature or genre of the resource Journal Article Creator An entity primarily responsible for making the resource SAIIC Board of Directors Date A point or period of time associated with an event in the lifecycle of the resource Summer 1994 Language A language of the resource English English Zotero Title Whose History? Much Work Ahead for Indigenous Historians Item Type Journal Article Author SAIIC Board of Directors Volume 8 Issue 1,2 Pages 39 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1994 Language English Abstract Note Though there are histories and stories written about indigenous peoples, rarely do those stories place the indigenous groups at the forefront, rather favoring the outsider's encounter with and reaction to the people. The author reviews two books about indigenous people written in a colonial manner and a counterpoint of a book written about the Aymara written by an Aymara historian. Attachment Title abya yala p39.pdf Attachment URL [No URL] Aymara Indigenous histories