Qawaq 6 ingles

Edition No. 6
Photo:JuanFranciscoTincopaCallePhoto:JuanFranciscoTincopaCalle
Supportivecontribution:$5.00Supportivecontribution:$5.00
March 25th - June 25th, 2009
FONDO: TOMADO DE LOS DISEÑOS DE LA CULTURA PARACAS

2
Edición:
Juan Francisco Tincopa Calle
Writing of artícles:
Juan Rivera Tosi, Jorge Alberto Montoya
Maquín, Leo Casas Ballón, Luz Violeta
Tincopa Calle, Perú Ecológico( PE),
Laboratorio Europeo de Anticipación
política (LEAP), Organización Nacional
Indígena de Colombia (ONIC), Unidad
Indígena del Pueblo Awá (UNIPA),
Marcela Cornejo Diaz, Juan Francisco
Tincopa Calle
Translation and correction:
Leo Casas Ballón (Quechua - Spanish –
Quechua), Rhonda Jorgensen, (Spanish -
English) Andrés Hernández Aguirre, (
English – Spanish) John Guerrero Castro
(Spanish - English).
Photograph:
Howard Olson (Lakotah), Juan Francisco
Tincopa Calle, Rhonda Jorgensen,
Cortesía de Google.
Composition and final art:
Odila Coba Hernández- SHALOM
Distributión and mail:
AWAQAWAQ S.A.C.
Av. Bolivar 2150, Edificio 3 Dpto 503,
Pueblo Libre (Lima 21) Condominio
“Jardines de la Católica.
Página Web de QAWAQ:
www.awaqawaq.com
Email de QAWAQ: awaqawaq@live.com
Periodic edition:
Quarterly
Edition: No. 6:
25 de Marzo / 25 de J unio del 2009
Supportive contribution:
Versión Impresa: S/5.00 (Perú) ;
Edición Virtual: $ 1.00
“We support all the opinions from each
of them who have the kidness to
contribute in this Edition”
Tawantinsuyu , 25 de Marzo del 2009
Kaypi Qellqasqa/ At this Edition
Hatun Willakuy / Editorial
Ñawpa kuska kawsasqanchikta yuyarisun
Remembering our way of life
Juan Francisco Tincopa Calle
Runa kay / human be in
Pim kasqanchik, hatun llaqatanchikpi ruay
Cultural identity and National reality (I)
Juan RiveraTosi
Ayllukuna / Communities
Runap siminchiksi wañukapuchkanña:
¡!!Amachaykusun!!!
It's Saying that our Quechua language is dying ,
!!!We must protect it!!!
Leo Casas Ballón
Rimanakuyninchik / Our Dialogue
¡Manapunim qunqasaqkuchu haykapipas
Ñawpa punchawpi wayra hina puriq kasqaykutaqa!
We'll never forget that one day we was free
Interview with Russell Means
Yachayninchikkuna / Our knoweldge
Allintaqa kawsanchik, sapanka huk niraq
kaspanchikmiki:
We live well, because each one of us are different.
Jorge Alberto Montoya Maquín
Uywayninchikkuna / Our upbringing
Uqallanchik
Our dear Oca
Technical index edited by: “Perú Ecológico”
Yanukuyninchik / Our cooking
Uqa Chupi
Oca soup
Luz Violeta Tincopa Calle
Runamasinchikkuna
Our native brothers
Colombia Runamasinchikkuna Willakuwasqanchik
Press release of our native brothers
from Colombia
ONIC – UNIPA
Takiyninchik tusuyninchik / Our song, our dance
Ñawpa takiyninchikkuna
Pre-hispanic Quechua Songs
Marcela Cornejo Díaz
Pachakuti / The return of the life
Ichapas Tukuyllaña chayamuchkan?
May be the end is coming
Report of LEAP
Págs. 4 - 7
Págs. 8 - 11
Págs. 12 - 15
Págs. 16 - 21
Págs. 22 - 24
Págs. 30 - 32
Págs. 33 - 35
Pág. 3
Pág. 25
Págs. 26 - 29
Edition No. 6
Supportivecontribution:$5.00Supportivecontribution:$5.00
March 25th - June 25th, 2009
FONDO: TOMADO DE LOS DISEÑOS DE LA CULTURA PARACAS

Hatun willakuy / Editorial
3
Ñawpa kuska kawsasqanchikta yuyarisun
Remembering our way of lifeRemembering our way of life
unqunchikwan tarpuq runam
kachkanchik. Ñawpa tayta
mamanchikkunaqa, sumaq
kawsaytam tarpukuq karaku.
Allpanchikta kuya kuyaykuspa,
murupaqpas (muhupaqpas)
aswan allinnin kaq ruruta
akllarispa.
Ñawpa llaqtanchikkunaqa
chaynataqmiki kuskachakuspa
wiñaypaq llamkamuraku, Pacha
Mamanchikta sapa punchaw
yurarispa, tukuy sunqunchikwan
kuyarispa, raymicharispa.
Ayllukunapi llapantam
hatalliq karanchik:
chakrachanchikkunata,
paquchanchikkunata,
quwichanchikkunata,
pukyuchanchikkunata,
rumichanchikkuanata,
atuqchanchikkunatapas,
wamanchanchikkunatapas, ima
kawsay qasqanta, lliwtam
ayllucharanchik. Chaynam kara,
chaynataqmiki kusi kawsayta
wiñachiraku, sumaq
llaqtakunata. Hatun marka
suyukunatapas.
C h a y n a m i k i k a r a ,
ñ u t q u n c h i k p i p a s s u m a q
yuyariyta, sumaq yachaykunata
tarpukuq karkaku. Tukuy runa
k a s q a n c h i k t a p a s k u y a y
kuyaykuspa, amachaykuspa,
wawa churinchkkunata uywaq
karaku.
¿Imaraykutaq chay tukuy
y a c h a y n i n c h i k k u n a t a r i
qunqaruchwan?. Amapuniyá
paníy, wawqíykuna chaynataqa
t i k r a r u s u n c h u k i k i n
s u n q u n c h i k t a q a . Ñ a w p a
kawsayninchikman kutirisun,
yuya yuyarispa, sumaq kawsayta
wiñachisun, qipa hamuq wawa
churinchikkuna kusi kusisqa
kawsananpaq.
We are people who
cultivate with the heart. Our
grandmas and grandpas used
to cultivate good and nice
crops. Respecting and loving
the land at the same time
choosing the best of the
harvest to be our seeds.
Our native people came
together and worked to be
prosperous and huge. All of
who where reminding every
day to our mother life, mother
world, mother planet. And
loving it with all our heart;
taking care, respecting and
celebrating.
In our communities we had
integrated everything. Our
little farms; our alpacas; our
Guinean pigs; our springs; our
stones; our foxes; our falcons;
every living being; everything
was consider part of the
community. It was and it has to
be to build a happy life; nice
towns and huge nations.
In the same way in our
heads our minds they knew
how to sow a good memory
and wisdom; taking care and
loving our condition of human
being; raising in a good way
the new generation.
Which was the thing for
which we had to change or
wisdom? No. Sisters and
brothers; do not betray our
own heart; let go back to our
own old life style; reminding
and reminding: build a nice life
to have our coming kids having
a happy life.
* “¡Taytaykim kani, mieedaaaaa! ¿Manachu yuyariwanki maqtillu,
pasñacha, chawa misticha?. ¡Qunqaruwasqankim Limaman
chayaruspa! Mamaykipas, taytaykipas, ñuqaykuraykum kachkanchu,
kawsachkanku. Qampas qichasikicha, ñuqaykuraykum
kachkankipas. Ñuqaykum yuyayniyki kachkaniku.”
*“¡I'm your father !“mieedaaa”!. Do You don't remember a little boy, a little
girl, litlle raw mixed?. You did forget me since you get to Lima. Your fathers
also they are because we are; you too, little babe, you are here, because we
are. We are your ancestral memory.
Photo:JuanFranciscoTincopaCalle
S
(*) Una de las expresiones características de los llamichus en el "angoso" de la fiesta del agua.
Llamichus or Salqas on the party for the water in PuquioLlamichus or Salqas on the party for the water in Puquio

Runa kay / Human being
4
By : Juan Rivera Tosi
Pim kasqanchik, hatun llaqtanchikpi ruay.
aking this topic taking about
cultural identity; it is important
elucidate two concepts; to
have clear what are we talking
about. Today listening a lot
about intercultural; plural
culture; cultural diversity and
recognizing that the country is
rich in Culture. But; we can
see what we understand about
culture to know if we are
talking about the same
'language'.
We understand 'identity'
feeling ourselves; acting as we
are; feeling good doing it; and
socializing to people
who coexists with.
Today the problems that
we have are the
individualism and to
have the person above
the society. At the same
time overcrowding the
cultural abuse through
copying values which
are not ours; but those
gave us feeling and
believes that we are
superior to those that
we have and we got
from our ancestors.
Relating to culture;
we are talking about the
way in which men is
acting in their society.
How they are seen,
feeling and thinking
without having conflict. And
how it requires some time to
develop; can take some
generations that involve our
ancestors; having some times a
racial ingredient. However it is
expressed through the
l a n g u a g e , r e l i g i o n o r
cosmogony, moral values,
ways to understand the nature
and how to have a relationship
with, customs, science and
technology.
In our case; we are talking
about at least one hundred
centuries of culture or ten
thousand years; and is
accepted for the official
science; just five centuries, a
little bit more than 500 years
are the occidental presence in
our continent; but it is the
predominant having the
control of the state and all the
structure.
It is right to talk about
Peruvian identity culture?
A lot of people could say
“yes”. But doesn't have sense
when we can see that we talk
about intercultural or cultural
diversity. Doesn't have logic;
Peruvian culture would be an
hybrid; but is that
pretended: To accept
the cultural diversity;
b u t u n d e r t h e
dominance of the point
of view of occidentals.
In Peru there
are too many cultural
identities; each one is
from an old nation; and
now in many ways
could refer as a
religion. Peru is a
country, an state, a
republic; it has a
Constitution, has a
Civil and Criminal
Code; but is not a
Nation. In Peru there
are many nations that
a r e s u r v i v i n g
Photo:CourtesyofGoogle
Cultural Identity and National Reality (I)Cultural Identity and National Reality (I)
T
Our ancestral culture are more than ten thousand years old

5
an economic and military
power that could stay in the
same level of its country's
neighbors; and to expand its
ego and justify the massacre in
this land. Its absence of
knowledge made up an history
in which the people shows up
as an pre-human specie; as
barbarians and savages,
ferocious and cruel; finally to
accept that we really were
humans been but that we
were par of one of those Israel
lost tribes; Jewish descendants
because it we didn't deserve
any kind of respect they were
just thoughtless.
First the colonial scheme
which spent everything to
erase every single trace of our
past and culture. After came
the Independence War which
was managed for the
“Montoneras Indias”, but was
t a k e n f o r t h e
creoles; who kept
with the same
Colonial politics
respect to our
culture. Our history;
our true history;
that one which
should introduce us
as a high developed
society; and that
lived in harmony
with the nature was
totally disturbed,
manipulated; and
these things are still
taught to our kids in
the schools.
We can't leave
to think about what
underground and five
centuries after still are alive.
Those didn't were totally
destroyed; didn't disappeared.
T h e C h a n c a s f r o m
Huancavelica are a Nation;
North Ayacucho is a Nation
and the South is a different
one; the Huancas are another
Nation; and the Colla or
Aymaras; we are too; and
probably tha most ancient
because came from the
Tiawanaku. But there are many
Nations which are still alive in
this land. The Peruvian State
try to teach that there just the
Peruvian Nation; which has to
receive love and respect;
didn't recognizing or denying
to accept that Peru in a
Country with many Nations;
and in the past all of these
Native Nations coexisted in
harmony and cooperation.
The boundaries in
between one and
another were not
given by geographic
frontiers; or that
they had to protect
from any invasion. It
had managed by
cultural factors.
We were able to
develop a society
that didn't know
about hungry and
misery; it was a
society who didn't
s u p p o r t t h e
supremacy of the
m a n a b o v e a l l
species that inhabit
the earth; it was a
society that knowing the
rough of the land had well-
prepared to handle times of
drought or storms. This
society which its difficult
geographic characteristics had
to develop cooperation and
solidarity; still now it survives
in the Andes through the 'Ayni'
and the 'Minka'. It is a society
where the idea of 'private
property' or Slavism didn't
exist because didn't have place
in its reality and projection of
development. It was a healthy
society.
But the history was written
by tyrants
From that time we lost.
The great 'plurinational'
Andean State was dismantling
using politic, military and
religious European policies.
Spain been the most backward
country in Europe came to be
The Perú is a Country, a state,.........but isn't a Nation

6
really means cultural identity
and National Reality in Peru;
when this a racist country
where our ancestral race or
native or indigenous was
always excluded. It is
recognized just our amazing
archeological vestiges values
which are still surviving
through centuries; showing it
as something far away in the
time; past; something that
disappear.
Racisms in Peru
It is not just because the
skin color; it involves the
cultural aspect from that
culture that our grandpas
developed. It takes place in
our native language too; in our
food; our clothing; which are
marginalized for this racism;
which create problems and
conflicts that hurts both sides.
Because it. When an
Andean young man arrives in
the coast; quickly take cultural
behavior which are belonging
to different persons. Many
times is shocking in his own
lifestyle and feelings. If he
d o e s n ' t w a n t t o f e e l
marginalized or segregated; he
just accept it and try to show
up his new social environment
which reject his native
culture.. In that way is
converted in more occidental
among the people.
Some years ago; the
director of the National
Culture Institute in Ica; he said
personally that Peru needed
urgently a Hitler; to do with
the “Serranos” the same thing
that he did to the Jews. It
means: extermination. This
statement given from a
cultural authority gives a clear
idea of the strong racism in the
country.
The problem is bigger. We
are accepting as something
natural concepts instead of
supporting to strong our
native culture give us
aggression and humiliate.
Because we have to listen
again and again doesn't give
any reaction before what it
really means. An example of
this: we have the word 'Cholo'.
It was a word used for
Spaniards with a derogatory
meaning; used to humiliate
and offend us. Time after
when was used to call bigger
part of the population was
accepted and was tried to give
a different meaning: Given as a
Peruvianism that identify a big
sector of the Andean Peruvian
population. From there we
have the word “Cholito”
which could have a meaning of
affection. Never mind a
derogatory word. Trying to
clean up, make up and given it
as something that identify us.
But What Really Mean
Cholo
This word that pretends a
meaning of something own
that identifies the Peruvian.
Does not Peruvian roots. Not
Aymaran not Quechua nothing
Castellan. “Cholo” is a
Nicaraguan origin. Totally
doesn't belong to us. But it was
used formally and it is
Our cultures tey wasn't divided, but integrated on harmony and cooperation

7
pretended that this word unify
us. And we have to feel proud
of it. The Spaniards after
arriving Nicaragua and
conquer it they keep going to
the south until arriving our
territories. Here they rape our
grandmas and those kids who
came from this rapes where
called “Cholos”. But what
really means: In Nicaragua,
when a dog have puppies;
Indians there call Cholos the
puppies. That means “son of a
bicht”. It was the way that the
Spaniards called those sons. It
is because that we where
offended when they called us
Cholos. The word Indian didn't
offend us. On the contrary we
were proud of that: was
greatness; was culture and in
that way we defend ourselves;
but Cholo was an insult.
They gave us another
believe that we are “Mestizos”
too; because we have race
mixed between Whites and
Indians. Which is another
distortion in the meaning of
the word; it is an outrage.
Mestizo is not a mix of races; it
is a mix of species: the horse
with a female donkey which
gives a mule. The orange and
the mandarin gives the
tangelo. And what is the
characteristic of the product
of this reproduction? Been
hybrids; to have not an option
to reproduction. And that is
the idea given to us: Hybrids. It
is because this distortion that
gave us a cultural smuggling
harmful as a country project
Peru has an stigmatized
past; and blind present to our
cultural legacy. And an
uncertain future. Where the
salvation would be to write
again the our History. Take
againg our roots. Pick up the
positive of the cultural shock
that took place with the
occidentals. From there to
move forward as a Country.
Next edition: Writing again
the History
"After, come the independence war, that was support by the indigenous
montoneras, but finally was snatch by the Creoles"
"...our unique salvation table could be
rewrite our history, return to our roots,
pick it up the positive of cultural
crash that happened with occident,
and starting there
go foward like a country."

8
RUNAP SIMINCHIKSI WAÑUKAPUCHKANÑA:
It’s Saying that our Quechua language is dyingIt’s Saying that our Quechua language is dying
¡¡¡AMACHAYKUSUN!!!
!!!WE MUST PROTECT IT!!!!!!WE MUST PROTECT IT!!!
By: Leo Casas Ballón
th
his year; on February 19 .
T h e U n i t e d N a t i o n s
Educational, Scientific and
C u l t u r a l O r g a n i z a t i o n
(UNESCO); in Paris France
lunched the electronic version
of: The new “UNESCO Atlas of
the World's Languages in
Danger” pointing out the
Quechua And Aymara languages
as some of those which are in
serious danger of extinction or
sentenced to death.
When the UNESCO experts
are saying that some language is
in 'serious danger' is because
when the children are not
learning any more the language
as a mother tongue; besides
they are turning in 'passive
bilinguals'. In this case, they
understand but do not speak. In
Peru; 60% of children from
Quechua speaker areas they are
not learning the language at
home; neither understand it
listening outside of home, in the
community. Even many parents
are opposed to have programs
of bilingual education in the
community schools.
Precedents:
1. Last century by the 40s. There
was the Rural Center School
(NEC). The main objective
was “to incorporate the
native population to the
national environment”. One
of the main strategies had
actions of teaching of basic
literacy and Castilian. It is
unobjectionable. But from
there was spread the false
quote which mention:
“meanwhile the pupils keep
talking 'their dialect' (sic); they
T
“Several of the few programs of intercultural bilingual education are made by private
initiative and even hostility from officials MINEDU”

9
will never learn to speak
Castilian.
2. In each Province capital there
was a “Teaching Castilian
Supervisor”. The sanctions
for pupils who were speaking
even one word of their native
language were from fines (in a
society where the economy
even after 60 years is still just
for subsistence) to be carrying
buckets with excrement from
silos to throw in the river or
open land.
3. On 1990-91 the provincial
and regional offices from the
Agricultural Secretary. They
had a systematic campaign to
change the idigenous names
of the communities. When
the leaders of communities
where going to those offices
to have some procedures or
to have some classes and
technological training. There
were some excuses were
between “modernity” to
“negative of the computers to
write those names”.
4. From the 1993 Census. Made
during Fujimory dictatorship.
3'200,000 Peruvians were
speaking Quechua. IN cities
like Cusco, Huamanga,
Abancay, Lima, etc. In which
the majority of the population
are Quechua speakers. The
citizens and their relatives do
not had the question if they
speak Quechua. Was it a
simple omission? No one
believe it.
5. On 1994. Marta Hildebrant
said that the Quechua was a
death language. The odd thing
is that this lady is a
professional linguist. And a t
that time was the president of
the Education and Culture
Commission from the
Peruvian Congress. Someone
refuted her in Quechua; she
said that it was a
l a n g u a g e f o r
r e t r o g r a d e s
( b a c k w a r d ;
enemies of the
progress).
6. Last Century in
the mid 90s. The
“ J o s e M a r i a
A r g u e d a s ”
CADEP had a
UNESCO prize.
For a successful
program. It was a
self teaching of
basic literacy
using Quechua
and their culture.
Achieving that
Chincaypukyu
( A n t a - C u s c o )
women learned in
a month how to
read and write in Quechua
and in three months in both
languages (Quechua and
Castillian).
The nurse Luisa Maria
Cuculiza. At that time
Wo m e n S e c r e t a r y i n
Fujimori's government. She
banned the CADEP to keep
working in that way. Giving
the teaching of basic literacy
to the Army. Not any more in
Quechua just in Castilian. This
people from the Army
without any pedagogical
training or experience.
Five years after. The Parqu
T ' i k a C o m m u n i t y
(Chincahypukyu, Anta-
Cusco) send off a primary
teacher accused of 'teaching
in Quechua in the school;
which was an evil plan to limit
their kids having the
a d v a n t a g e s o f t h e
m o d e r n i t y ” . J u s t a
coincidence? What do you
think.
Is it true that the Quechua is really different in each Region; that among
Ayacucho, Cusco, Ancash, etc people we can understand each other?

10
7. Fujimori's Government
closed the National Direction
of Bilingual Intercultural
Education from the Secretary
of Education. After it was
opened again because the
presure of International
Organisms. But it had lower
category. Less autonomy. And
really not many budget for
supplies and teachers training,
etc.
8. Ten years ago. The Education
Secretary gave in to public
competition the positions to
be teachers in an alternative
project for Rural Education.
One of the essential
requirements was to talk
Quechua and to really know
the traditional local culture.
The Education Authority
from Bolognesi-Chiquian
Province said that the
requirement was not
necessary in that place;
because “that Quechua
problem was eradicate thanks
to the efficient labor of the
teachers and his good
direction in his position”.
Before this we were in a
closest community selected
as a pilot center confirming
that 60% of the mothers
were Quechua monolinguals.
9. On July 28, 2006. Hilaria Supe
and Maria Sumire; Native
Congresswomen from
Cusco. They took oath their
positions in Quechua. Martha
Hildebrant shouting obligated
them to oath in Castilian.
10. Last Year. In the famous Viña
del Mar International Festival,
i n C h i l e . T h e s o n g
TUSUYKUNSUN (“let go
dance”). Combination of
“Ayachucho's Pumpim” and
Rock won the first prize in
Folklore genre.
11. A few days ago;
in the Berlin
International Film
F e s t i v a l ,
Germany. The
Peruvian Movie
'The Frightened
Boob” won the
highest prize;
which is a Golden
Bear. 40% of is
spoken in that
m o v i e i s i n
Quechua and the
main character is
Magaly Solier
from Huanta,
Ayacucho. She
sang in Quechua
w h e n s h e
received that
v a l u e d
worldwide prize.
12. On November 2008; in
Tambo, La Mar. It had the
Ayacucho's Song XV Festival.
Participated 350 primary,
secondary and high education
students from the eleven
provinces. One of the juries
received insults because he
try to highlight the event
spoken in Quechua from the
stage. The next day, an
student girl sang a song
composed for her teacher.
Denigrating to 'the Indian jury
with people face”. At the end;
a group of people gave insult
to the jury “because they gave
the prizee to a 'cholita' who
sung in Quechua a native
song; to mocking the 'modern'
and 'globalized' teachers as
them. The authors of those
three acts were teacher born
in Coracora. But they boast of
their Spanish lineage.
SOME THOUGHTS:
1. Several of the few programs
of intercultural bilingual
education are made by
private initiative and even
hostility from officials
MINEDU.
2. Valuable experience as the
program of intercultural
bilingual education in Puno,
which produced excellent
educational materials and
provided training specialist
teachers Quechua and
Aymara, were nothing if end
foreign aid.
3. Some Protestant sects
conduct literacy campaigns in
Quechua, but only to its
followers to read the Bible. In
return, stripped of their
knowledge, values and
a n c e s t r a l c u s t o m s ,
prohibiting even attend
community meetings and
tasks.
4. Many bilingual education
programs fail for lack of
It depends from the State or us that the Quechua
won't be death?
Photo:RhondaJorgensen

11
The Intercultural-bilingual education should be just to native people or for every Peruvian and made in cities like Lima,
Cusco, Huamanga, Iquitos, Abancay, Pucallpa, Puno, Huaraz, Juliaca, Utkubamba, Bagua, etc.?
Photo:RhondaJorgensen
information from the State to
the community about the
great advantages of learning in
our first language and study
the method with Castilian
language.
5. Is the UNESCO right when is
saying that Quechua is dying?
6. Is it responsibility of the State
or of ourselves that Quechua
does not die?
7. Who should promote the use
and validity of Quechua?
8. Is it true that Quechua is so
different in each region, that
people from Ayacucho,
Cusco, Ancash, etc. we can't
understand each other ?
9. Is it true that as we speak
Quechua, never learn
Castilian?
10. Is it true that Quechua has no
alphabet and therefore can
not be written?
11. What does the Quechua
today?
12. Who should learn Spanish or
other languages?
13. Does intercultural bilingual
education should be only for
Indians or for all Peruvians and
implemented in cities such as
Lima, Cusco, Huamanga,
Iquitos, Abancay, Pucallpa,
Puno, Huaraz, Juliaca,
Utkubamba, Bagua, etc.?
14. What would win or lose if all
Peru speak an indigenous
language?
15. How many of us have put
Quechua names to our
children, speaking them and
telling histories in Quechua
and, sing with them in
Quechua?
16. What do you think about the
triumphs of Quechua abroad,
against the refusal of parents
to talk to people in Quechua
language to their children?
17. Many believe that soon only
the Americans and Europeans
will talk Quechua and they're
just interested in learning
songs and stories in this
language. What do you say
about it?
18. Many parents are opposed
to bilingual education
programs, which teach how
to read and write in Quechua
and Castilian. What do you
think?
PROMISE AND
INVITATION
The next issue will answer
several questions. Those
interested in learning Quechua,
from the alphabet to find an easy
and fun to learn this language,
songs, jokes, stories, numbers,
etc.. Learning to read and write
with very practical exercises.
And the grammar, which is very
easy and useful.

Yachayninchikkuna/ Our knoweldge
12
ALLINTAQA KAWSANCHIK, SAPANKA
HUK NIRAQ KASPANCHIKMIKI
WE ARE ALL DIFFERENT AND FOR THAT OUR WORLD IS HARMONYWE ARE ALL DIFFERENT AND FOR THAT OUR WORLD IS HARMONY
By: Jorge Alberto Montoya Maquín
Let's talk about our way of life, about our culture and our philosophy. "
¿Philosophy?
hilosophers and scientists
of the modern western world
have defined a particular way
of how you feel and
understand the world and its
thousands of secrets, and
have called it Philosophy.
A m o n g m a n y o t h e r
characteristics they say has to
be objective thought, to let
you understand the world.
Moreover, most of them say
that only in the context of
p h i l o s o p h y, y o u c a n
understand the world. Thus it
appears that there
are people that
have philosophy
and there are
others that do
not.
In the Andean
world we do not
understand this
issue well. We
know that every
living organism in
the world has a
perception and
understanding of the world,
this is a feeling, and
consequently can not be
simply an objective thought,
like he has no feelings.
This perception, feeling
and understanding of the
world, is what lies at the heart
of the life of each agency and
allows it to adapt to the
thousands of circumstances
of daily life, but if they have no
understanding of the world
they do not adapt to the
myriad of circumstances and
changes that happen, in other
words it is their intelligence.
Therefore the category
that the modern Western
world called "Philosophy" in
the Andean world we call our
w a y o f “ f e e l i n g a n d
understanding the world”.
Not that we do not have a
philosophy, but ours is
different from what they call
philosophy.
There are many
ways to feel and
understand the
world, in fact
every organism,
every people and
e v e r y
circumstance is
different. But
there are some
features that are
more integrated
a n d s o m e
fundamentals or
basics that are
WE LIVE WELL BECAUSE EACH ONE OF US IS DIFFERENTWE LIVE WELL BECAUSE EACH ONE OF US IS DIFFERENT
Some of our ways of feeling and understanding the worldSome of our ways of feeling and understanding the world
P
Our world is the world. Is very wide. It is a great mood.
Mood of moods . It is a greatmatching up, a great relatives.
A great weave. It is weave of weaves.

13
similar for all or the majority.
They want to talk, so we want
to talk
Here, we must feeling
some of them.
Pacha, the world is broad
and specific. (1)
Our world is the world. Is
very wide. It is a great mood.
Mood of moods . It is a great
matching up, a great relatives.
A great weave. It is weave of
weaves. It is woven fabrics. Is
so large, colorful, shelter and
generous to get all and is here
where they get to all of our
senses. To the best of all the
senses. It senses of meaning.
Reaches as far as we like, as
far as our liking. Reaches all
tastes and pleasures of life. It
is comprehensive as we might
say in the Quechua language,
or Kapay Kapak as when we
say Kapak Yupanqui ().
Also, our world, the world
is very specific. As specific as it
is each organism. As specific
as each people, each
community, each wood, each
hill, and each pond and each
sky, each region, as every
human, as each bird, each
biped, quadruped and each,
as each tree or plant, each
stone, each love, each feeling,
each direction, each path or
walker, as each song or
charm, as each scent, each
smile or laugh, like every
flavor or taste, as each plate,
like every mood. Is what is
provided, manifested, adding,
or specify, as we might say in
Quechua languages, Yapay or
Yapak.
Is as specific as each
condor, eagle, as each alpaca,
each vicuna and, as each
puma, each buffalo, each elk
and, as each algarrobo, as
each ceibo, each sauce, each
molle, each corn as each
potatoes, as each cotton, as
each “toyo” (fisch), each crab,
as every sun, like each star,
like every human. As each one
of the living of this life.
Great life, world: couples,
tissues.
The world, the bodies are
formed as pairs. The pair
amplitude is the specificity, is a
Also, our world, the world is very specific. As specific as it
is each organism. As specific a s e a ch peopl e , e a ch community

14
shadow, black, other, and vice
versa. One is the other side
are the sides of the same
body. One is love, “yana” ()
other. Are “yanantin”. Are
few, couples appear. They are
n o t o p p o s i t e s , b u t
convergent. Ties are linked.
One gives, adding, or
supports the other. They are
not like the opponents to try
to correct each other, like the
dialectic, but as partners,
one's life depends on the
other. They Are talking.,
Bringing everyone back to the
other, and linking. Amplitude
is the apparent specificity, and
specificity is apparent in the
amplitude. Both appearances
are in the world. They are
only different appearances of
the world, our world.
That means, or ,what they
perceive the world, is also
manifested in the languages
that people have. If you pick
the words that express the
“Quechua” language breadth
and specificity, it is “Kapak”,
“Kapay ” and “Yapak”,
“Yapay” respectively, we can
record that is written in a
similar fashion, but are read
from different but similar way.
KAPAY, when reading
from left to right, expresses
the depth, but it is read from
right to left (YAPAK),
expresses the specificity.
Similarly, YAPAK, when
reading from left to right, is
the specificity, but read from
right to left (KAPAY),
expresses the amplitude.
If so, it is impossible to
destroy one another because
they are written with the
same sound, with the same
sounds. They manifested,
among them, talking with
similar tastes, similar
welcomed with similar
pleasures. Tastes and delights
of pleasure and for life.
As we know that everyone
is different, because the
world is specifyc, the feeling
we have is respect for each
Is as specific as each condor, eagle, as each alpaca, each vicuna and, as each puma...

15
other and every organism in
the world. We do not need to
be tolerant, just respectful.
Our knowledge, our
wisdom.
This is our life and our
thinking. Our lives and our
thoughts are facts of everyday
life, specifically, is that we live
and therefore we know it.
From this knowledge,
w i s d o m d o , b e c a u s e
knowledge is specific, it's a
couple of wisdom, which is
extensive. Our breadth and
power of thought is paired in
this way in everyday life. It is
not therefore an abstraction
or a theoretical speculation,
which by definition is a
generalization of the
experience that isolates
specific and concrete.
Knowledge and wisdom
are not hypotheses or
proposals that should be
checked and that the time and
life just to show that they are
incomplete or wrong. The
knowledge and wisdom is
what one knows who has
lived. Nor is it a claim to
knowledge, the claim is alien
to our way of being, is a
knowledge, that means the
certainty of something
because it is so. Generally not
intended, because knowledge
is not generalized, but is large
at the same time specific.
Specifically it is, or is broad
in that it is more specific, both
because it is as accurate as it is
the accumulation, or the
linking of more specific
events. That is why both the
taste and curiosity that make a
more precise in its look and
see, listen and hear in his in his
touch and feel, and smell its
perfume, among other
aspects, such as dedication,
years and the experience of
life, mothers and fathers of
wisdom.
Lima, March 1 2009
"As we know that everyone is different, because the
world is specifyc, the feeling we have is respect for eachother and every organism in the world.
We do not need tobe tolerant, just respectful".

16
Manapunim qunqasaqkuchu haykapipas
!!We'll never forget
that one day we was free!!
!!We'll never forget
that one day we was free!!
Ñawpa punchawpi wayra hina puriq kasqaykutaqa
Interview with Russell Means
By: Juan Francisco Tincopa Calle
Who is Russell Means
uring the decade of 70s., an
i m p o r t a n t i n d i g e n o u s
movement in America, called
A I M - A m e r i c a n I n d i a n
Movement,appear into the
public arena in the U.S. And
managed to break the absolute
silence that of genocide that
occurred over the the survivors
of their nations inside the "Indian
Reservation". Journeys of
struggle espiritual, cultural,
movements of claim, and armed
resistance, where a contingent
of warriors united Indians,
succeeded the revival of their
nations, incredibly recovering
their identity and culture (even
though there is a segment of the
population on Indian reserves,
which continue tricked-tested)
through an effort of reeducation
based on the wisdom of their
a n c e s t o r s a n d a c l e a r
determination to bring the truth
alive.
Much was what they
achieved, after suffering a huge
repression and abuse of giant
against a child, where many
were killed on the road and
imprisoned until now suffering
injustice. One of the scenarios
from this struggles was the
Oglala and Pine Ridge Xiux
“Indian reservation”, in South
Dakota, and one of the main
leaders of that movement was
Russell Means, who after more
than 35 years has managed to
generate a movement of
liberation of the nation Lakotah
peaceful, spiritual, educational,
cultural life care, where, based
on justice and the laws of the
oppressive state and the
territorial scope of the
reservation, have taken the step
towards its establishment as a
free Republic: The Republic of
Lakotah . All the way there, we
got to do this interview.
Russell Means is a clean
speaking person, because he
usually find the best way to tell
the truth about the history of his
people and also make us reflect
on our own history. When one
talks to him, feels like we are in
front of a natural leader, an
enlightened Indian Lakotah has
made to assimilate the wisdom
of their ancestors and the
memory to be able to pass on to
their people, their descendants
and brother, as we , natives from
Tawantinsuyu nations that we
are still struggling to regain our
identity and culture, battered by
more than 5 centuries. Today I
want to give to our readers the
first part of that interview.
QAWAQ.- How was the
beginning. How was the born
of the Lakotah Nation?
Russell Means.- Well, in our
creation story, we come from
the seven sisters in the universe.
And those sisters or stars, we
came to the water and then
from the water we emerged and
became Lakotah.
D
Photo:HowardOlson
The interview was made in his Ranch of "Porcupine",
by the Pine Ridge, free Republic of Lakotah

17
Now when we came to this
earth we were warned by the
Great Mystery: Not to come.
But we were tricked. We do not
have a devil, we do not believe in
evil. There is no evil in the
universe, so but we have a
trickster and he likes to trick us
and he tricked this one family, on
to this earth, and they fall in love
with the buffalo.
And to make a long story
short, when they came back and
they told other families, they
convinced other families to
come out. So when we left the
Great Mystery, the Great
Mystery told us: When you
made your decision, you go out
there as the buffalo go, so go the
Lakotah.
Now the white man almost
murdered massacred all the
buffalo, a hundred and ten years
ago. Almost all the buffalo were
gone. Almost all Dakotan were
gone. Then the white man
decided to save the buffalo and
to save us, so they put the
buffalo on our reservation; –he
show example on the table-
here's our land, here's our
reservation. He put us there.
Over here, on even smaller
reservation put the buffalo
there. The buffalo starts
growing. We start growing as a
people.
Then they started breadding
the buffalo with the cows and
the buffalo spread. We started
leaving the reservation and
breathing with white people and
we spread. So that's the story of
my people.
Now, you see, a hundred
fifty seven years ago we were
free, and we militarily defeated
the United States government,
the United States of America, on
the field of battle, and they
begged us for the peace.
We had no knowledge of
liars, we did not think that
responsible human beings
would lie. That grown man, old
white man, we did not believe
they would lie. But they do, all
the time. To themselves they lie.
So, we made peace with
them and we gave them what
they needed and we even gave
them more than what they
needed. We even gave them a
piece of our land. Just leave us
alone, but they didn't leave us
alone. They kept lying, kept
lying, and our land kept shrinking
and it kept shrinking until today.
But, remember that was a
hundred and sixty years ago. My
people, my ancestors had
children. Those children never
went to white man schools, they
didn't went to white man
churches. And then the white
man outlawed our religion, our
way of life. We don't have
religion, we have way of life, and
that was outlawed. When they
put us on this little, tiny
reservation, this is what you see
here. But those children of my
ancestors who had been free,
they never went to school so
they still had a purity of heart
and the beauty of the mind. You
k n o w, t h e y w e r e n o t
contaminated by the white man.
No education no religion.
Photo:HowardOlson
Cover of autobiographic book of Russell
Means: " One of the biggest. baddest,
meanest. angriest, most famous
American Indian activists of the late
twentieth century...”
The Great Mystery told us: When you made your decision, you go out
there as the buffalo go, so go the Lakotah.

18
So we had to hide, out here
in the open. We had to hide and
pretend that we were okay with
them, but at night we would go
into this creeks where there are
trees and we would hide and
have our secret ceremonies.
Otherwise they would put us in
prison if they caught us praying.
But those young children that
my ancestors had, they became
my grand-parents. I got to grow
up with those people who never
went to school.
So they had this beauty with
them and this wisdom and they
passed it on. One of the things
they told us, my grandpa told
me: We must never forget we
were free people, because if we
ever forget that we were free
we will seize to be Lakotah, no
more. No more Lakotah. So I
remembered that.
In 1974 we had a conference
for all indigenous people in the
western hemisphere, but only
the indian people from Canada
and the United States could
come, and they all had to come
here with their own money and
their own food but, we had this
meeting over 5 thousand of the
people came.
Now, in all of North
America, you see, the white
man says: There were 14 million
indigenous in North America,
United Stated and Canada.
That's what he says: 14 million.
Well, he killed almost 14
millions. So, there's only about a
million of us left in all of North
America. You have more
indigenous people in Peru than
we have in all North America.
Now, so that 5 thousand
people who came to our
convention and they had to pay
their own way to our meeting,
that's a fantastic number,
because we were very very
poor. But those old people were
still alive, the ones that never
went to school and that couldn't
speak English, they still alive and
they watched the meeting and
they listened and then at the end
of the meeting they told us what
to do.
They told us to do two
things: to get the world, the
international community, all the
nations of the people, to
r e c o g n i z e u s : I n d i a n s ,
indigenous. So we did that, we
went out, we formed the
international treaty council, we
had this, with help with the
United Nations had our first
m e e t i n g s i n G e n e v a ,
Switzerland in 1977. We did
that.
From that meeting, grew a
movement, we did more than
what the old people told us to
do. What They wanted of us, the
indigenous people in the
western hemisphere, all of the
Americas, to be recognize; but
we got all indigenous people of
the entire world recognize, and
The Pow Wow is a of ancestral indigenous traditions of North America that attach them
spiritually. The Lakotahs get this practice evary time that became possible.
Photo: Pow Wow en Pine Ridge. Howard Olson
Wounded Knee and the resistence of Lakotah nations at the 70ths
Photo:ArchivoHistóricoLakotahPhoto:ArchivoHistóricoLakotah

19
a year ago in September
of 07, the white man's
year, the United Nation
recognized the rights of
indigenous people all
over the world.
Everybody voted for
it, even Peru. Everybody
except four countries:
The United States,
Canada, New Zeeland,
and Australia, all English
speaking countries. The only
ones that voted against it, China
voted for it, Russia…, they all
have indigenous people. All of
South America and Central
American voted for it, because it
was a non binding resolution, it
means nothing except good will.
that's all it means, but those four
countries said no!. they refused
to do this –! give the hand !-
They said we don't exist and we
are not important. So that's the
kind country I live in. Now, my
people live in.
The second thing those old
people told us to do was to
never forget that we were once
a free people, and that we have
to re establish our freedom. So,
after the united nation
recognized the indigenous
people of the world including
us, we then went to freedom, so
I traveled around by myself with
one other man, because the
gasoline was very high cost and I
could only afford gasoline for
myself and him, so we went
around to all my people
Lakotah, all my people. Lakota in
the white man's language
translation is it means a people
together, with a good heart,
with one heart.
So, I went around to my
same. When I was born in
1939, seventy winters
ago, my mother and
father, because they had
been forced into boarding
schools, they were
molested; they didn't
want their children going
there so they left that
reservation and went to
work in the United States
war machines, war
industries, the only place they
could get a job and raised us all in
California, but they'll bring us
home every summer. And even
one year I come here and stay,
and I went to school, and I quit
school. I didn't want to be brain
washed but anyway because of
their experience they didn't
want their children turning off
that way, so we got an education
in the white man school but we
also got to learn our way of life,
free from fear, so that changed
us different from my focus and it
changed us from most of the
people who went to boarding
school because their spirit
haven crushed and they lived in
fear and they still do, around
here.
Remember, when the old
people told us to be free, well
me and this man went around to
my people, for five months in 07
in the summer time and in the
fall and we got enough people to
agreed that we should be free.
Now, we have made because,
remember, we defeated the
white man and we made a treaty
with them, international treaty
according to his laws and that's
what he's been lying to us about
census; he kills us and smothers
us to death. So we went to
Washington DC the four of us as
representatives, and a small part
of our people who still wanted
people. Now, since they put us
in this little pieces of land here
and there, on reservations, the
really concentration camps, and
they wont let us do anything
except go to school. Biggest
mistake in our lives, to let our
children go to school. We had no
choice, they forced it, they
would come to the house grab
our children take them off and
we wouldn't see them again until
they are adults.
Its called boarding schools
and there my parents went, so
my grandpa didn't go, but my
parents were forced because
they were born in 1914, they
came and grabbed them. They
took them to the schools.
wouldn't let them speak their
language forced them to be
Christians, and killed them, and
tortured them, sexually
molested them, and beat them,
and then; when they had beaten
them down and trained their
minds and let them come back
here. So this is the kind of Indian
people we had to work with.
People that we have lost
everything but there were still
laws hidden to children, they
hidden.
So, we manage to survive
and in a way of life and a little bit
of our way of life survived, as
best we could. but we have it all
Photo: Archivo Histórico LakotahPhoto: Archivo Histórico Lakotah
We don't have religion, we have way of life,
and that was outlawed.

20
"The second thing those old people told us to do was to
never forget that we were once a free people, and that we have
to re establish our freedom”
to be free not all people wanted
to be free. We have a saying as I
mention earlier, you can capture
a wolf and put it into a cage that
wolf will always try to escape
the cage but if that wolf has pups
in the cage, those pups will
never try to escape the cage,
that's my people today.
We go around and there is
enough who still want freedom,
and then there are ones who still
try to live our way of life, the
spiritual way of life. So they hang
onto it those teachings. And we
went to Washington D.C., four
of us, and we formally
withdrew from our treaties with
the United State of America,
which means, because we are
superior country, we are
superior Nation, When we
withdrew from our treaties with
United States, they no longer
have any say so over us. We are
free and an independent
country, we go back to what we
was when we signed the treaty
and that's where we are today,
that's why we have here , this is
the capitol of the free republic of
Lakota.
QAWAQ.- In our country,
in our nations, for a long time
we had to go to school, we had
to share different traditions,
destroy our culture they
destroy everything. That's the
problem and all of us need to
survive. That's why I thought it
was really interesting in the
Republic of Lakota, when you
showed the futuristic ideas,
like: the T.R.E.A.T.Y. School,
and new kinds of investments.
You try to do something in our
way of life. What can you tell
us about your projects of the
free Republic of Lakotah?
Russell Means.- well first of all, I
had militarily fought. I jus to
blond with a militan idian
organization called the
American Indian Movement in
the 1970's, just over the hill at
Wounded Knee we fought the
united states of the America,
they surrounded us and we
fought them and we won.
They came to the table,
again, and we beat them again,
like a little mouse against a lion,
and they agreed to everything
we demanded and we even
went to their courts, their
criminal courts and couldn't
convict us. It is Because they're
such liars and crooks, we caught
them lying and we caught them
being crooked. So, that's how
we won.
And then I fought against the
Sandinistas, we were invited
down to Nicaragua and with the
Misquito and Sumo and Rama,
Indian people who live there,
who are fighting against the
Sandinistas, the Communist. So,
Me I am Lakotah, I'm who I'm;
I'm not “a washita”, I'm not a
white man. I don't believe in his
ways. I have fought against the
capitalist giant and the
communist giant. Now, I don't
believe in the gun, but like any
natural animal, when you are
corner, and it's a matter of
survival, then you fight.
When my people are about
to disappear I choose to fight,
not ours, and
finally, like you
said, many people
don't want to be
free, they just
keep surviving in
this way. If any
g o v e r n m e n t
became corrupt,
people would say
it is ok: “That is
the modern life,
and we have to
accept them”.
But, when they
Lakotah territory doesn't have to wait anymore for the freedom of his people.

21
because I'm in the corner; I have
children, grand-children, and
great grand-children. But I no
longer will pick up the gun. I
don't believe in the gun, my
people, my ancestors we never
believed in gun, if we did, the
white man wouldn't be here.
QAWAQ.- It is very similar in
South America…
I know, that's the way we
are, we live. He says, he has his
religion and if you obey his
religion we go to heaven. !We
came from heaven!. That is the
way we live in the western
hemisphere, let me tell you
something: Our ancestors we
had no disease, we had no jail,
no locks, no keys, no prisons,
that's heaven. We knew how to
live with all of life, !that's
heaven!. We know how to live
with the trees, we know how to
live with the insects, we know
h o w t o l i v e w i t h t h e
jaguars…you know? and yet, the
white man he still looking for
that; he came here and crushed
heaven. He crushed heaven,
heaven on earth.
We can think far beyond
what he is capable, and it is
because of our woman. That is
why we are so far ahead of the
white man, We are pity of the
white man, because he doesn't
know the beauty and the value
of the woman…
.So, we fought against that,
and now, we are free Republic,
living up to the white man's law,
that's why we are free, because
we are living up to his laws, so he
can't coming with his guns,
because we have no guns, and
that's just the way it is, and we
are still willing to live up with
him, just like our ancestors. You
see, we still believe in heaven.
That's why the meaning of my
nation is the “people together”.
You know, the English
language is very bad language,
very primitive language. You
can't express yourself in English,
you can't tell the truth in English,
It is deceitful languages it is a
language of liars, because it got
so many words and that means
different things but you say in
same way. It's an idiotic
language, it's really sad, so, when
I listen to an English speaker I
feel sorry for them, because
their language means they can't
talk from the heart, its
incapable, the languages keeps
them prisoners, their heart
prisoners, isn't that sad?
So, we live up to their laws,
to their papers, and they can't do
anything. I mean, they will,
eventually, if they perceive us to
be a threat they'll kill us, so, we
are not a threat, and that's the
beauty of it, and now as I watch
the white man worlds fall a parts
around him, I remember the
teachings of my ancestors, and
you and I get to live in the time
when the white man destroy
themselves, and they always
does it. The Spaniards did it, the
English did it, the Dutch did it,
Germans did it, Americans are
doing it now.
Lakota in the white man's language
translation is it means a people
together, with a good heart, with one
heart.
Photo:ArchivopersonaldeRussellMeans
* It will continue at the next edition

22
Uqallanchik
Our Lovelly Oca, (oxalis tuberosa)Our Lovelly Oca, (oxalis tuberosa)
Reina:
Filo:
Clase:
Orden:
Familia:
Género:
Especie:
Plantae
Magnoliophyta
Magnoliopsida
Geraniales
Oxalidaceae
Oxalis
Tuberosa
Technique index: Perú ecológico
NUTRITIOUS
HEALTH
STARCH:
FORAGE:
Oca is a tuber which can be eaten in different ways: baked, parboiled and fried. It could be as
a salad mixed in vinegar or as a desert.
At the Andes, this tuber after been harvested is left at the light of the sun. Gives a sweeter
flavor because develop more saccharin itself.
It is obtained the chuño from oca. It's called cjaya.
The has an astringent effect.
The leave's juice is used to help in testicle infalmations.
Oca's leaves boiled helps in sore ears.
Form this tuber is obtained a finest starch.
The whole plant is used to breed pigs.
OCA
GENERAL INFORMATION
OCA is a Quechua name of a native plant from the Andes; which is one of the oldest cultivates
in those areas with more than 8,000 years old. It was found remains of this tuber in several tombs
from ancient cultures in the coast; far away from its original place of cultivation.
In the high Andes just the potato is more important as a cultivate rater than Oca. Its pleasant
flavor and smell and different bright colors are giving and attractive exportation market to
cultivate in industrial volumes.
POTENCIAL ECONÓMICO

23
Nutrition Facts %
Water 70 a 80
Carbohydrate 11 a 22
Fat 1
Fiber 1
Ash 1
Protein 9
DISTRIBUTION AND CULTIVATION
Oca grow up mainly in the Andes; between 2,800 and 4,000 maters above sea level. But
now is cultivated in other countries like New Zeeland for example which is the main Oca
exporter to Europe.
Oca,s reproduction is by tubers and stems and not by seeds. The cultivation is similar to
the potato plant. The production average is around 5 tons for hectare; in better conditions
the production could be 7 tons. But in researches gave 40 tons for hectare.
NUTRITION FACTS
It is variable but same or better than the potato. The protein content is not uniform is usually
close to 9%and has a good quantity of essential amino acids.
Fresh has the following nutritional values:OCA
MORPHOLOGY
HEIGHT:
LEAF:
INFLORESCENCE:
TUBERS:
is perennial compact herbaceous in between 50 to 30 centimeter of height.
Stem: has a cylindrical shape and its color alter by yellow, green, violet and reddish.
has alternate leafs and trifoliate similar to clovers; its kind of growth, shape, angles
and thickness give an efficient way to have a good photosynthesis.
It has in the upper axilla of the stems. And has four or five flowers. Each
flower has five yellow petals whit some purple stripes. Has ten stamens. And one pistil which has
variable height. These structure helps the crossed pollination.
The has a ellipse and cylindrical shape. Its flavor could be sweet or bitter. Has
many buds or 'eyes' in its surface and so many colors as white, pink, yellow, orange, red and
purple.
OCA
OCA
OCA

24
AGRICULTURAL AND ECOLOGICAL REQUIREMENTS
SUNLIGHT:
RAINFALL:
Requires day periods less than 12 hours to start having the tubers. Mostly with
long sunlight days just develop leaves.
This cultivation grow up in places in which there are 570 to 2,150 milimeters of
rain. Distributed in uniform rains a long of the oca's lifecycle.
Nombres Comunes :
- Occa, o'qa, okka (en quechua); apiña, apilla, kawi (en aymara).
- Ibia (en Colombia); quiba, ciuba, (en Venezuela).
- Sorrel, kao, yam (en inglés); truffette acide (en francés); knollen-sauerklee (en alemán).
VARIETIES
There are at least 50 vareties. The most biger collection of oca's germplasm are in Cusco,
Perú where there are 400 access. There are in Puno, Huancayo and Quito, Ecuator too.
The most popular varieties in Perú are the following:
Oca Pumpkin (yellow tuber)
Oca Chachapea (grey tuber and sweet)
Oca Paucar (red tuber and sweet)
Oca Mestizo ( white tuber)
Oca Nigro (black tuber)
Oca Luncho (white tuber and bitter. It is used to make chuño.
Huari Chuchu (long and red tuber)
Khella Sunti (white really fade tuber)
Chair Achacana (yellow tuber with black stripes)
Lluchu Gorra ( pink tuber. And when is baked loses its skin.
Floury Keny (so yellow tuber almost orange)
Uma Huaculla (red tuber with black and big buds)
Oca
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.

Yanukuyninchik / Our cooking
25
By: Luz Violeta Tincopa Calle
Uqa Chupi
Oca SoupOca Soup
With andean tubersWith andean tubers
INGREDIENTS:
4 liters of water
½ kilo of Oca, 6 mashuas, 4
yellow potatoes, ¼ kg.
melloco 1 / 2 pound of peeled
green beans.
200 grams of fresh caw's
cheese, a cup of cow's milk or
1 small can evaporated milk.
1 tablespoon salt flush
kitchen, a branch of Huacatay
(6 compound leaves). 6
coriander leaves, three leaves
of Yerba Buena, a branch of
celery.
PROCEDURES.
1. Pan with four liters of water, bring to medium
heat.
2. Wash the tubers: geese, mashua, melloco,
potatoes with a cloth, remove all the earth,
remove skin of the tubers also stalk (Huata) if
they Was. Cut 1-cm tip of the mashua.
3. Cut: goose and potato four mashua along, cut
into slices olluco very Fine. Add to the pot. Add
the beans when the mixture is already boiling.
Add half the cheese can be crowded or chopped cheese (cheese) or añejo.
4. Boil for about half an hour to get the soup is added one tablespoon salt flush,
the other half of cheese or chopped crowded, the huacatay and milk.
Chopped celery and Yerba Buena is added to
the top.
5. Serve in bowl.
NUTRITIONAL VALUE:
Proteins of the tubers, milk, cheese, calcium, carbohydrates, iron, etc.
Traditional with Andean tubersTraditional with Andean tubers
4 liters of water
1 kilo of geese, 1 / 2 kg of mashua, 4
peruanita yellow potatoes, a handful of
rice, if you want 100 grams of pumpkin, 1
medium sweet potato.
250 grams of fresh or aged cow's cheese
½ kg of green beans
1 small can evaporated milk or a cup of
cow's milk.
1 tables spoon salt, a branch of huacatay, 3
leaves of cilantro (if desired).
1. Place the pan with 4 liters of water over medium heat, cut the
tubers into large pieces, sweet potatoes and pumpkin into small
squares and add to the water without boiling.
2. When water is boiling add peeled and washed beans, also add
a handful of rice and 4 yellow potatoes whole or chopped to
julienne. When yellow potatoes are boiled, wait until it break up
and then extinguish the fire.
3. Drop chopped or crushed
cheese at the started and at
the end, with the huacatay,
cow's milk and cilantro, and a
tea spoon of salt or to taste.
4. Serve in bowl with fresh cook
corn.
Proteins of the tubers, milk and cheese.
Carbohydrates of rice, tubers, milk.
Fat from cheese and milk.
Vitamin A in the pumpkin and green leaves
Minerals: iron, calcium, potassium, etc..
Photo:CourtesyofGooglePhoto:CourtesyofGoogle
La Oca es muy variada y sabrosa
Photo:CourtesyofGooglePhoto:CourtesyofGoogle
Ocas, ollucos, papas wuayro y
amarilla, mashuas
Note: The fat in adequate amounts are needed for the nervous system.
INGREDIENTS: PROCEDURES.
NUTRITIONAL VALUE:

Runamasinchikkuna / our indigenous brothers
26
Press realease: ONIC and UNIPA
Colombia runamasinchikkuna
willakuwasqanchik
Prress release of our
native brothers from Colombia
Prress release of our
native brothers from Colombia
ommunique of the Colombian
National Native Organization
(ONIC) and the Awá People
Indigenous Unity (UNIPA)
. SOS; another massacre; 10
Awá from El Sande Reservation.
. Hundreds of displaced people
in Sandes, Buenavista and
Samaniego.
How many Colombian
brothers; Awá indigenous; the
will be massacred to have the
Colombian Society and this
Government from he called
“Democratic Security” at least
declare something.
The Governor of El Sande
Reservation confirmed to the
ONIC that 10 more brothers
from this people were vilely
massacred; when they were
leaving their own ancestral land.
They were part of the Tangarial
community; who with other
Awás in family; they were
running from the dead. They
were catch unawares for an
armed group meanwhile these
indigenous where taking a
b r e a k i n b e t w e e n t h e
boundaries of Ricaurte and
Guachavez Municipalities. Is is
not knowing who were atacking
and who are the murdered.
National Authority of the
Indigenous Government –
ONIC
It was reported a massacre
made for the FARC against
people fron the Tortugaña
Telembi Reservation in
Barbacoa Nariño.
The Indigenous Unity from
Awá people UNIPA
a n d t h e O N I C
reported a serious
H u m a n R i g h t s
violation and the
Colective Rights of wá
people from Nariño;
this is not new. An
example of these facts
are:
T h e s o c i a l ,
c u l t u r a l a n d
o r g a n i z a t i o n a l
dynamic from the
Awás was altered
when the insurgent
armed groups came in
the late 90s. Those
w h o w a n t e d t o
imposed its armed
politic project; they
did meny violations to
Photo:ONIC-UNIPA
C
Location of the territories of AWA nation

27
our politic, territorial and
Human Rights violations. This
situation turned more serious
when showed up paramilitary
groups and their action for
monetary interest.
T h e g r o w i n g u p o f
militarism for the develop of the
“Democratic Security” in our
land; gave a complicated
situation to the communities.
Because the illegal armed
groups give the communities
the responsibility of the arriving
of military in this area. Because
the Military members are
having violations to the Human
Rights; to the 169 Covenant of
the OIT and directives of
Defense Secretary.
As consequence in these last
10 years were reported five
massive displacements. Many
individual displacements inside
and outside of the territory.
Migration out of the frontiers.
Four Massacres; more or less
200 murders; 50 affected for
a n t i p e r s o n n e l m i n e s ;
kidnapings; arbitrary arrests;
designations, threatening;
forced recruitment; stop of
food and medicaments; use of
civil goods; pressure to civil
people to have them as
informants.
Everything as mentioned
has been presented as a
permanent report at national
and international level. On 2008
the Ombudsman Office gave an
settlement (number 53)
proving the seriousness of the
Awá people situation. And
giving many recommendations
to the State to warrant the
protection of this people; but
until now no one of this
recommendation were took.
S i n c e 2 0 0 8 i t w a s
reactivated the presence of
paramilitary groups in the
Region; it was radicalized the
insurgents action; and it was
increased the State Militarism.
Consequence of this es the
increasing of the Human Rights
violations; The humanitarian
crisis in the Awá land is more
depth.
The facts which are the
object of this complaint:
· Since February first it was
recorded the presence of the
army in the Veredas,
Volteadero and Braco from
Photo:ONIC-UNIPA
Awá children at the school. Nobody have rigth to attacking them

28
the Reservation of Tortugaña
Telembi (Barbacoas).
Encroach upon this people
their houses and forcing
through different kind of
mistreat to community
members to give information
about the localization of
guerrillas FARC-EP. Exposing
the community to levels of
powerlessness and fear.
th
· On February 4 armed men
with emblems or sings of the
FARC took 120 people (men,
women and children); who
were taken to a ravine called
“ e l H o j a l ” f r o m t h e
community El Bravo and
people saw they killing some
people with sharp weapons.
· The community informed; the
same group came back the
next day to take the kids that
stayed at home. And we
don't know what happened
with them.
· Members of the community
reported that this FARC
conduct was performed
because the soldiers
occupied the houses of this
Indigenous who collaborated
with them.
· A c c o r d i n g t o t h e
C o m m u n i t i e s o f t h e
th
Reservation; on February 5
at 4 pm there were military
confrontation between the
guerrilla and the army. In
which the army made a
bombard between Bravo and
the Sabaleta Hill. Giving
u n e a s i n e s s i n t h e
communities.
th
· On February 6 at 5 pm
started fights between the
army and the FARC; which
th
restarted again on February 7
· As a result of these facts had
been displaced many families
to the interior of the land and
to Samaniego, Buenavista
(Barbacoa), to Planadas
Telembi. Although the
presence of anti personnel
mines placed for the
guerrillas in different roads.
Same thing there are around
1,300 people in confinement.
Suffering hungry and
sicknesses with serious
impact in the children
population.
Demands:
· We demand to all armed
groups to respect the live and
rights of Indigenous people
from Colombia. And let us
live in peace as before; Do
not involve us in this war
Photo:ACNUR
Indigenus victims of anti personal mines
.

29
which is not our war and we
do not support it.
· T h e S e c r e t a r y ; t h e
Commandance of “Frente
29” and the Mariscal Sucre
Column. They have to
declare before the National
a n d I n t e r n a t i o n a l
Community about their
responsibility in those
crimes. They have to respect
the Awá's territorial and
political autonomy. Stop
putting anti personal mines in
the territory. And do not
involve the Indigenous
Communities in this war
which doesn't belong them.
· To the FARC: if they have
detained people. Give
freedom immediately them
without any condition.
· To the Interior and Justice
Secretary. They have to take
necessary actions to clarify all
the facts in the short time.
· To the National Government
and all institutions to
recognize the level of
vulnerability of Awá people.
Manifested in the Defense
th
Resolution 53 on June 5
2008 and fulfill every single
recommendation which
stands in this document.
· To the Social Action and
Interior Secretary. To
implement the plan of
Ethnicity Protection for the
Awá people. Respecting the
right of prior consultation
according to the Court
Order 004 of 2009 from the
Constitutional Court.
· To the National Army. The
d e v e l o p m e n t o f i t s
operations take care of the
strict compliance of Human
Rights. The same thing with
the directives sent from the
Defense Secretary refered to
Indigenous Territories.
· To every single Institution.
Especially to Social Action;
the Nariño Governance and
Humanitarian Organizations
to design an Plan to have an
effective attention for the
humanitarian situation.
We call to the United Nation
System, Human Rights
O r g a n i z a t i o n s , S o c i a l
O r g a n i z a t i o n s . S t a t e
Institutions, International
NGOs, Control Organization,
a n d t h e I n d i g e n o u s
Organizations to go with us in
the develop of a Humanitarian
'minga' (reunion/meeting) to
verify the facts happened and
save the lives of our indigenous
brothers who are in risk. To the
Nation General Procuraduria to
monitoring the responsibilities
corresponding to every
institution.
Awá People's Indigenous
Unity (UNIPA) and the
Colombian Indigenous National
Organization (ONIC)
Pasto, February 10, 2009.
For the goberments and armed groups ( terrorists, guerrillas, mercenaries groups, etc)
the indigenous people, "doesn't exist" ( like human being with rigths),
but they consider us always like enemies

Takiyninchik tusuyninchik / Our song our dance
30
By: Marcela Cornejo Diaz
Our Prehispanic Quechua SongsOur Prehispanic Quechua Songs
Ñawpa takiyninchikkuna
Approaching from the linguistic
ery little information has been
preserved on the edges
Quechuan prehispánic songs,
which has been systematized to
date is mainly based on heuristic
and hermeneutic analysis of
chronic S. XVI, especially those in
which the reporter has gathered
information and testimony in
Quechua survivors of the last
Inca. There are also Indian
chroniclers as Felipe Guaman
Poma de Ayala and Santa Cruz
Pachacuti Yamqui Salcamaygua,
which offer a peculiarly valuable
information on how they "see"
the affairs of their own culture, in
part by write-in Quechua and its
objectives ideological. The
Ethnohistory and Linguistics
disciplines have been mostly
applied in this field.
The oral tradition of the
living culture of the people is also
a universe in which are preserved
to a greater or lesser extent,
reminiscent of the original
indigenous song. Ethnographic
work addresses this universe, but
with a more synchronous that
time.
Both from a perspective of
the other, must leave the lights
dim on this vast universe sound
that was part of our past. A sound
universe that not only expressed
in Quechua, but in many other
languages, most of which are
now extinct. The best hope of
recovering a fraction of what
they were singing in our pre-
Hispanic Andean region are
Quechua and Aymara languages,
having been mostly used in the
work of catequización by the
Church.
Since the Third Limense
Concilio (1583), the Church
promoted the use of glossaries,
confessionals, catechisms and
other printed texts in these
languages and also appealed to
the use of song indigenous to
effectuate the purpose of
displacing apus, Guaca and other
"idolatrous" in the spirit of the
Indians. The songs in the
hundreds of local languages that
existed throughout the Andes
may mute forever. It can be said
perhaps, because in some special
cases (people with relative
degree of cohesion and collective
memory, such as areas where the
language is spoken like Cull or
Mochica for example), yet there
may be echoes of your words
sound. The major problem is the
accurate identification of the
origin of these echoes.
The approaches to the study
of indigenous hymns prehispanic
must inevitably turn to the
contribution of linguistics,
especially in elucidating the
taxonomic problem of the
terminology of poetic genres, the
lyric (sung) and epic (narrative).
The text of Beyersdorff
Margot, "The Quechua oral
tradition from the perspective
view of the literature" (Revista
Andina. 4 years, No. 1, July. 1986.
Cusco: CERA Bartolomé de Las
Casas), addresses this task in case
the poetics of the pre-Hispanic
Cuzco Quechua and its area of
influence. Given the essentially
oral nature of the Quechua, the
"lyrical" and "epic" (terms used in
Europe to do only a descriptive
approximation ) resulted mainly
in verses sung.
Following the concept of the
role of linguistic dominance of
the mediator, we can say that,
s t a r t i n g f r o m c r e a t i n g
anonymous oral (inspired by the
life force of the ritual), the
sequence of mediations like this
1: The domain-mediator oral
informant (Willaq umu,
Khipukamayuq, Harawikuq;
High Misayoq, Takiq Mama)
2:The domain-mediator's
written cronista
V

31
3: The domain writing-
investigator of the mediator
(ethnohistory, linguist,
ethnographer, etc.).
From this, the tangible result
is a "waste writing" (term used by
Beyersdorff) framed in a historical
space and time, which reflects a
part of reality. Then, within the
"waste writing" produced in S.
XVI lexicons are undergraduate
and post Limenses Councils, and
the chronicles of chroniclers in
Quechua and Spanish in
particular, indigenous. In the case
of prehispanic canto quechua del
Cusco, the following are the only
sources known so far, offering
information, and have been
worked by Beyersdorff (1):
Lexicons
1. Domingo de Santo Tomás.
Lexicon or vocabulary of the
general language of Peru -
1560.
2. Diego Gonzalez Holguin. Arts
& qquechua-Spanish dictionary
– 1608
- Main types described in the
lexicon of Santo Tomas
(mentioned only genres
r e q u i r e d f o r t h e
p u r p o s e s o f
c a t e q u i z a c i ó n ,
emphasizing its musical
and choreographic
aspect)
-
Qhaswa - dancing chorus
(lyric)
Waynu - dancing in pairs
(lyric) (2)
Taki - sing repetitive
phrases or music and dance
(lyrical)
- Main types described in
the lexicon of Holguín
(the most complete
registration of genres
Quechuan sung, some
150, including morphological
variants)
-
Qhaswa: ccachhuani - "dancing in
a circle" "dancing in a circle
singing" (lyric)
Wuayñu: refers to simultaneous
singing and dancing: huayñuni =
Wayñunaccuni or dancing in pairs
of matched hands. Huayñuy
mizqui = sing softly "(lyric)
Taki: Taki taquicuni = Taquini or
sing or just sing without bayle
bayle "," sing "(lyric)
Harawi (lyric-epic, 4 types)
=-Yuyaykukuna "songs of
remembrance"
-Waynarikuna = "Songs of facts
or other memory of loved ones
missing and of love and passion"
- Wañupaq Harawi = "Song
endechas"
- Allin harawi or Llunpaq
harawiquy = "songs, good songs
to divine new"
Waqapayapuni "lay funeral" (lyric)
Waqaylli: song request for the
rain (lyric)
Haylli "singing regozijado at war,
either finished or chakras and
overdue" (lyric).
Hayllini "celebrate with songs in
Bayles, triumph or victory" (lyric)
Aymuray: singing for the maize
harvest. Aymorani = "entroxar
or gathering the harvest" (lyric)
Huqaripuni: historical narrative
or didactic (historical epic)
Hawarikuykuna: narrative
(fictional epic)
Chronicles
1. Cristóbal de Molina ( "The
cusqueño) Fables and Rites of
the Incas (1574 ¿?). Cronista
Spanish (including a term not
mentioned by Holguin, the
Wayllina and five variants of
Wari-taki, lawayra, Allawi or
a y r i w a S i T V, K o y o ,
chapanwaylo, etc.)
2. 2. Fray Martin de Murua:
History of the real origin and
genealogy of the kings of the
Inca Peru (¿1591?).
3. Spanish chronicler.
3. Inca Garcilaso de la Vega: real
reviews of the Incas (1609).
Mestizo chronicler.
4. Santa Cruz Pachacuti Yamqui
Salcamaygua "ELATIONS and
antiques of this kingdom of
Peru (1613). Cronista
indigenous.
5. Guamán Felipe Poma de Ayala:
Nueva Coronica and good
government (1585-1615).
Cronista Indian (21 mentions
between variants and taki
haylli)
4. In the chronicles the
author 5 has identified 44
poems (complete or in
fragments) written in
Quechua, and in the
following genres: harawi,
haylly, aymuray, waqaylli,
qhashwa, taki. These
verses are an indigenous
cult fiction, ie, from high-
ranking informants from
C u s c o ( t h e
aforementioned "domain
mediator informant").
Women singing
"Warawiq. Community
Sarhua, prov. Victor
Women singing "Warawiq. Community Sarhua,
prov. Victor Fajardo, dep. Ayacucho. In:
"Qellqay. Sarhua of art and life. Andean peasant
communities and" Rosa María Josefa Nolte (Lima, 1991)

32
“... The best hope of
recovering a fraction of
what they were singing in our
pre-Hispanic Andean region
are Quechua and Aymara
languages...”
Fajardo, dep. Ayacucho. In:
"Qellqay. Sarhua of art and life.
Andean peasant communities
and" Rosa María Josefa Nolte
(Lima, 1991)
Singing old and I live
About gender waynu (3),
early vocabularies (particularly in
Holguin) do not provide
information on the ritual of
execution, only on their
choreography, which is free for
couples. Andalusia not be subject
to a ritual context, the waynu be
taken and reshaped constantly by
the mestizo population in vast
Andean zones, rural and urban
areas, producing a large number
of regional variations to the
present. Therefore, next to
yaraví (also mestizo, of colonial
origin) is considered one of the
foundations of Andean music in
our country. There are many
other genres, but are more
localized, such as pukjllay the
chimaycha the huaylía the pen,
etc..
The harawi and qhashwa
remain more or less widespread
in central and southern
mountains and remain more
intact, confined to rituals in rural
areas. They are part of different
events in the life cycle, primarily
from agricultural rate. The rural
harawi, identified as lyric-epic in
prehispanic times (as they also
sang "other facts"), today would
be only opera. It is sung by
women only voice of acute, in
pairs, in open areas, not only
expresses sadness when
applicable, can also express joy
and courage in challenging
events, welcome, thanks,
encouragement, and so on.
Unlike yaraví mestizo, which
focuses on the theme of love, the
countryside is much more harawi
polysemous (4). In some regions,
qhashwa had a relative
amestizamiento, and can
therefore be considered rural
andalusia harawi as one of the last
living vestiges of prehispanic
Quechuan songs.
There was a harawi amatory
verses in Quechuan also sung by
men (or male only?) That
survived until S. XVIII, being their
latest and greatest examples, of
the singing legend Manchay Puito
and songs included in the play
Ollantay (5).
Notes
(1) in S. XVII, writing in Quechua
by visitors of idolatries
excised, and others, were
based on texts of Spanish
literature and not in the native
oral tradition. The only
exception, not only for the S.
XVII but XVI (recall the role of
m e d i a t o r s ) w a s t h e
manuscript of Huarochirí
(sierra de Lima), collected in
situ and in Quechua by
Francisco de Avila. Murúa 2
provides examples of oral
tradition of declamatory
character "from the defeated,"
not just about a prehistoric,
but the execution of Tupac
Amaru I in 1572.
(2) Josafat Roel Pineda can not
find the term "huayñu" or
subject matter, nor any
derivative of it in the Lexicon
of St. Thomas. Noting that the
lexicon of the Dominican
religious is based on the
Quechua chinchaysuyo, tested
the possibility that wayno is a
genre originating in the
regional area of Cusco
(Quechua variant whose
registered Holguin Gonzales),
but no check ( "On the wayno
Cusco. In: American Folkore,
Lima, year V-VII, No. 6-7,
1959, p. 150). Striking
Beyersdorff included in the
article mentioned, "wuaynu"
word as recorded by St.
Thomas (p. 215). In this note, I
checked the terms in the
lexicon of Holguín, but not in
St. Thomas, so for now, I
highlighted this apparent
contradiction.
(3) Josafat Roel Pineda, concludes
that "Wayno" and "wayñu" is
the proper way to write the
genre (Op. Cit., P. 132)
(4) A study on the notable harawi
or "qarawi" in the rural
department of Ayacucho is
"qarawi and its social function"
of Jesus Armando Cavero
Carrasco (Allpanchis. Cusco,
year XV, v. XXI, No. 25, 1985 ,
pp. 233-270).
(5) Although this approach
focuses on singing Quechua
Cusco and its area of influence,
it is important to quote the
poet's work Potosina Juan
Mayta Wallparrimachi (Bolivia)
as regards the third major
recent harawis amatory verses
in the Quechuas S . XVIII (Jesus
Lara, "La poesía quechua.
Mexico: Fondo de Cultura
Economica, 1979, pp. 136-
151).

Pachakuti / The return of life
33
¿Ichapas tukuyllaña chayamuchkan?
May be the end is coming?May be the end is coming?
The European Global Anticipation Bulletin (BEAG), a publication of the European Laboratory
for Anticipating Policy (LEAP), in its issue No. 32 of February 17 last, has made public a
summary report rather alarming, but also very well supported, from the perspective of their
own, on the crisis in the global system, we living in the world: the disintegration of global
geopolitical stage. Here the text.
he European Global
Anticipation Bulletin (BEAG),
a publication of the European
Laboratory of Political
Anticipation (LEAP), in its
issue No. 32 of February 17
last, has made public a
summary report rather
alarming, but also very well
s u p p o r t e d f r o m t h e
perspective of their own, on
the crisis in the global system,
we are living in the world: the
disintegration of global
geopolitical stage. Here the
text.
Back in February 2006,
LEAP/E2020 estimated that
the global systemic crisis
would unfold in 4 main
structural phases: trigger,
acceleration, impact and
decanting phases. This
process enabled us to
properly anticipate events
until now. However our team
has now come to the
conclusion that, due to the
global leaders' incapacity to
fully realize the scope of the
ongoing crisis (made obvious
by their determination to cure
the consequences rather than
the causes of this crisis), the
global systemic crisis will enter
a fifth phase in the fourth
quarter of 2009, a phase of
global geopolitical dislocation.
According to LEAP/E2020,
this new stage of the crisis will
be shaped by two major
processes happening in two
parallel sequences:
A. Two major processes:
1. Disappearance of the
financial base (Dollar &
Debt) all over the world
2. Fragmentation of the
interests of the global
system's big players and
blocks
B. Two parallel sequences:
1. Quick disintegration of the
current international
system altogether.
2. Strategic dislocation of big
global players.
We had hoped that the
decanting phase would give
the world's leaders the
opportunity to draw the
Report of LEAP
Photo:BEAG
T
"in the fourth quarter of 2009,... a phase of global geopolitical dislocation."
According to LEAP/E2020.

34
proper conclusions from the
collapse of the global system
prevailing since WWII. Alas, at
this stage, it is no longer
possible to be optimistic in this
regard (1). In the United
States, as in Europe, China and
Japan, leaders persist in
reacting as if the global system
has only fallen victim to some
temporary breakdown,
merely requiring loads of fuel
(liquidities) and other
ingredients (rate drops,
repurchase of toxic assets,
bailouts of semi-bankrupt
industries,…) to reboot it. In
fact (and this is what
LEAP/E2020 means ever since
History is not known to be
patient, therefore the fifth
phase of the crisis will ignite
this required process of
reconstruction, but in a harsh
manner: by means of a
complete dislocation of the
p resent system, with
p a r t i c u l a r l y t r a g i c
consequences in the case of
several big global players, as
described in this 32nd issue of
the GEAB (see the two
parallel sequences).
According to LEAP/E2020,
there is only one very small
launch window left to prevent
this scenario from shaping up:
the next four months, before
their capacity to control
events (3), including those in
their own countries for many
of them; and the world will
enter this phase of geopolitical
dislocation like a “drunken
boat”. At the end of this phase
of geopolitical dislocation, the
world will look more like
Europe in 1913 rather than
our world in 2007.
Because they persisted in
bearing the ever-increasing
weight of the ongoing crisis,
most states, including the
most powerful ones, failed to
realize that they were
planning their own trampling
February 2006 using the
expression « global systemic
crisis”), the global system is
simply out of order; a new one
needs to be built instead of
striving to save what can no
longer be saved.
Orders in the manufacturing sector, Quarter 4 2008 (Japan, Eurozone, United Kingdom, China, India) -
Sources: MarketOracle / JPMorgan
summer 2009. Practically
speaking, the April 2009 G20
Summit is probably the last
chance to put on the right
tracks the forces at play, i.e.
before the sequence of UK
and then US defaults begin (2).
Failing which, they will lose
under the weight of History,
forgetting that they were
m e r e l y m a n - m a d e
organizations, only surviving
because they matched the
interest of a large majority. In
this 32nd edition of the GEAB,
LEAP/E2020 has chosen to

35
all USD-denominated assets),
but it will also induce, out of
psychological contagion, a
general loss of confidence in
paper money altogether
(these consequences give rise
t o a n u m b e r o f
recommendations in this issue
of the GEAB).
Last but not least, our
team now estimates that the
most monolithic, the most «
imperialistic » political entities
(5) will suffer the most from
this fifth phase of the crisis.
Some states will indeed
experience a strategic
dislocation undermining their
Evolution of the US Mo n e t a r y b a s e - (12/2002 – 12/2008) -
Source US Federal Reserve / DollarDaze
anticipate the fallout of this
p h a s e o f g e o p o l i t i c a l
dislocation so far as it affects
the United-States, EU, China
and Russia.
It is high time for the
general population and socio-
political players to get ready to
face very hard times during
which whole segments of our
societies will be modified (4),
temporarily disappear or even
permanently vanish. For
instance, the breakdown of
the global monetary system
we anticipated for summer
2009 will indeed entail the
collapse of the US dollar (and
territorial integrity and their
influence worldwide. As a
consequence, other states will
suddenly lose their protected
situations and be thrust into
regional chaos.
Notes:
(1) Barack Obama, like
Nicolas Sarkozy or Gordon
Brown, spend their time
chanting about the historic
dimension of the crisis, but
they are just hiding the fact
that they fully misunderstand
its nature in an attempt to
clear their names from the
future failure of their policies.
As to the others, they prefer
to persuade themselves that
the problem will be solved like
any normal technical problem,
albeit a little more serious than
usual. Meanwhile everyone
continues to play by decades
old rules, unaware of the fact
that the game is vanishing
from under their noses.
(2) See previous GEABs.
(3) In fact it is probable that
the G20 will find it more and
more difficult to simply meet,
as the growing trend is one of
« every man for himself ».
(4) Source : ,
102/14/2009
(5) Idem companies.
Lundi 16 Février 2009
New York Times

Photo:HowardOlson
Photos:JuanFranciscoTincopaCalle.Compositionantphotoretouching:WildorCobaPhotos:JuanFranciscoTincopaCalle.Compositionantphotoretouching:WildorCoba

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