viernes, 16 de enero de 2009

Gary A. David


Wak kawsayqa, Hopi wakiqa, orionta ashkata yachacharqapis. Arizonapi, hatun cequekunawan llajtapura Orionta rikuchikusqa allpapi qhawayta atinchej. Inka Kawsaypaq Orion qhapaq chakana kan.

(Otra cultura, la sociedad Hopi, también estudió mucho a Orión. En Arizona, con grandes líneas imaginarias podemos observar en la tierra representada a Orión. Para la cultura inka, Orión es la chakana principal.

Text of Gary A. David:

Extending from the giant hand of Arizona’s Black Mesa that juts down from the northeast, three great fingers of rock beckon. They are the three Hopi Mesas, isolated upon this desolate but starkly beautiful landscape to which the Ancient Ones so long ago were led. Directing our attention to this "Center of the World," we clearly see the close correlation to Orion’s Belt. Mintaka, a double star and the first of the trinity to peek over the eastern horizon as the constellation rises, corresponds to Oraibi and Hotevilla on Third (West) Mesa. The former village is considered the oldest continuously inhabited community on the continent, founded in the early twelfth century. About seven miles to the east, located at the base of Second (Middle) Mesa, Old Shungopovi (initially known as Masipa, a cognate of the deity Masau’u) was reputedly the first to be established after the Bear Clan migrated into the region circa A.D. 1100. Its celestial correlative is Alnilam, the middle star of the Belt. About seven miles farther east on First (East) Mesa, the adjacent villages of Walpi, Sichomovi, and Hano (Tewa) --the first of which was established prior A.D. 1300-- correspond to the triple star Alnitak, rising last of the three stars of the Belt.


jueves, 15 de enero de 2009

Wak kawsay, other culture: The Hopis.


Pacarinaq Willanan Hopikunaqa yuyanku: machulankukuna kinsa ñawpaq pachapi kawsarqanku. Uj uj pacha chikimanta atipasqa karqa, pusaqkuna kawsayraqpaq uj musuq pachata mask´arqanku. Chaymanta uj hutk´umanta muyu hananpachapi tawa pachaman uj piscota phawachirqanku. Payri awquikunata yayk´uypaq mañanan karqa. Piscoqa Maasawta tarikurqa, kay awqui pachanman Hopikunaq yaykunata añirqa. Yaykuypaq, uj totorata tarpurqanku, kinsa hananpachata kichaykama ashka wiñarqa. Kay yaykuna tawa pachaman karqa, ñisqapunipis "sipapuni", cuzco-qa. Totoraqa hananpachaman chakanajina karqa, Maasawpa Yanapananwan sipapuni-manta qasiqhespi musuq pachaman wicharqanku. (Translation by Jose Wasinger)

Vocabulary:
navel (sipapuni): cuzco, qosqo
yuyay: to think
kutk´u: hole
machulakuna: ancestors
chiki: chaos
atipasqa karqa: had been overcome
pusaqkuna: leaders
mask´ay: to search
yaykuy: to enter
añiy: allow
totora: reed
pisco: bird
kichay: to open

The Myth of Emergence
The Hopis believe their ancestors lived in three previous worlds before coming to this one. In turn, each world had been overcome by chaos and moral decay, forcing their leaders to search for a new world in which to carry on their lives. A bird was therefore dispatched to fly through a hole in the dome-shaped sky and find a fourth world and its owner to request permission to enter. The bird found Maasaw, who allowed the Hopis to move up to his land. To make the migration, they planted a reed, which grew tall enough to pierce the sky of the third world and create an entrance into the fourth. This entrance was forever after called the sipapuni, the navel. Using the reed as a ladder, the Hopi ascended through the sky, and with the help of Maasaw, climbed through the sipapuni into their peaceful, fresh new world.
(Text: On the Edge of Slendor, by Douglas Schwartz)

martes, 13 de enero de 2009

Adean Symbol: Chakana

Tapuwanchej imataq chakana sutin? Ancha ashka simikunaqa chakanaq rimanku. Chakana-si pata-patajina kan, paywan runaqa hananpachaman wichayta atikun. Tiawanakuq wasichayninpi, puma punkupi , uj hatun ushnu, patapi uj hatun chakanata punkullujina qhawayta atinchej, wak iskay chakana llaqllasqa rumipi kawsankupis.

Hananpachapi, ch´isipi iskay chakanata runakuna qhawanku: qhapaq chakana, "orión" ñisqapis, aswan llapanpa chakana, "cruz del sur" ñisqapis. Qhapaq chakana pishqa qoyllur, llapanpa chakana tawa qoyllur.

Iskayqa Juan Santa Cruz Pachacutecpa lantin kashanku. Pay koricanchapi iskayta rikuchikurqa.


Vocabulary:
punkullu: pool
lanti: drawing
rikuchikuy: to represent
llapanpa: adj. general
llaqllay: to sculpt
rumi: stone
ch´isi: night

lunes, 12 de enero de 2009

Peasant of the Tawantinsuyu: Hatun Runa


Hatun runa
Paykuna ullpu karqanku. Tawantinsuyupi, Hatun runa tiyaqkunaq aswan hatun chhikan karqanku. Paykuna Inkaman, Intiman, Kamaqkunaq Llikanman uj mit´ata llank´aspa qoq karqanku. Paykunapis awqaqjina yanaq karqanku, chakanakunata, ñankunata, wak wasichaykunata ruwaq karqanku.

hatun runa: peasant
ullpu: common, humble
tiyaqkuna: population
mit´a: time
llank´aspa: working
chakana:
bridge
ñan: road
wasichay: building
Kamaqkunaq Llikan: System of autoraties,or State
awqaq: warrior
chhikan: part

Martín Chumbiq Lantin: Foto de Martín Chumbi

viernes, 9 de enero de 2009

yakuq llikan tarpuypaq: System of water for cultivation


Ñawpa pachapi, punakunapi, cochakunaqa ñisqa, punku ñisqapis, tarpuypaq, llamakunaq, alpacakunaq laklayninpaq ruwasqa karqanku. Chay cochakuna muyu, chhuqu kay-ta atinku. Ancha ashka khatakunayoq, paraypa yakunta aylluqkuna, waru-warupura yakuta pusaqkuna.
Mana yakuta astawan uj punchwamanta manchayrayku tarpuypaq ayllunmanchu. kaylla ñawpa cochakunaman wiñasqa suqllaqa llamakunamanta, alpacakunamanta mikhusqa kan.
Wak llika waru-waru kanku. Titikaka cochapi, kunan kawsaq waru-waruqa ñawpa kururayta unanku.
(Translation by José Wasinger)

vocabulary:
suqlla: edge grass
waru-waru: camellones
chhuqu: rectangular
muyu: round
punku: artificial lake
unay: to sign
kururay: development
aylluy: to collect
laklay: to drink animal
khata: furrow

In prehispanic times in the punas were created the so-called cochas or artificial lakes used for cultivation and for the livestock to drink. These lakes can be round, elongated or rectangular and are composed of a great number of symmetrical furrows which collect rainwater and conduct it between the camellones of the furrows. The water should not collect for more than a day for fear of the crops rotting. On its edge grass grows consumed by the livestock who presently take advantage of abandoned cochas.
Another way to improve the system is the use of the camellones. In the Lake Titicaca region the so-called waru-waru were used which is a sign if previous great development.
(Text of Maria Rostworowski)

Tarpuy: Agriculture of the Incas


Andepi ñawpa purunrunaq ñawpaq phutiqa tarpuyta ashkachay karqa. Chakrayta ruwayqa uj taripay runakunapaq, aqu pampapi, qeshwapi, punapi, yungapi tiyaqkuna, karqapuni. Uj uj allpa kawsaypaq, ancha chikanyay paypura, runakunaqa uj allwiyakamata tarpuypaq wallparqanku.
(José Wasingerpa yallichiynin, translation)

Vocabulary:
purunruna: inhabitants of the prehistoric Andean
ashkachay: to grow
phuti: worry
taripay: challenge
aqu pampa:deserts
yunga: jungles
allpa kawsay: enviroments
allwiyakama: technique

The major worry of the inhabitants of the prehistoric Andean sphere was to achieve the greatest agricultural production possible. The configuration of the country was a constant challenge for the population which had to overcome vast coastal deserts, abrupt terrain in the highlands, wide punas covered with the typical high altitude ichu grass and hostile jungles. For each one of those environments so different from each other they had to invent appropriate techniques of cultivation and utilization.
(Text of Maria Rostworowski)

Ayllukunaq pacarinkuna: Beginnings of Ayllus


Andeq ticci-muyunpi, mana pachata wallpanaq yuyaynin kawsanchu. Runakuna-si, pipas Andepi tiyarqanku, pachankumanta, p´achachasqa, t´ikanchawan, maqanawan pacarirqanku. Inca aylluqa uj mach´aymanta pacarirqa-si, Chankakunaqa iskay cochamanta jamurqanku-si, wak ayllukunaqa hatuncochapi, areqpi, rit´i apupi pacarirqanku.
(Jose Wasingerpa yallichiyqa: translate)

In the Andean sphere there is no concept of the creation of the world. Those who populated the Andes said they had emerged from their places of origin fully attired with head adornments and weapons. For the Incas, this place of origin was a cave; the Chancas said they had come from two lakes while others considered their pacarinas to be the sea, volcanoes or snow peaks.
(Text of Maria Rostworowski)

Vocabulary:
mach´ay: cave
yuyay: to remember or concept
pacariy: to emerge
p´achasqa: adj. attired
t´ikancha: head adornments
maqana: weapon
cocha: lake
hatuncocha: sea
areq: volcan
rit´i apu: snow peak

Imagen del Apu Ausangate, Cuzco, Perú

jueves, 8 de enero de 2009

Prayer to Tunapa (tonapa), (Text of Salcamayhua san juan pachacutic)

Imagen del koricancha o templo del sol
(Runasimi: San juan pachachutiq- English: Markham- Español: José wasinger arreglos a traducción de Mossi)

Runa wallpaq O creator of men Creador del hombre,

papachacam papachacam

yanansi; Thy servant speaks, se dice que es su siervo

Qhaway ari, Then look upon him, mírame, sí

Chayari yuyallaway Oh have remembrance of him, pues recuérdame

Cozco capac The king of Cuzco, Sabio del Cuzco (ombligo del mundo)

Churatamuyki I revere you, too, Vengo a colocarte (entronisarte)

Apu Tarapaca Tarapaca Señor Tarapaca

Thonapa pacta O Tonapa, look down, Tunapa igual (eres igual a tunupa)

Waroptiypas Do not forget me Cuando trepo (subo)

Capac ruraqta O thou noble Creator Al sabio creador

Moscoyuqicta O thou of my dreams A tu sueño que posees (visión)

Qonqawaqraq Dost thou already forget, todavía olvidarías

Wañuptiyri And I on the point of death? cuando mi muerte

Yuyaycunayta Wilt thou ignore my prayer, a mi tener que recordar

Callpanchankitaqmi, tu volarás

Payllankitaqmi... tu llenarás

vocabulario: vocabulary:
payllay: llenarse, colmarse, pagar
callpay: volar, trabajar, esforsarse
moscoy: soñar, adivinar
waruy: trepar, copular
wallpay: crear
pacta: igual, suficiente, bastante

The rites of the Incas: Prayer to the creator. Learn to translate


Aticsi-wiracochan (caylla) caylla-wiracochan tocapo ac nupo wiracochan camachuraq qharicachun warmicachun ñispallurac ruraq camasqayki churasqayki casilla quespilla canca musac maipimkanki awapichu ukhupichu pusupichu llantupichu huyariway yuiway ymaypachacama haycaypachacama cancachiway mask´ariway hatalliway caycustayri chasquiway may piscapapas wiracochaya.

O creator! (O conquering Wiracocha! Ever present Wiracocha!) Thou who art without equal unto the ends of the earth! Thou who givest life and strenght to mankind, saying, let this be a man and let this be a woman: And as thou seyest, so thou givest life, an vouchsafest that men shall live in health and peace, and free from danger:- Thou who dwellest in the heights of heaven, in the thunder, and in the storm clouds, hear us! and grant us eternal life. Have us in thy keeping, and receive this our offering, as it shall please thee, O creator!

caylla (kaylla): near or "to be here"
kay: to be, here, this
lla: nominal suffix: mean "ounly".

qhari-ca-chun:
qhari: man
ca: nominal suffix, emphazise to the word
chun: verbal suffix, indicate to imperative

warmi-ca-chun:
warmi: woman
ca: nominal suffix, emphazise to the word
chun: verbal suffix, indicate to imperative of third person

ñispa-llu-rac:
ñispa: gerund of verb say: saying
llu, perhaps is lla: mean "ounly"
raq: adverb. mean "still"

rura-q: creator, who do something
ruray: verb, mean "to do"
q: suffix, activ participle.

cama-sqa-yki: "your governed"
camay: verb. mean "to govern"
sqa: pasiv participle
yki: posesiv suffix, "your"

chura-sqa-yki: "your put"
churay: verb. mean "to put precisely"
sqa: pasiv participle
yki: posesiv suffix, "your"

maipim kanki: where are you
maypim: where
kanki: are you?

ukhu-pi-chu
awapichu
pusupichu
llantupichu
Pi: suffix, indicate place, "
in the storm"
chu: suffix of question

huyariway
yuiway
cancachiway
mask´ariway
hatalliway
chasquiway
verb+way:
wa: me
huyariway, mean "listen me",
y: verb suffix, indicate imperative of second person,