Voces indígenas (Indigenous voices) Pavilion of Latin America-IILA (Italo-Latin American Institute)

INDIGENOUS VOICES by ALFONS HUG - CURATOR OF IILA - LATIN AMERICAN PAVILION. The indigenous population of Latin America totals approx. 28 million people, i.e. 6% of the total population. Amerindian languages are used in all 20 countries with the exception of Cuba, Haiti and Dominican Republic. There are 600 altogether, 10% of the idioms existing in the world. About a third of them are threatened with extinction, and another third are in a critical situation. The languages Quechua (Peru, Ecuador, Plurinational State of Bolivia), Guarani (Paraguay), Aymara (Plurinational State of Bolivia, Chile, Peru) and Nahuatl (Mexico) each have several million speakers; in the case of Arara (Brazil), Boruga (Costa Rica), Pipil (Honduras) and Chorote (Argentina) there are fewer than a thousand speakers. More than 160 languages are spoken in Brazil, compared to only a handful in some Central American countries. 85 % of the languages that originally existed in the year 1500 are already extinct. Given this dramatic situation, it is a hopeful sign that a new indigenism can be observed in most countries of the continent, and traditional ways of life are being seriously discussed. This applies not only to Plurinational State of Bolivia, Ecuador and Bolivarian Republic of Venezuela, but also to Brazil and even Argentina. Brazil has created several hundred reserves known as "terras indígenas". In Plurinational State of Bolivia, the "rights of nature" have been incorporated into the country's constitution as an expression of "sumak kawsay", which means "buen vivir", good life, or "pure and harmonious life" in the Quechua Language. The issue here is a way of life that enables a harmonious coexistence both among human beings and between man and nature. SOUND INSTALLATION. The sound installation consists of several indigenous Latin American Languages. We selected artists who have an affinity for the indigenous linguistic Heritage. The main factors in the choice of languages are not only the historical and cultural importance of the Language and ethnic Group, but also how close to the brink of extinction they are, and how much esthetic appeal they have. The artists will also determinate the subject and the type of texts used (e.g. fiction, fable, prayer, scientific work). On entering the room visitors will first hear a vague, polyphonic murmuring of all the voices together, a tapestry of sound reminiscent of a sacred space; they will then approach the individual loudspeakers though which every single language will be clearly audible. The radical reduction of the installation to sound only demands intense concentration on the part of the visitors; the more the listeners are willing to immerse themselves in the cosmos of rare languages, the more visual elements can be dispensed with. It is also noteworthy that all the artist are participating in a collective work that knows neither hegemony nor rank. COPYRIGHT OF THE MAP: Arch. Paola Pisanelli Nero. PHOTO: Fabio Bertolini 

Photo: Onas Indigenous led by Maurice Maitre in Paris for the Universal Exhibition of Paris of 1889, editions Adolfo Kwasny, Punta Arenas, Chile. SOFIA MEDICI | ARGENTINA1974, Buenos Aires, Argentina. Lives and works in Buenos Aires, Argentina. LAURA KALAUZ1975, Buenos Aires, Argentina. Lives and works in Zurich, Switzerland. Without title, 2014, sound installation. Courtesy: the artists. Ethnic group: Selk’ nam or Onas. Language: Selk’ nam (Ona).   Speaker: Lola Kiepja. Location: Tierra del Fuego. Population: 0. Level of extinction: total (except for people of mixed race). The audio was recorded between 1966 and 1967 by Anne Chapman, French-American anthropologist who recorded chants and texts of the last representative of the Selk’ nam culture, Lola Kiepja (who, furthermore, was considered to be a Shaman by her group).“Here I am singingThe wind carries meI am following in the footsteps of those that have diedI have been allowed to come to the Mountain of PowerI have arrived at the great Mountain Range of the HeavensThe power of those who have died comes back to meFrom infinity they have spoken to me”.

Photo:Entrance of temple of Kalasasaya, Plurinational State of Bolivia. Photographer: Sonia Falcone. SONIA FALCONE | PLURINATIONAL STATE OF BOLIVIA1965, Santa Cruz de la Sierra, Plurinational State of Bolivia. Lives and works in Mexico JOSÉ LAURA YAPITA  1968, La Paz, Plurinational State of Bolivia. Lives and works in La Paz   Without title, 2014, sound installation. Courtesy: the artists. Ethnic group: Originating from Plurinational State of Bolivia Language: Aymara. Speaker: José Jesús Laura Yapita Location: Peru, Plurinational State of Bolivia, Chile and Argentina  Population: 2.100.000. Level of Extinction: ModerateThe ancestors always sowed wisely, keeping their produce in large storage spaces. In order to have a good harvest, whether in the hills or on the plains, they took a thorough reading of the weather and of nature. Doing so, did not require big machines or money; all that was necessary was to give importance to or carry out a good reading of the weather and mother earth. Today, industrialized countries use big machines, fertilizers with chemicals for sowing, with no concern for the damage they cause to the eco-system. In this way they also succeed in building big factories with much economic capital. With the technology at their disposal they contaminate the environment, consequently destroying the Pachamama (mother earth).  In order to do this, they receive economic assistance from their governments. These same products, technologically produced are sold to their own countries. Economic aid does not always reach the small producer in order to enhance production. In our lands, the way things are going, there is no longer, nor will there be in the future a good harvest. At this point it would be wise to reflect on other alternatives of production, so that our communities and ayllus might continue to produce.

Photo: Baku e Pajé from Sauapé village in her pharmacy. Photographer: Elaíze Farias/Amazônia Real. ADRIANA BARRETO | BRAZIL1949, Rio de Janeiro, Brazil. Lives and works between Lisbon, Portugal, and Rio de Janeiro. The voice and a body which speaks, 2003 - 2014, sound installation. Courtesy: Cristina Guerra. Contemporary Art, Lisbon, Portugal. Ethnic group: Sateré-Maué. Language: Sateré-Maué. Speaker: Mecias Sateré. Location: Amazonia, Brazil Population: In 1826 there were more than 35.000 Indians. In 2014 there are fewer than 10.000. The name sounds strange: Sateré-Maué. It is one of the many designations for the Maué Indians. Sateré is a fire lizard. Some believe that Maué means “intelligent and wise parrot”, others argue that it is an onomatopoeic term used by the whites to say “bad man”. The language of the Maué Indians belongs to a language family of Tupi, with the contribution of many words from the mother language and others. Nowadays, there are a few more than ten thousand Sateré-Maué voices. The people belong to a pre-Colombian culture which is considered as being descended from the Incas. During the times of their ancestors they were said to have descended from the Andean Altiplano and entered Amazonia, occupying a vast area between the River Madeira and the headwaters of the Tapajós, in Pará. In 1826 more than 35.000 were counted.

Photo:RAP guarani and kaiowa GP4, Tekoha/Che Amba = Guaiviry / Mato Grosso do Sul / BrazilCourtesy of the artist, PNAC/LTDA and Mendes Wood DM, Sao Paulo. PAULO NAZARETH | BRAZIL1977, Governador Valadares, Brazil. Lives and works in Minas Gerais, Brazil. Bureaux de langue: Guarani-Kaiowa, 2013, sound installation. Courtesy: the artist, PNAC/LTDA and Mendes Wood DM, Sao Paulo. Ethnic group: Guarani – Kaiowa   Language: Guarani – Kaiowa Location: Brazil. “In kaiowa I learn words that don’t sound KRENAC to me, what we still have of BORUM-------------------- I, baptized paulo sergio da silva in the apostolic roman catholic church, am now many names: paulo da silva_ paulo nazareth_ mohammad mohammed_ awa hae jeguata jopara_ awa jeguakai nreda_ kwamba kutembea_ mzungu-mwafrican_ muzungu nywele nyeusi_ socodkain_ tionrin_ ukuthi ukuhamba_ ..... we do not know if-how-when the body of NAZARETH CASSIANO DE JESUS_ NAZARETH DE JESUS _ mother of my mother [ANA GONÇALVES DA SILVA_ ANA GONÇALVES_ ANA DA SILVA], died there was a catholic, afro-religious or some indigenous funeral or if it was forgotten in a common grave or some ward of a public/private hospital or if she is still alive forgotten in some state asylum_. like my mother’s mother the body of NIZIO GOMES struck down by mercenary hands did not have a funeral and its destiny is unknown to relatives and the state:::: they do not call it a disappearance for political reasons and they seem to be oblivious to our story. I continue to struggle: no me olvides cuando yo sea un nombre importante!”Paulo Nazareth

Photo: León David Cobo recording grandmothers Jansasoy Rosa and Maria Luisa Jansasoy, Kamentsa Putumayo people, Colombia, photographer León David Cobo



LEÓN DAVID COBO | COLOMBIA 1973, Buga, Valle del Cauca, Colombia. Lives and works in Colombia. Sound. MARÍA CRISTINA RINCÓN 1964, Bogotá, Colombia. Lives and works in Colombia. Research and editorship. CLAUDIA RODRÍGUEZ 1961, Bogotá, Colombia. Lives and works in Colombia. Editorship. De agua, viento y verdor, 2014, sound installation. Courtesy: Instituto Colombiano de Bienestar Familiar – ICBF, Ministerio de Cultura de Colombia, Fundalectura. Ethnic group: Sáliba. Language: Sáliba (endangered). Speaker: Agueda Pumené. Location: Department of Vichada and Casanare, Colombia. Population: 2.231. This piece is a compilation of stories for children from nine Colombian ethnic groups whose languages are on the verge of extinction. Languages include Kamëntša, Korebaju, Embera Chamí, Sáliba, Kokama, Yagua, Awá Pit, Ette Taara and Dumuna. The recorded audio in Sáliba language is entitled “Dada Kalamancha” (To Grandmother Kalamancha). To Grandmother Kalamancha Lolo lolo, lololololo Go to sleep little brother. Your grandmother is sick and your mother goes to visit her. She has not brought you with her, but she will return soon. I roast a topochito for you I give you majure so do not worry and sleep while waiting for your mom. Lolo, lololololó I ask for sleep to grandmother Kalamancha, the iguana that makes children fall asleep To Grandmother Kalamancha I ask leading sleep so that this baby can sleep.

Photo: Maleku children in the community's school, Costa Rica, 2014 Photographer: Denia Blanco

PRISCILLA MONGE | COSTA RICA 1968, Costa Rica. Lives and Works in San José, Costa Rica.

Carajacaquijerrisuf, 2014, sound installation. Courtesy: the artist. Ethnic group: Maleku            Language: Maleku. The word mal’eku means “person” and its plural is maleku marama “our people”. Speakers: Liliam Elizondo, Carajacaquijerrisuf and Denia Blanco. Location: The indigenous group Maleku lives outside the boundaries of the Caño Negro shelter in the Maleku Tribal Reserve which covers a surface of 2.743 hectares. Population: more than 600        

Story: Translation by Lilliam Elizondo (the second speaker in the recording). “It had been a long time since we last went hunting tortoises and we travelled by canoe and slept, made fires, dried recently caught iguana on the firewood, coloured monkey and tortoise, but at daybreak we walked onwards and slept on the sand where once again, we dried iguana and tortoise. We also hunted another type of tortoise, smaller in size which we roasted, and fish, from which we made another type of food by wrapping it in leaves and roasting it on hot coals before eating it”.

 

Photo: Nantzin Paula López, Náhuat speaker, Santo Domingo de Guzmán, El Salvador Photographer: The Fire Theory

MAURICIO KABISTAN | EL SALVADOR 1980, Nicaragua. Lives and works in El Salvador

Without title, 2014, sound installation. Courtesy: Colectivo Tzuntecun Ejecat.

Ethnic group: Nahua Pipil Language: Nawat. Location: El Salvador.

Recorded in “La Casa de Al Lado”, San Salvador. Recording: Federico Krill  Speaker: Werner Hernández Translation: Werner Hernández Edition: Mauricio Kabistan.

This recording is a reflection on the Nawat language of El Salvador and the massacre of 1932, narrated by Werner Hernández. Hernández, member of the Tzuntecun Ejecat Collective, is a native speaker of nawat and lives in the city of San Salvador. He has done research for more than 15 years on the nawat language in El Salvador in order to familiarize the younger generation with the language.

Photo:Self-portrait of the artist Sandra Monterroso, wearing a San Juan Chamelco Hüipil, Alta Verapaz. Text in Maya Q’eqchi’ language (applied to the mouth): "Aa'o ink'a' nokoxik" (We are not leaving). SANDRA MONTERROSO | GUATEMALA1974, Guatemala. Lives and works in Guatemala and Vienna, Austria. Rokeb’ iq’/Viento, 2014, sound installation. Courtesy: the artist. Ethnic group: Maya Q’equchi Language: Maya Speaker: Sandra Monterroso Location: Guatemala. Geographical Area: 24.662 km2 in the main nucleus and 29.582 km2 in the expanded area. Population: 852.012 inhabitants. Men: 428.410. Women: 423.602, according to the 11th National Census, 2002). “When the world began, the mountain was covered by peopleHe started to inquire where his sister had gone. Who has stolen her?Dew of the night. Purplish blue. Last night the thunder rumbled.Come hither and sweeten the blood.I have now prepared the necessary for dispensing with bad luck. “Where do you come from?” Wind without water, innocent, faultless, immaculate, without sin.Coiled, broken, speckled. Too deceptive: DarkThe bad spirit of the ball, it is best that it departReflection of light, as if done to one who is blindPut out our fire; water for washing, to purify the soul a little.The house is now empty. Silence.”

Photo: Performance “The Freda Circle”, by B. Prézeau-Stephenson, about the construction of the creole women identity. Photographer: Josué Azor

BARBARA PRÉZEAU-STEPHENSON | HAITI 1965, Port-au-Prince, Haiti. Lives and works between France and Haiti Without title, 2015, sound installation. Courtesy: the artist. Ethnic group: Originating from Haiti Language: Haitian Creole Speaker: Barbara Prézeau-Stephenson. Location: Haiti. Population: extinct. Level of extinction: total. Translation in Haitian creole of a Latin text which re-counts tales in Marcorix (a fusion between the Taino and Karib languages which were spoken on the island of Hispaniola). The recorded text is a translation in Haitian Creole of an excerpt from “Ecrit de frère Romain Pane, des antiquités des indiens, qu’il a recueillies avec soin en homme qui sait leur langue, par ordre de l’Amiral”. This small work, published in Venice in 1571, is taken from the History of Christopher Columbus written by Don Fernando Colombo, his son. Brother Romain Pane had studied the indigenous languages and reports the existence of a language spoken only by women which co-exists with a language which is practiced by men. The excerpt transcribes the mythical tales of the Taino and Karib religions which were practiced during the times of Columbus.

 

Miskitas. Photographer: Dorling Lopez Rivera. RAÚL QUINTANILLA | NICARAGUA1954, Managua, Nicaragua. Lives and works in Managua, Nicaragua. Lapta Yula, group of creative women, 2014, sound installation. Courtesy: the artist. Ethnic group: Miskito              Language: Miskito. Location: Central America, from Cape Camarón, Honduras, to Río Grande, Nicaragua, along the Mosquito Coast, in the Western Caribbean Zone. Lapta Yula, the Guardians of the Sun, are a group of Miskito women from Nicaragua’s Caribbean coast, who are trying to preserve the coastal culture, language, history, myths and native traditions, but also to ensure that they get known beyond their place of origin. They receive support from the Creative Women, a group from the autonomous region of Nicaragua’s Atlántico Norte. The audio track presented comes from a theatrical work, Moskitia Pankira (Beautiful Mosquitia), staged by Alicia Pilarete with Lapta Yula at the University of Central America in Managua. Together with another six women from the Miskito coast, Peria Balderamos from the village of Uhri narrates the myths handed down by her ancestors, their childhood games, the poetry and stories from which their vision of the world is built up. The women also talk about the logging carried out by some transnational companies and describe the dire effects on the communities and environment of Mosquitia. “We are proud to talk about life in our villages, for example, the fishing, the logging problem, and the spirits who live within us,” explains Peria Balderamos. “They are part of our identity.”

Photo:,Civito Montes, collaborator with the Sa´Pan community.Photographer: E. Meza / J. López ERIKA MEZA | PARAGUAY1968, San Pedro, Paraguay. Lives and works in Asunción, ParaguayJAVIER LÓPEZ1974, Havana, Cuba. Lives and works in Asunción, ParaguayWithout title, 2014, sound installationCourtesy: the artistsEthnic group: Sa´Pan or Enenlhit Language: Sanapana, language family Maskoy Speaker: Civito Montes, community leader and school teacherLocation: Paraguay. Western Region, Paraguayan Chaco, Presidente Hayes department Population: 785 (Census 2012)“I wish to tell a story in the Sanapana language. My name is Civito Montes and I live in the La Esperanza community, a department of Presidente Hayes. I teach young boys and girls at the local school. We have a history which begins with the ancestors of the Sanapana peoples and how they lived in former times in their ancestral homelands. Time has passed, yet we seek to bring to life, to regenerate, the history of the Sanapana language and its people. Our forefathers lived on different ranches at a time when the indigenous people knew nothing of the white-man’s food, eating such things as the meat of wild animals and fish, palm-marrows and honey. The Sanapana worked as farmhands on the ranches, riding horses, like ranchers. The place was called Estancia La Selva”.

Photo: José Quispe, fron the Huachipaire ethnic group, during a ceremony invoking tutelar deities, Peru. Photographer: José Huamán Turpo.

JOSÉ HUAMÁN TURPO | PERU 1959, Paucartambo, Peru. Lives and works in Cuzco, Peru.

The Thrush and the worm, 2014, sound installation. Courtesy: the artist. Ethnic Group: Huachipaire. Language: Huachipaire. Speaker: Alberto Manqueripi. Location: Southern Peru tropical forest.

The inhabitant of the Andean-Amazonian region, as an active, communicational subject, develops his/her own capacity of dialogue through technical audiovisual media, discovering the presence of the other by means of image and sound. In this way, the inhabitant becomes aware of his/her ability to fix ideas and values in a globalized world where his/her gaze, culture and society are present.

 

Photo: Nancy Ramos Boerr, Charrúa language speaker. Photographer: Gustavo Tabares

GUSTAVO TABARES | URUGUAY 1968, Montevideo, Uruguay. Lives and works in Montevideo, Uruguay

Charrúa, 2014, sound installation Courtesy: the artist.

Ethnic group: Charrúa. Language: Charrúa. Speaker: Nancy Ramos Boerr Location: Uruguay, Río de la Plata and southern Brazil. Population: 0. Level of extinction: Culturally extinct. Although they are considered extinct, there are a significant, though inexact number of descendants of several tribes living within Uruguayan territory (Charrúa, Chaná, Guenoa, Guaraní, Bohanes, Yaros etc.) who, in reality, comprise 4.5% of the population, according to a household survey performed by the National Institute of Statistics (2006). In it, 115.118 people identified themselves as being descended from indigenous peoples. Furthermore, quite a significant number of Charrúa descendants live in the provinces of Entre Rios, Santa Fé and Chaco; as well as in Rio Grande do Sul, Brazil. In Argentina 4.511 people identified themselves as Charrúa, none of whom were living in communities. Presently, it is calculated that in Uruguay, Brazil and Argentina there are about between 160.000 and 300.000 Charrúa descendants, all of whom are of mixed race. In the recording the Uruguayan speaker tells numbers, plants as well as body parts and family relations in Charrúa language.