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This site provides general information in English about Quechua language and grammar.
The general language of the former Inca Empire, Quechua is today the most widely spoken indigenous American language. It is used by over six million people in the Andean region of South America - an area that includes southern Colombia, Ecuador, Peru, Bolivia, northern Chile and northwestern Argentina. Introduction to Quechua provides a uniquely accessible introduction to the language and culture of the Quechua speakers. This book is divided into three parts. Section I focuses on the spelling and pronunciation of the language. Section II consists of 494 Model Sentences in both Quechua and English, many in a helpful question-and-answer format that enables a person to communicate in situations typically encountered by the traveler. Literal translations are also included, to provide insight into the grammatical structures involved. These sentences cover a wide range of practical topics, from extending greetings and social courtesies to asking about transportation, describing things, expressing likes and dislikes, and requesting help. The models also show how to talk about time and past events and to express commands and conditional sentences. Many Model Sentences are followed by one or more Expansions to offer additional structures and/or vocabulary. Section III of the book offers important notes on the grammar of Quechua and includes model verb conjugations. This section is followed by extensive lists of practical vocabulary, going beyond the words used in the Model Sentences and their Expansions. Introduction to Quechua will prove to be an essential handbook and reference for any traveler, student, researcher, or businessperson who is interested in the Andean region and in communicating with Quechua speakers.
This Quechua Phrasebook focuses on cultural understanding and travel etiquette. Tips are included for conversations, market shopping and defining local items, and grammar and punctuation chapters are featured.
"The Miracles of Ordinary Men follows two surprising transformations: Sam wakes up one day to find himself growing wings, and Lilah, who has lost her brother to the streets of Vancouver, seeks penance under the harsh hand of her boss. In their search for redemption , the two hurtle closer to a dark, unknown destiny--one that challenges all they know about life and pain, love and God, and how to find light in the most unlooked-for places."--Back cover.
One of the great repositories of a people's world view and religious beliefs, the Huarochirí Manuscript may bear comparison with such civilization-defining works as Gilgamesh, the Popul Vuh, and the Sagas. This translation by Frank Salomon and George L. Urioste marks the first time the Huarochirí Manuscript has been translated into English, making it available to English-speaking students of Andean culture and world mythology and religions. The Huarochirí Manuscript holds a summation of native Andean religious tradition and an image of the superhuman and human world as imagined around A.D. 1600. The tellers were provincial Indians dwelling on the west Andean slopes near Lima, Peru, aware of the Incas but rooted in peasant, rather than imperial, culture. The manuscript is thought to have been compiled at the behest of Father Francisco de Avila, the notorious "extirpator of idolatries." Yet it expresses Andean religious ideas largely from within Andean categories of thought, making it an unparalleled source for the prehispanic and early colonial myths, ritual practices, and historic self-image of the native Andeans. Prepared especially for the general reader, this edition of the Huarochirí Manuscript contains an introduction, index, and notes designed to help the novice understand the culture and history of the Huarochirí-area society. For the benefit of specialist readers, the Quechua text is also supplied.
This volume makes a vital and original contribution to a topic that lies at the intersection of the fields of history, anthropology, and linguistics. The book is the first to consider indigenous languages as vehicles of political orders in Latin America from the sixteenth century to the present, across regional and national contexts, including Peru, Mexico, Guatemala, and Paraguay. The chapters focus on languages that have been prominent in multiethnic colonial and national societies and are well represented in the written record: Guarani, Quechua, some of the Mayan languages, Nahuatl, and other Mesoamerican languages. The contributors put into dialogue the questions and methodologies that have animated anthropological and historical approaches to the topic, including ethnohistory, philology, language politics and ideologies, sociolinguistics, pragmatics, and metapragmatics. Some of the historical chapters deal with how political concepts and discourses were expressed in indigenous languages, while others focus on multilingualism and language hierarchies, where some indigenous languages, or language varieties, acquired a special status as mediums of written communication and as elite languages. The ethnographic chapters show how the deployment of distinct linguistic varieties in social interaction lays bare the workings of social differentiation and social hierarchy. Contributors: Alan Durston, Bruce Mannheim, Sabine MacCormack, Bas van Doesburg, Camilla Townsend, Capucine Boidin, Angélica Otazú Melgarejo, Judith M. Maxwell, Margarita Huayhua.
What is the state of American studies in the twenty-first century?
None of the world’s “lost writings” have proven more perplexing than the mysterious script in which the Inka Empire kept its records. Ancient Andean peoples encoded knowledge in knotted cords of cotton or wool called khipus. In The Cord Keepers, the distinguished anthropologist Frank Salomon breaks new ground with a close ethnography of one Andean village where villagers, surprisingly, have conserved a set of these enigmatic cords to the present day. The “quipocamayos,” as the villagers call them, form a sacred patrimony. Keying his reading to the internal life of the ancient kin groups that own the khipus, Salomon suggests that the multicolored cords, with their knots and lavishly woven ornaments, did not mimic speech as most systems of writing do, but instead were anchored in nonverbal codes. The Cord Keepers makes a compelling argument for a close intrinsic link between rituals and visual-sign systems. It indicates that, while Andean graphic representation may differ radically from familiar ideas of writing, it may not lie beyond the reach of scholarly interpretation. In 1994, Salomon witnessed the use of khipus as civic regalia on the heights of Tupicocha, in Peru’s central Huarochirí region. By observing the rich ritual surrounding them, studying the village’s written records from past centuries, and analyzing the khipus themselves, Salomon opens a fresh chapter in the quest for khipu decipherment. He draws on a decade’s field research, early colonial records, and radiocarbon and fiber analysis. Challenging the prevailing idea that the use of khipus ended under early Spanish colonial rule, Salomon reveals that these beautiful objects served, apparently as late as the early twentieth century, to document households’ contribution to their kin groups and these kin groups’ contribution to their village. The Cord Keepers is a major contribution to Andean history and, more broadly, to understandings of writing and literacy.