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I consider this destination the original town.
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Riendo
Look at these old men
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My name is Sandra Barrientos Caliamullo and my father and my mother are
from Potosí, which is south of Bolivia and more precisely from a place called Chiqui.
I belong to the Quechua and Mara culture and I am the oldest sister of three sisters,
we are three sisters who were born here in Argentina, that is, since we are the first
generation born here in Argentina and well, my parents came as many people who migrate
to the big cities to look for that progress that they put in place where they proceed,
both my sisters and I lived that first period of childhood in Villas and in these things
that parents do to protect us as it was part of this story that they did not tell us,
although we lived there for a while, and among other things that they have done to protect us, such as not
transmitting the language, not teaching us to speak Quechua, which is what my parents and my grandparents
always talked about, that is, one understands now that at that time, that is, they did not think
that because they did not teach them how to do it, they were not going to hit the tonade, so people
were not going to treat it badly, but it was the subject of facial teleportation, that is, the insults,
the bad forms, all that was clear, it was not necessary that they hear you talk, they look at you,
they look at you and they treat you badly, this is the house of my grandmother and the city of my grandfather,
it was not the field, it was my grandmother, look at my grandmother here, I went up, I went down with
that guy and he came to me like nothing, look at Rem, Pecolino, Pecolino, here my sister, me, Diego,
at the root of being in Bolivia, finding me, going to the north, finding me with the people and the
look of the people that nothing to see that it was a different look and a different treatment from the
people here, then the way in which one is related to the people is another and you find it
in another way and that is wow, that is, I never lived it, that is, I lived it maybe as a mom, dad,
the uncles and nothing else, but not in the street, on a daily basis, that was different,
then there was this to start with, they start to end up as files of what I had lived as a girl and
how one is accepting situations that are not so good, one goes as naturalizing and normalizing
codes of violent coexistence, then it is as if that also reinforced the fact of saying, well,
to assume the identity from another place, to start loving yourself a little, which is a little
out there and at the same time to say as healing wounds also, it is the
plan and the sphere but with the proportions of wings, there it was still like starting
from little to little to see the way to look at it, that is, it is like the first stage of the process,
I don't know if it is identified, self-identification,
but as it was that stage and then the other one just came, as more
of strengthening, let's say, first it is like getting to know, starting to get to know and then one
from being doing the activities, feeling part of it,
I am Valentín Palma Callamuyo from La Matanza, I am a descendant of the Quechua people,
I will be known from this view as the south country, the Latin American country with a place
chat without history that the Spanish have reached here, nothing for the people who resisted and that
it is already that they were according to official history that they were exterminated to grow here is a
little different a little difficult a society maybe in some areas that is a little discriminatory
a little xenophobic maybe and as they make you feel sometimes different and once when you are a
teenager you are more vulnerable and try to hide it, hide certain things because
they point out to you, they do not tell you anything, the little ball or Paraguay or Chilote or, I do not know,
if I talk to my grandparents in Quechua, I tell them that I want to learn Quechua, maybe
they were like laughing, they thought they were loading them, they were joking, but sometimes they
are naturalized that there are no certain things, maybe for the biggest ones,
that they do not have the ability that they are peasants, they are not indigenous,
they are not recognized sometimes,
it would be interesting for me that my family begins to feel proud to be indigenous, to be indigenous,
as well as in society it is also difficult sometimes that it is a slow process sometimes also the
family perhaps has been traversed by Catholicism because in the end we are all
traversed by five centuries of Western subjectivity, individualism is the one that prevailed here or
the one that tried to prevail, so we all have contradictions, but good to know how to identify them
and soon it will start to recover the other, the most important thing.
the right to do an indigenous ceremony here where there are remains of our ancestors,
so as there are remains of that country that remains of that country that we do not make any
announcement because we know what it does here in this country, it means that the private property
does not have the rights of the people who live here, before they come to those laws, before they come to the laws with which you work,
how do you want to accompany me, come and see that there is a public path, totally that comes on the other side,
because now through the fields and mountains of America, through the back of their mountains, through their plains and their forests, between the solitude and the traffic of the cities, on the coasts of the great oceans and rivers, this very tremble begins.
My name is Darío Villaguarani, greetings to all, my name is Darío and I am a descendant of Villaguarani.
I was born in Buenos Aires, but I did not live in Buenos Aires for three months, I was traveling to missions, I always saw it as a purple,
the three months were already an exiled political. All my childhood was in the mountain, so there is a connection with the mountain, with the energy that the jungle has, I grew up with that.
Well then, well, I have always connected rock to all my adolescence, I was very connected with rock, with friends who are always in rock and metal moves.
Then, well, at the age of 20, due to family problems, I came only to live in Buenos Aires, it was a very strong change because the city in which I lived, which is called El Dorado,
it was a very humble neighborhood, very small compared to a great metropolis like Buenos Aires, the shock was quite strong.
Then, with time, living in Buenos Aires, I began to investigate things of indigenous peoples, but more than anything, it was just a matter of interest,
I just wanted to know what they thought, they even talked about it in the past, what they thought, what things they had in mind.
And when I went to find out a little more, I realized that there were things of the indigenous peoples that were not written in the books,
and even people who told you about the indigenous peoples were missing things.
So I grabbed and, as always, I traveled missions, at least twice or three times I traveled missions,
I put a spiritual necessity, I could say that I need to enter the mountain for a while,
I discovered, no, what I had to do was go and get into the indigenous community, so I grabbed a backpack and went,
I got into the community, I presented myself, and they welcomed me well, a community called JG, which in Castilian means palm trees,
obviously I got a terrible headache because I discovered that there were more, there were much more in the indigenous peoples.
And because of you, huh?
The militancy, I think, gave me more interest in seeing a little more of the indigenous peoples,
I wanted to get more into the indigenous issue.
I started to military, to connect with people who were in the most political part, if you want to say, of indigenous peoples,
I mean, we complain more, more punctual, like the issue of land, the issue of security, the issue of health, more, much more serious.
I think we will also have to have a spiritual independence,
to depend on the spiritual terrorism that the church is doing during all these years.
I would call spiritual terrorism what they are doing.
And at that time, well, my mother asked me what things you do with the indigenous issue,
I didn't know that she already brought her bad experience of what was electoral 76,
and I didn't want to tell her much about it, about not being scared, I don't know.
And I told her, I told her, look, no, they are cultural movements, more than anything,
they talk about indigenous customs.
I said, no, I ask you, they tell me because your grandmother's parents were indigenous, I mean.
And I read, but how are you saying that part of my blood is also indigenous?
I said, yes, your grandmother and the parents were indigenous, I mean, from Guarani.
So it was someone who was looking for something that I already had, I mean,
it's very crazy to say it like that, but I was looking for little pieces,
putting together something that was already there.
I am Argentinian, I was born here in Argentina, but my mother and my father are Bolivian.
I am Pedro, Pedro, I am only Pedro, one more in this world.
I had a problem that unfortunately everything happens in life,
my mother passed away. Being there walking and remembering,
I asked myself a personal question, perhaps very deep,
and she said, how did that relationship with my mother continue and me after that game?
Incredibly, in the middle of the hills that I was turning and patting stones,
I think it was the best answer that I myself gave myself in my own question,
and I said, why not do what she was doing?
Why not continue with what she was walking in the way she was walking?
And then I remembered that she had never stopped,
since she had the use of reason, of doing her ceremony to her mother and land.
So instead of closing my door, because I was left a little more alone,
I opened my doors, and there began to come the guys from the neighborhood,
I began to try to be useful to them, with a little merender and a weekend eater.
And I was already thinking, how was it going to continue that path of my mother
with respect to her culture and her traditions, her worldview,
and it turns out that at that moment, with the little ones that were there,
I said, look at this, it is close to the first of August,
and I want to do a ceremony to her mother and land.
And the guys, when they are kids, they have no prejudice.
They told me what to do, I said, we are going to make a meal, we are going to share,
and we are going to make friends with her mother and land.
And the little ones said, yes, yes, we will do it, we will do it.
And this story of rescue and my cultural roots began.
This biotech more or less begins in the 90s.
At the beginning, in that corner, a lot of books and magazines with papers
and a group of guys with whom we began to make artisans,
which I did not know either, artisans, I did not know,
but trying to entertain them and give them something that they could use
and that they could help them, I began to learn.
This makes us value everything that surrounds us,
and that is what I would say today, from the little biotech,
that in part it is, I believe, humbly achieving it,
to transmit that, to serve as a vision of the original peoples.
To teach, to show this, to the guys,
to start to encourage, to take into account and respect the parents' culture of the mother,
but to them they are also great, and talking about this,
and they do it in the way that I, maybe, I tell them,
as they are old, they begin to realize this,
and they begin to think back, to remember their parents, their grandparents,
and begin to recover their identity.
One day, I studied at the University of Las Madres,
in Plaza de Mayo, and a friend of mine told me about this,
and the next Saturday we came.
That was a year ago, almost, in March 2010.
And then he came, and well, I could not go.
I started to stay a couple of days, three days,
and then, well, until I left everything there and came to live here.
The biggest ones do not understand,
they are contradictory, because they preserve things from the indigenous culture,
even though they have crossed you through Catholicism,
they preserve several things that, without knowing it,
and being the closest to that,
and as they do not understand it,
the youngest ones, cousins or uncles, as they realize.
Because the place is very strong, it is not only nature,
or you are facing something as unstable as these,
it is more than all the contact with the history of the place.
If you feel it, I do not know, without falling into mysticism or anything,
in esotericism, you feel certain, there is an energy in the place.
We are trying not to take out only what is on the surface,
what is kind of buried, we took it out.
But the reality is that the water comes later and takes everything.
So...
When it is lower, you can walk up there.
Here I am seeing a lot more of pieces.
Down?
No, no.
Is there water in the package?
No.
There are more pieces.
Down?
No, no.
Is there water in the package?
Oh, the window.
Look, it is under the resin.
Yes, some people call me Pablo, the Indian.
I have been participating in a mega-alternative for more than ten years,
working with news from the original villages.
What we are asking is that this part of the land that was sold
be affected by the employment of the private neighborhood
so that they remain as a public space that indicates to the original villages,
that the archaeological remains that are in this place are protected,
that the open place remains to be able to use it as it has been used for decades.
It would mean doing the first re-indication to the indigenous peoples of Buenos Aires,
in the invasions of the federal capital.
What we are trying to do is that, when we recover this place,
we begin to talk, it serves as a shooter to think of Buenos Aires in another way,
to be able to realize in the entire population that lives in Buenos Aires
that the history of this place is not what has been taught to us since childhood.
This place is not what has been taught to us since childhood.
New shirt, new shoes, sandals, tie, pants, and everything else.
When the machines arrived, they began to build that and then the people came.
The ones that speak in English are already inside.
These are Junkies from Arizona,
what is paradoxical is how they came with,
about 500 years ago they came with the cross and with the sword from Spain,
and today they come, it seems, with the robbers and the cross from the United States,
from those places.
As a Spanish poet, there is no one who reads 10 centuries of history and closes the book
because it is always the same.
But the good thing is that in that history there is always the other story,
that is not told, the voice of the defeated, supposedly,
that is not starting to be heard and to be seen.
My youth is walking like the flowers of the fields,
I have to be sad, I find myself, they give me the joy of crying,
remembering the moments when we were very happy.
I have to be sad, I find myself, they give me the joy of crying,
remembering the moments when we were very happy.
They tell me, they tell me that you love me,
they tell me, they tell me that you love me,
if you love me because you don't kiss me,
if you love me because you don't hug me,
they tell me, they tell me that you love me,
they tell me, they tell me that you love me,
if you love me because you don't kiss me,
if you love me because you don't hug me.
First I listened to folkloric music and everything
and then I started listening to the traditional music
and there I started to see the function,
the functionality of the music,
the sense of why, of the music, of the origin of the music
within the different cultures.
I sing in Spanish,
I sing in Spanish,
I sing in Spanish,
I sing in Spanish,
What is important is the interrelation between the people,
the interrelation between the different voices of the instrument
and the singing in group.
When you start to do it,
to share, to experiment, you feel it.
It is something that you are playing alone,
playing a theme and other things is to play with everything.
I listen to instrumental music since I am 12 years old.
It is a music that accompanies me throughout adolescence,
throughout that rebellious era of madness,
I would always go with J-Meta
and when I was growing up I had a band.
When I started with the indigenous military,
I mean, I followed my...
listening to the music,
then I thought of something on the way.
I was going to be an indigenous military
who gave up his musical tastes,
or he was going to be a J-Meta who gave up his roots.
I mean, you are that disjunctive.
So I thought, why not one or two things?
And I proposed the idea,
I mean, if you want to be a band like that,
you are going to have a lot of original people,
you are going to see a lot of original people,
a lot of messages from the original people.
And well, Calente looked at me and said,
what do you want to do?
That I'm going to be an chili,
it's going to be a happy Caprio
and I'm going to Ansab
of the communities.
Obviously, we don't invent anything.
There are many bands that take the indigenous theme in their lyrics.
Maybe the red circle we give it is the present and the future,
in an indigenous message.
Mine is the heavy metal.
It's what I get out of it.
Every person in their place has to do their own struggle.
Some with music, others with writing, others with journalism.
In schools, each one has to take that struggle out of their place.
So from there, we shoot ourselves.
From there, we shoot ourselves.
She, the weaving machine,
still rises when it's night,
as if you were listening to the sound of the day.
Then she picks up a clear strand and passes it between those threads.
She quickly draws the first line of light on the horizon.
She, the weaving machine,
still rises when it's night,
as if you were listening to the sound of the day.
Then she picks up a clear strand and passes it between those threads.
She quickly draws the first line of light on the horizon.
Then she picks up a clear strand and passes it between those threads.
From there, she picks up a clear strand and passes it between those threads.
Then she picks up a clear strand and passes it between those threads.
Then she picks up a clear strand and passes it between those threads.
Shai kusau sisi tu, morpeta rosina nantaya susina sau sisi tu.
Hamo shai kusau shai kusau sisi tu, morpeta rosina nantaya susina sau sisi tu.
Hamo shai kusau sisi tu, morpeta rosina nantaya susina sau sisi tu.
Tengen punta grandi, se empezó a correr el rumor de que había un cementerio indígena que iba a ser destruido por un country,
y a partir de ahí, al ver como las autoridades que tenían que proteger este lugar lo entregaban,
es que se forma una organización que se está moviendo en defensa de la pacha,
formada por indígenas, ambientalistas, periodistas, vecinos, una conferencia de actores importantes.
Hamo shai kusau sisi tu, morpeta rosina nantaya susina sau sisi tu.
Yo fui así aprendiendo de que todo lo que me rodeaba, todo lo que me alimentaba,
todo lo que me curaba, incluso con la vestimenta que me he visto habitualmente,
estaba viniendo de la tierra.
Y cuando tenemos ese concepto, es fácil entender que somos hijos de la pacha, y que todos somos hermanos.
Lo que para mí tal vez une a las culturas del mundo es el sentimiento de cariño a la tierra,
el respeto al espacio donde estamos.
¿Están volviendo los pueblos ancestrales a su territorio?
No, no murieron. Están, yo están acá todavía. Están empujándonos.
Los abuelos han estado observando los movimientos del universo,
han visto ciclos de cinco siglos, empiezan a ver como un movimiento,
que a nivel global cada vez lo que tiene que ver con culturas milenarias
esté cobrando como más espacio, ¿no?
Pacha kutis se daba cada 500 años.
Pacha significa cosmos, universo, tierra.
Kutis quiere decir retornar, regresar, volver, cambiar.
Estoy muy feliz de lo que está pasando en su América.
Me gusta que mi generación y gente que un poquito más grande que yo
vallamos allanando ese camino.
Tienen tiempo muy duro, muy feo, pero también tiempo de cosas muy fuertes a nivel tierra,
a nivel aviallala, la bonura a tierra.
Es como que estamos buscando ese equilibrio adentro también para el afuera, ¿no?
Siempre los indígenas hablan de las cicles de la vida, siempre una vía cíplica.
Comienza y termina, comienza y termina una vía circular.
Y volvemos otra vez a ese punto pasando por los mejores tiempos
aparentes y volviendo a esa situación en la que volveremos a recuperar
nuestro natural convivencia del hombre con la naturaleza
y el equilibrio en todos los conceptos dinámicos,
electro-dinámicos, culturales de vida.
Nosotros estamos plantando una semilla.
Soy positivo que no he vuelto atrás para ver otra correlación de fuerza.
Una vez de que cada vez hay más gente trabajando en el equilibrio.
Es un fenómeno, hay una revalorización.
Y yo no puedo hacer revalorización.
Se puede hacer una sociedad más consciente, se puede hacer.
Nosotros empezamos a comenzar a darle más valor a una más orca de maíz
que a una sortija de oro,
trastocando ese valor, ese sistema económico del valor y el dinero y el oro.
Un gran parte de esa esencia sigue guardada en muchas personas.
Está en la persona.
Falta nada más hacerse cargo, volver a tener una relación con la naturaleza.
Y ese cariño hacia la tierra, hacia el universo,
es el cariño hacia uno y hacia todo.
Somos todos, todos estamos en ese camino.
Hay algunos lógicos que todavía no se dan cuenta,
pero algún día con conciencia, como decían los abuelos,
o por dolor, van a empezar a darse cuenta.
Un cocido resistiendo, un cocido de coraje, manteniendo siempre la esencia.
Un cocido resistiendo, un cocido de coraje, manteniendo siempre la esencia.
Es presencia y es semilla y está dentro nuestro por cien.
Es presencia y es semilla y está dentro nuestro por cien.
Es presencia y es semilla y está dentro nuestro por cien.
Mirenarios perseguidos, amados puertos.
Mirenarios perseguidos, amados puertos.
Mirenarios perseguidos, amados puertos.
Mirenarios, amados puertos.
Mirenarios.
