This research argues that political and institutional efforts promoting a standardize Kichwa code... more This research argues that political and institutional efforts promoting a standardize Kichwa code or vernacular to unify numerous Kichwa linguistic groups are experienced as ‘limited’ to rural Kichwa indigenous populations, despite being seen as successful by particular populations. Secondary to Spanish, Kichwa, an official Ecuadorian language for “intercultural relations”, has been recently standardized and is now being taught in schools across the Ecuadorian Highlands. While the usage of Kichwa for in the Highlands grows, rural and agrarian people experience these efforts differently. I lived with and researched Runakuna or the indigenous Kichwa people in villages such as Agato, Quinchuqui, Peguche, Arias Uko, Pakta Llakta as well as the cities of Otavalo and Quito. Generally, urban Runakuna take pride in learning standardize Kichwa, while the rural Runakuna feel a sense a loss towards their heritage language. National development strategies, such as “Live Well” or “Buen Vivir” promulgate Ecuador’s western bilingual education models. The outcomes of these bilingual language policies affecting Kichwa are evaluated through the lens of prescriptive and denotative language ideologies and the corresponding “goals” they inform—yet, these outcomes are not representative of local Runakuna villages. Rural Kichwa Otavaleños perceive traditional bilingual education as incongruent with their local ways of life. The official bilingual education system in Otavalo falls short from being “Pluricultural” because it lacks the sensibilities and understandings that emanate from a local Kichwa cosmology. My research concludes that rural Runakuna are willing to linguistically adopt standardized Kichwa as long as local community values are not destabilized. These models take the form of “a balanced bilingualism”.
Abstract
The following paper is organized into four parts. In the first section, I begin with a ... more Abstract
The following paper is organized into four parts. In the first section, I begin with a short discussion of botanical and geographical information of Peyote in Anahuac (North America). I also provide an overview of the Native American Church (NAC) to contextualize native peoples’ therapeutic and culturally intrinsic relationships with the plant-cactus Peyote must be understood—later developed in this paper. The second section is a narrowed attention toward scholarly research on NAC Peyote rituals (a.k.a., Tipi ceremonies; Peyote ceremonies) and their relatedness to Peyote botanical knowledge, entheogenic human-Peyote relations, and visionary experiences. This third section develops the argumentative corpus of my paper positioning Peyote ceremonies as collaborative liminal spaces that create an experience of euphoric, but critical sense of self-awareness for participants. Drawing from broad disciplines such as ethnobotany, psychotherapeutics, and cultural anthropology, I triangulate my rhetorical framework in psychodynamic, cultural and ethnobotanical notions to maintain that NAC tipi ceremonies are psychotherapeutic visionary experiences for participants. This paper should serve as referential value to investigations on relationships between “self” and “culture”, “humans” and “entheogens” as well as deepen our understanding of NAC visionary experiences and healing. The fourth section concludes with a synchronization of my argumentative themes in my third section that demonstrate Peyote ceremonies as collaborative liminal spaces, namely, the potent amalgamation of sounds, symbols, and the help of human and other-than-human relatives. In short, I aim to demonstrate that NAC Peyote ceremonies induce what is commonly seen as ‘a renewal of life’, which is part and parcel to a recontextualization of the self in relation to itself and others on the Peyote Road of life.
This research argues that political and institutional efforts promoting a standardize Kichwa code... more This research argues that political and institutional efforts promoting a standardize Kichwa code or vernacular to unify numerous Kichwa linguistic groups are experienced as ‘limited’ to rural Kichwa indigenous populations, despite being seen as successful by particular populations. Secondary to Spanish, Kichwa, an official Ecuadorian language for “intercultural relations”, has been recently standardized and is now being taught in schools across the Ecuadorian Highlands. While the usage of Kichwa for in the Highlands grows, rural and agrarian people experience these efforts differently. I lived with and researched Runakuna or the indigenous Kichwa people in villages such as Agato, Quinchuqui, Peguche, Arias Uko, Pakta Llakta as well as the cities of Otavalo and Quito. Generally, urban Runakuna take pride in learning standardize Kichwa, while the rural Runakuna feel a sense a loss towards their heritage language. National development strategies, such as “Live Well” or “Buen Vivir” promulgate Ecuador’s western bilingual education models. The outcomes of these bilingual language policies affecting Kichwa are evaluated through the lens of prescriptive and denotative language ideologies and the corresponding “goals” they inform—yet, these outcomes are not representative of local Runakuna villages. Rural Kichwa Otavaleños perceive traditional bilingual education as incongruent with their local ways of life. The official bilingual education system in Otavalo falls short from being “Pluricultural” because it lacks the sensibilities and understandings that emanate from a local Kichwa cosmology. My research concludes that rural Runakuna are willing to linguistically adopt standardized Kichwa as long as local community values are not destabilized. These models take the form of “a balanced bilingualism”.
Abstract
The following paper is organized into four parts. In the first section, I begin with a ... more Abstract
The following paper is organized into four parts. In the first section, I begin with a short discussion of botanical and geographical information of Peyote in Anahuac (North America). I also provide an overview of the Native American Church (NAC) to contextualize native peoples’ therapeutic and culturally intrinsic relationships with the plant-cactus Peyote must be understood—later developed in this paper. The second section is a narrowed attention toward scholarly research on NAC Peyote rituals (a.k.a., Tipi ceremonies; Peyote ceremonies) and their relatedness to Peyote botanical knowledge, entheogenic human-Peyote relations, and visionary experiences. This third section develops the argumentative corpus of my paper positioning Peyote ceremonies as collaborative liminal spaces that create an experience of euphoric, but critical sense of self-awareness for participants. Drawing from broad disciplines such as ethnobotany, psychotherapeutics, and cultural anthropology, I triangulate my rhetorical framework in psychodynamic, cultural and ethnobotanical notions to maintain that NAC tipi ceremonies are psychotherapeutic visionary experiences for participants. This paper should serve as referential value to investigations on relationships between “self” and “culture”, “humans” and “entheogens” as well as deepen our understanding of NAC visionary experiences and healing. The fourth section concludes with a synchronization of my argumentative themes in my third section that demonstrate Peyote ceremonies as collaborative liminal spaces, namely, the potent amalgamation of sounds, symbols, and the help of human and other-than-human relatives. In short, I aim to demonstrate that NAC Peyote ceremonies induce what is commonly seen as ‘a renewal of life’, which is part and parcel to a recontextualization of the self in relation to itself and others on the Peyote Road of life.
Uploads
UCLA Undergraduate Papers by Qui'chi Patlan
The following paper is organized into four parts. In the first section, I begin with a short discussion of botanical and geographical information of Peyote in Anahuac (North America). I also provide an overview of the Native American Church (NAC) to contextualize native peoples’ therapeutic and culturally intrinsic relationships with the plant-cactus Peyote must be understood—later developed in this paper. The second section is a narrowed attention toward scholarly research on NAC Peyote rituals (a.k.a., Tipi ceremonies; Peyote ceremonies) and their relatedness to Peyote botanical knowledge, entheogenic human-Peyote relations, and visionary experiences. This third section develops the argumentative corpus of my paper positioning Peyote ceremonies as collaborative liminal spaces that create an experience of euphoric, but critical sense of self-awareness for participants. Drawing from broad disciplines such as ethnobotany, psychotherapeutics, and cultural anthropology, I triangulate my rhetorical framework in psychodynamic, cultural and ethnobotanical notions to maintain that NAC tipi ceremonies are psychotherapeutic visionary experiences for participants. This paper should serve as referential value to investigations on relationships between “self” and “culture”, “humans” and “entheogens” as well as deepen our understanding of NAC visionary experiences and healing. The fourth section concludes with a synchronization of my argumentative themes in my third section that demonstrate Peyote ceremonies as collaborative liminal spaces, namely, the potent amalgamation of sounds, symbols, and the help of human and other-than-human relatives. In short, I aim to demonstrate that NAC Peyote ceremonies induce what is commonly seen as ‘a renewal of life’, which is part and parcel to a recontextualization of the self in relation to itself and others on the Peyote Road of life.
The following paper is organized into four parts. In the first section, I begin with a short discussion of botanical and geographical information of Peyote in Anahuac (North America). I also provide an overview of the Native American Church (NAC) to contextualize native peoples’ therapeutic and culturally intrinsic relationships with the plant-cactus Peyote must be understood—later developed in this paper. The second section is a narrowed attention toward scholarly research on NAC Peyote rituals (a.k.a., Tipi ceremonies; Peyote ceremonies) and their relatedness to Peyote botanical knowledge, entheogenic human-Peyote relations, and visionary experiences. This third section develops the argumentative corpus of my paper positioning Peyote ceremonies as collaborative liminal spaces that create an experience of euphoric, but critical sense of self-awareness for participants. Drawing from broad disciplines such as ethnobotany, psychotherapeutics, and cultural anthropology, I triangulate my rhetorical framework in psychodynamic, cultural and ethnobotanical notions to maintain that NAC tipi ceremonies are psychotherapeutic visionary experiences for participants. This paper should serve as referential value to investigations on relationships between “self” and “culture”, “humans” and “entheogens” as well as deepen our understanding of NAC visionary experiences and healing. The fourth section concludes with a synchronization of my argumentative themes in my third section that demonstrate Peyote ceremonies as collaborative liminal spaces, namely, the potent amalgamation of sounds, symbols, and the help of human and other-than-human relatives. In short, I aim to demonstrate that NAC Peyote ceremonies induce what is commonly seen as ‘a renewal of life’, which is part and parcel to a recontextualization of the self in relation to itself and others on the Peyote Road of life.