Omar Gonzalez Ñáñez | Universidad de Los Andes (Venezuela) (original) (raw)
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Co-authored Studies by Omar Gonzalez Ñáñez
Los pueblos indígenas de la Familia Lingüística Maipure-Arawaka del Estado Amazonas, con una anti... more Los pueblos indígenas de la Familia Lingüística Maipure-Arawaka del Estado Amazonas, con una antigüedad de más de 6.000 años asentados en las Tierras Bajas de la Orinoquia en Sudamérica, en particular en la región conocida como el "Noroeste Amazónico" alcanzan en la actualidad una población de más de 3.000 individuos en los municipios Maroa y Río Negro del Estado Amazonas (la población indígena total que suman todas las etnias del Estado Amazonas es de 53.757, de acuerdo al Empadronamiento Especial Indígena del Censo 2001). Los pueblos Arawakos considerados en este ensayo son los Baniva, Kurripako, Warekena, Baré y Piapoko y uno tupí-guaraní, el Yeral, autodenominado ñeengatú. Los cinco primeros ocupan la región del Casiquiare-Río Negro-Guainía, mientras que los Piapoko (Piapoko o Tsáse) habitan en el Atabapo y el Guaviare. Aunque estas sociedades han mostrado permanentemente una gran movilidad espacial, tanto por razones propias de su matriz cultural como por razones históricas de intervención en sus territorios de agentes de la sociedad criolla colonial occidental quienes han traído planes y programas desarrollistas y asimilacionistas o "integradores". Especialmente a través del proceso, cada vez más inclusivo, de la globalización económica y cultural del subcontinente suramericano y de los programas de transnacionalización que se han planteado los grandes ejes económicos a través de bloques como los de los Países Norte-Sur, Sur-Sur, y particularmente para esta región, el TRATADO DE COOPERACIÓN AMAZÓNICA y MERCOSUR. El perfil de las identidades de estos pueblos que podríamos denominar originalmente "Rionegreros" (Cf. González Ñáñez, 1974 y González Ñáñez en Pérez de Borgo, 1992) ha cambiado mucho al igual que su demografía por su gran movilidad. Por ejemplo, no es extraño encontrar comunidades arawakas asentadas en el eje vial Puerto Ayacucho-Villacoa-Caicara, es decir, en el Distrito Cedeño del Estado Bolívar. La población total del Edo. Amazonas es de 108.722 (Censo 2001), por lo que el porcentaje de población indígena de esa entidad (49,44) la hace objeto de un tratamiento muy especial.
the narrative traditions of indigenous Northern Arawak-speaking peoples of Northwest Amazonia, an... more the narrative traditions of indigenous Northern Arawak-speaking peoples of Northwest Amazonia, and the themes of pilgrimage and sanctuary, which are understood through the notion of multi-centered mythscapes. Each of the numerous northern Arawak-speaking peoples developed traditions of sacred geographies related to their principal creation narratives, emergence and processions of primordial ancestors, migrations of historical ancestors, and places of shamanic protection. In this study, we discuss three such multi-centered mythscapes remembered by the Hohodene of the Aiary River, the Koripako of the upper Içana, the Baniva and Warekena of the upper Guainia and caño San Miguel. Underlying these traditions are stories of diaspora and exile, healing and revival, centrifugal and centripetal movements, and the consecration of places where protection by the deities and the souls of powerful shamanic seers can be obtained.
Papers by Omar Gonzalez Ñáñez
The paper traces the routes of mIgration of proto-arawakan peoples down from the northwest Amazon... more The paper traces the routes of mIgration of proto-arawakan peoples down from the northwest Amazon, specially the village of Hiapana or wapui cachoeira on the Aiary river in Upper Rio Negro basin in Brazil and how these groups, particularly one language named Igneri, language spoken in Cuba, was one kurripako or "baniva from Isana" (Arawakan) languages which migrated to the Caribbean, going throug the island of Trinidad
This was the first (197O, 1975) non indigenous pedagogical attempt made to stablish in Venezuela ... more This was the first (197O, 1975) non indigenous pedagogical attempt made to stablish in Venezuela
and in Latin America , an strategy for the recovery of language and culture of baré people (an
Arawak Amerindian language spoken in the Rio Negro river bassin of southern Venezuela). This
essay of intercultural education introduces by the first time two important concepts: the idea of the
nowadays educational strategy of “Language nest” or “Nichos lingüísticos” (o “etnolingüísticos”)
and also the proposal of the policy of intercultural education. In González Ñáñez and Mosonyi´s
paper appears also the pioneering definition of interculturation (interculturación).
Este trabajo, publicado en 1989, es el primer ensayo etnográfico que describe las prácticas cultu... more Este trabajo, publicado en 1989, es el primer ensayo etnográfico que describe las prácticas culturales de los warekena (arawak) del río Guainía-Río Negro, del estado Amazonas de Venezuela, sobre los rituales de iniciación de este pueblo, Estas costumbres han casi desaparecido debido a la aculturación compulsiva que impone la sociedad criolla sobre ellos, incluso su idioma se encuentra en riesgo de ser sustituída por el español, lengua dominante en en país.
Se plantean las diversas formas de abordan los procesos de educación de los pueblos indígenas de ... more Se plantean las diversas formas de abordan los procesos de educación de los pueblos indígenas de Venezuela partiendo primero de los modelos de educación propia indígena frente a los modelos y orientaciones elaorados por no indígenas tanto en la modalidad constitucional conocida como "educación intercultural indígena" que trata de ajustarse a las tradiciones culturales indígenas como la educación oficial occidentalista también denominada educación formal".
Books by Omar Gonzalez Ñáñez
In 1970 I began my field work among the guarequena (warekena), a maipuran-arawak language speakin... more In 1970 I began my field work among the guarequena (warekena), a maipuran-arawak language speaking amerindian people of the Guianía-Rio Negro river of southwestern corner of the Estado Amazonas of Venezuela. It was a research for the Universidad Central de Venezuela, my academic base by that time. The study was basically an exploration into the sacred mythological thought of the warekena. It was the first attempt to apply in venezuelan aboriginal cultures, the religious and cosmological findings of the University of Chicago professor Mircea Eliade about the mandalic or circular thought of many peoples in the world. We found this behaviour and mandalic thought among the warekena. The research includes myths told by elder warekena shamans and wise. The book was published in spanish in 1980 by Monte Ávila editores, Caracas.
In 1970 I began my field work among the guarequena (warekena), a maipuran-arawak language speakin... more In 1970 I began my field work among the guarequena (warekena), a maipuran-arawak language speaking amerindian people of the Guianía-Rio Negro river of southwestern corner of the Estado Amazonas of Venezuela. It was a research for the Universidad Central de Venezuela, my academic base by that time. The study was basically an exploration into the sacred mythological thought of the warekena. It was the first attempt to apply in venezuelan aboriginal cultures, the religious and cosmological findings of the University of Chicago professor Mircea Eliade about the mandalic or circular thought of many peoples in the world. We found this behaviour and mandalic thought among the warekena. The research includes myths told by elder warekena shamans and wise. The book was published in spanish in 1980 by Monte Ávila editores, Caracas.
Drafts by Omar Gonzalez Ñáñez
In 2004 a new political and administrative structure of the former “Departamentos” begun in the A... more In 2004 a new political and administrative structure of the former “Departamentos” begun in the Amazonas State of Southern Venezuela, changing to the new “municipios” (municipalities) and the firsts Town Halls (“Alcaldias”) of that former “Territorio Federal Amazonas” were founded. In Colonial times those districts were called “Cantones”. The new political structure which was created by the government of the late President Hugo Chávez meant the transfer of economic resources and political decisions to the local Majors (Alcaldes) and Councilors (Concejales). We make a study of the “Alcaldia de Maroa”, located in that town which is the Capital of the Municipality; Maroa is a local province inhabited by arawakan amerindian peoples such as baniva, kurripako and warekena, also by ñengatú or Yeral (tupi Indians) and white colonists. Don Antonio Briceño, an illustrated baniva indian from Maroa, was the first Major of Maroa. We try to search the change and content of the speech of the inhabitants once the new Municipio was installed. It is important refer that the local indian population was almost exterminated during the boom of the rubber era, as well as their languages and cultures. The suffer slavery and acculturation.
Los pueblos indígenas de la Familia Lingüística Maipure-Arawaka del Estado Amazonas, con una anti... more Los pueblos indígenas de la Familia Lingüística Maipure-Arawaka del Estado Amazonas, con una antigüedad de más de 6.000 años asentados en las Tierras Bajas de la Orinoquia en Sudamérica, en particular en la región conocida como el "Noroeste Amazónico" alcanzan en la actualidad una población de más de 3.000 individuos en los municipios Maroa y Río Negro del Estado Amazonas (la población indígena total que suman todas las etnias del Estado Amazonas es de 53.757, de acuerdo al Empadronamiento Especial Indígena del Censo 2001). Los pueblos Arawakos considerados en este ensayo son los Baniva, Kurripako, Warekena, Baré y Piapoko y uno tupí-guaraní, el Yeral, autodenominado ñeengatú. Los cinco primeros ocupan la región del Casiquiare-Río Negro-Guainía, mientras que los Piapoko (Piapoko o Tsáse) habitan en el Atabapo y el Guaviare. Aunque estas sociedades han mostrado permanentemente una gran movilidad espacial, tanto por razones propias de su matriz cultural como por razones históricas de intervención en sus territorios de agentes de la sociedad criolla colonial occidental quienes han traído planes y programas desarrollistas y asimilacionistas o "integradores". Especialmente a través del proceso, cada vez más inclusivo, de la globalización económica y cultural del subcontinente suramericano y de los programas de transnacionalización que se han planteado los grandes ejes económicos a través de bloques como los de los Países Norte-Sur, Sur-Sur, y particularmente para esta región, el TRATADO DE COOPERACIÓN AMAZÓNICA y MERCOSUR. El perfil de las identidades de estos pueblos que podríamos denominar originalmente "Rionegreros" (Cf. González Ñáñez, 1974 y González Ñáñez en Pérez de Borgo, 1992) ha cambiado mucho al igual que su demografía por su gran movilidad. Por ejemplo, no es extraño encontrar comunidades arawakas asentadas en el eje vial Puerto Ayacucho-Villacoa-Caicara, es decir, en el Distrito Cedeño del Estado Bolívar. La población total del Edo. Amazonas es de 108.722 (Censo 2001), por lo que el porcentaje de población indígena de esa entidad (49,44) la hace objeto de un tratamiento muy especial.
the narrative traditions of indigenous Northern Arawak-speaking peoples of Northwest Amazonia, an... more the narrative traditions of indigenous Northern Arawak-speaking peoples of Northwest Amazonia, and the themes of pilgrimage and sanctuary, which are understood through the notion of multi-centered mythscapes. Each of the numerous northern Arawak-speaking peoples developed traditions of sacred geographies related to their principal creation narratives, emergence and processions of primordial ancestors, migrations of historical ancestors, and places of shamanic protection. In this study, we discuss three such multi-centered mythscapes remembered by the Hohodene of the Aiary River, the Koripako of the upper Içana, the Baniva and Warekena of the upper Guainia and caño San Miguel. Underlying these traditions are stories of diaspora and exile, healing and revival, centrifugal and centripetal movements, and the consecration of places where protection by the deities and the souls of powerful shamanic seers can be obtained.
The paper traces the routes of mIgration of proto-arawakan peoples down from the northwest Amazon... more The paper traces the routes of mIgration of proto-arawakan peoples down from the northwest Amazon, specially the village of Hiapana or wapui cachoeira on the Aiary river in Upper Rio Negro basin in Brazil and how these groups, particularly one language named Igneri, language spoken in Cuba, was one kurripako or "baniva from Isana" (Arawakan) languages which migrated to the Caribbean, going throug the island of Trinidad
This was the first (197O, 1975) non indigenous pedagogical attempt made to stablish in Venezuela ... more This was the first (197O, 1975) non indigenous pedagogical attempt made to stablish in Venezuela
and in Latin America , an strategy for the recovery of language and culture of baré people (an
Arawak Amerindian language spoken in the Rio Negro river bassin of southern Venezuela). This
essay of intercultural education introduces by the first time two important concepts: the idea of the
nowadays educational strategy of “Language nest” or “Nichos lingüísticos” (o “etnolingüísticos”)
and also the proposal of the policy of intercultural education. In González Ñáñez and Mosonyi´s
paper appears also the pioneering definition of interculturation (interculturación).
Este trabajo, publicado en 1989, es el primer ensayo etnográfico que describe las prácticas cultu... more Este trabajo, publicado en 1989, es el primer ensayo etnográfico que describe las prácticas culturales de los warekena (arawak) del río Guainía-Río Negro, del estado Amazonas de Venezuela, sobre los rituales de iniciación de este pueblo, Estas costumbres han casi desaparecido debido a la aculturación compulsiva que impone la sociedad criolla sobre ellos, incluso su idioma se encuentra en riesgo de ser sustituída por el español, lengua dominante en en país.
Se plantean las diversas formas de abordan los procesos de educación de los pueblos indígenas de ... more Se plantean las diversas formas de abordan los procesos de educación de los pueblos indígenas de Venezuela partiendo primero de los modelos de educación propia indígena frente a los modelos y orientaciones elaorados por no indígenas tanto en la modalidad constitucional conocida como "educación intercultural indígena" que trata de ajustarse a las tradiciones culturales indígenas como la educación oficial occidentalista también denominada educación formal".
In 1970 I began my field work among the guarequena (warekena), a maipuran-arawak language speakin... more In 1970 I began my field work among the guarequena (warekena), a maipuran-arawak language speaking amerindian people of the Guianía-Rio Negro river of southwestern corner of the Estado Amazonas of Venezuela. It was a research for the Universidad Central de Venezuela, my academic base by that time. The study was basically an exploration into the sacred mythological thought of the warekena. It was the first attempt to apply in venezuelan aboriginal cultures, the religious and cosmological findings of the University of Chicago professor Mircea Eliade about the mandalic or circular thought of many peoples in the world. We found this behaviour and mandalic thought among the warekena. The research includes myths told by elder warekena shamans and wise. The book was published in spanish in 1980 by Monte Ávila editores, Caracas.
In 1970 I began my field work among the guarequena (warekena), a maipuran-arawak language speakin... more In 1970 I began my field work among the guarequena (warekena), a maipuran-arawak language speaking amerindian people of the Guianía-Rio Negro river of southwestern corner of the Estado Amazonas of Venezuela. It was a research for the Universidad Central de Venezuela, my academic base by that time. The study was basically an exploration into the sacred mythological thought of the warekena. It was the first attempt to apply in venezuelan aboriginal cultures, the religious and cosmological findings of the University of Chicago professor Mircea Eliade about the mandalic or circular thought of many peoples in the world. We found this behaviour and mandalic thought among the warekena. The research includes myths told by elder warekena shamans and wise. The book was published in spanish in 1980 by Monte Ávila editores, Caracas.
In 2004 a new political and administrative structure of the former “Departamentos” begun in the A... more In 2004 a new political and administrative structure of the former “Departamentos” begun in the Amazonas State of Southern Venezuela, changing to the new “municipios” (municipalities) and the firsts Town Halls (“Alcaldias”) of that former “Territorio Federal Amazonas” were founded. In Colonial times those districts were called “Cantones”. The new political structure which was created by the government of the late President Hugo Chávez meant the transfer of economic resources and political decisions to the local Majors (Alcaldes) and Councilors (Concejales). We make a study of the “Alcaldia de Maroa”, located in that town which is the Capital of the Municipality; Maroa is a local province inhabited by arawakan amerindian peoples such as baniva, kurripako and warekena, also by ñengatú or Yeral (tupi Indians) and white colonists. Don Antonio Briceño, an illustrated baniva indian from Maroa, was the first Major of Maroa. We try to search the change and content of the speech of the inhabitants once the new Municipio was installed. It is important refer that the local indian population was almost exterminated during the boom of the rubber era, as well as their languages and cultures. The suffer slavery and acculturation.