Abstract Jorge Suárez (1927-1985) was an Argentine linguist who devoted himself mainly to the study of indigenous American languages. After the first stage of his career in his country of origin, he settled in Mexico City in 1969, where he continued his academic career. From the perspective of linguistic historiography, this article aims to examine the first stage of his academic biography and his main contributions to the languages of Argentinean Patagonia (Mapuzungun, Aonekko ’a’ien, and Selk’nam), which included field surveys of lexical lists and texts, as well as analyses of genetic linguistics. We consider his role in the dissemination of North American structuralism in Argentina, his insertion in different national universities, his subsequent integration into CONICET, and his links in the American and Latin American spheres.

Resumen: Jorge Suárez (1927-1985) fue un lingüista argentino que se dedicó fundamentalmente al estudio de las lenguas indígenas americanas. Luego de realizar la primera etapa de su carrera en su país de origen, en 1969 se estableció en la Ciudad de México donde continuó su trayectoria académica. Desde la perspectiva de la historiografía lingüística, el presente artículo se propone examinar la primera etapa de su biografía académico-investigativa y sus principales aportes acerca de las lenguas de la Patagonia argentina (mapuzungun, aonekko ’a’ien y selk’nam), entre los que se destacan los relevamientos en terreno de listas léxicas y textos, como así también análisis de lingüística genética. Consideramos su rol en la difusión del estructuralismo norteamericano en Argentina, su inserción en distintas universidades nacionales, su posterior integración al CONICET y sus vínculos en el ámbito estadounidense e hispanoamericano.

Abstract This paper analyzes the reform of the secular clergy in the archbishopric of Mexico between 1764 and 1810 in two major regards: the excessive number of priests and their indiscipline. During the eighteenth century various royal and ecclesiastical authorities tried to solve these long-standing problems because, in their view, these issues affected Spanish economic progress and the spiritual work of the Church. This article studies the different criticisms of the secular clergy in the Bourbon era, the strategies of the archbishopric to solve these problems, and the trends in priestly ordination of the diocesan clergy. The purpose is to contrast the objectives and practicality of this reform in the most important American diocese at the end of the colonial era.

Resumen En este artículo se exploran los alcances de la reforma al estado eclesiástico en el arzobispado de México durante los años 1764-1810 en dos cuestiones particulares que aspiraba revertir: el excesivo número de sacerdotes y la indisciplina del clero. Durante el siglo XVIII, diversas autoridades regias y eclesiásticas pretendieron solucionar estos problemas arcaicos porque consideraban que afectaban el progreso económico de los reinos y la labor espiritual de la Iglesia. Para su estudio, se someten a análisis las diferentes críticas al clero secular en la época borbónica, los mecanismos implementados por el arzobispado de México para su resolución y las tendencias de ordenación sacerdotal del clero diocesano, con el fin de contrastar el ideal y las posibilidades reales de aplicación de esta reforma en la diócesis americana más importante de finales de la época colonial.

Abstract Listening is the first sense that human beings develop, it is necessary to learn to speak, read, and write; however, it is not the focus of formal education. Nevertheless, other training and practice spaces recognize the importance of this skill. This is the case of ethnography, which promotes it as a fundamental component of its epistemological and descriptive perspectives. Another area of listening practices is interlearning, which is fostered through the Intercultural Inductive Method. This article aims to account for both how Maria Bertely, as an ethnographer, co-constructor, and overseer of the Intercultural Inductive Method and coordinator of projects within the Inductive Intercultural Education Network, understood and practiced listening, as well as examine its dimensions in the current project of this network concerning reading and writing in indigenous languages. To do so, concepts of listening, texts by Maria Bertely, and working documents of the ongoing project are reviewed. Among the findings, the central role of interlearning stands out, as it is linked to certain modes of listening and generated in intercultural contexts. Maria Bertely's listening practices are rooted in her hermeneutical perspective of ethnography and interlearning. The teacher training workshops of the project demonstrate the complexity of listening in indigenous population contexts and the importance of maintaining oral practices.

Resumen La escucha es el primer sentido que desarrollan los seres humanos, es necesario para aprender a hablar, leer y escribir; sin embargo, no es objeto de enseñanza escolarizada. No obstante, existen otros espacios de formación y práctica que reconocen la importancia de esta habilidad. Es el caso de la etnografía, que la fomenta como componente fundamental de sus perspectivas epistemológicas y descriptivas. Otro ámbito de prácticas de escucha son los interaprendizajes que se generan mediante el Método Inductivo Intercultural. Este artículo tiene como objetivo dar cuenta de cómo María Bertely, como etnógrafa, co-constructora y supervisora del Método Inductivo Intercultural y coordinadora de proyectos dentro de la Red de Educación Intercultural Inductiva, entendió y practicó la escucha, así como examinar sus dimensiones en el actual proyecto de esta red sobre lectura y escritura en lenguas indígenas. Para ello se revisan conceptos de escucha, textos de la propia María Bertely y documentos de trabajo del proyecto en curso. Entre los hallazgos destaca el lugar central que ocupan los interaprendizajes, articulados con ciertos modos de escucha y generados en contextos interculturales. Las prácticas de escucha de María Bertely se inscriben en su perspectiva hermenéutica de etnografía y el interaprendizaje. Los talleres de formación docente del proyecto evidencian la complejidad de escucha en contextos de población indígena y la importancia de mantener prácticas de oralidad frente al predominio de lo visual y escrito promovido tradicionalmente por la escuela.

Abstract: In this paper we analyze several laws that are framed into the so-called cultural policies of the Province of Chaco (Argentina). We relied primarily on Cultural Studies and related theoretical approaches. Specifically, we are concerned about language that includes a distinctive otherness: the indigenous peoples. We argue that public discourse, which is reflected in a variety of laws, refers to indigenous peoples in terms of radical “othering”. We inquire whether this language, which constantly refers to otherness through exoticization, is a potential threat to the same diversity that it claims to promote. While it emphasizes the existence of “three ethnic groups” in the province, it invisibilizes other groups that do not share the standard stereotypical features of indigenousness. We will focus on two issues: the invisibilization produced by the “othering” and the obsession with registration and patrimonialization of cultural expressions. Based on our solid assumption about the political character of languages, we conclude with a critical review of multiculturalism as a discursive formation in provincial laws that refer to or denote the “culture” of local aboriginal peoples.

Resumen: Inspirados fundamentalmente en los estudios culturales y corrientes teóricas afines, hacemos un recorrido general por algunas leyes que se enmarcan en las llamadas políticas culturales en la provincia de Chaco (Argentina). Nos interesa analizar, puntualmente, el lenguaje que refiere a una forma especial de alteridad: los pueblos indígenas. Entendemos que el discurso estatal que se plasma en diversas leyes refiere a los pueblos originarios desde una perspectiva de la “otrerización” radical. Nos preguntamos si este lenguaje, que refiere a la alteridad siempre desde la exotización, no es una amenaza para la propia diversidad que pretende reivindicar, ya que -mientras destaca la existencia de “tres etnias” en la provincia- invisibiliza otros grupos menos coincidentes con los aspectos estereotipados de lo indígena. Nos centramos en dos tópicos principales: la invisibilización que produce la otrerización y la obsesión por el registro y la patrimonialización. Con la firme convicción del carácter político de los lenguajes, concluimos con una revisión crítica del multiculturalismo como formación discursiva a través de las leyes provinciales que hablan, refieren o denotan a la “cultura” de los pueblos originarios locales.

Abstract The following article consists of the description and analysis of the conception on the teaching of Spanish as a national language and on the indigenous people and their languages by the team of Inspectors of the National Territories and Colonies, highlighting the figure of Raúl B. Díaz. For this, we use as sources his reports published between 1890 and 1916 in the magazine El Monitor de la Educación Común, which was the official broadcaster of the Consejo Nacional de Educación (CNE). In the first part we briefly present the theoretical and methodological approaches that we used for this work. Then we delve into the inspectors' reports to describe and analyze, on the one hand, how they conceive of the indigenous people and their languages and, on the other, the plans or projects for their schooling.

Resumen El siguiente artículo consiste en la descripción y el análisis sobre la enseñanza del castellano como lengua nacional y sobre los indígenas y sus lenguas por parte del cuerpo de Inspectores de los Territorios y Colonias Nacionales, destacando la figura de Raúl B. Díaz. Para ello, utilizamos como fuentes sus informes publicados entre 1890 y 1916 en la revista El Monitor de la Educación Común, que fue el órgano difusor oficial del Consejo Nacional de Educación (CNE). En una primera parte, presentamos brevemente los enfoques teóricos y metodológicos que utilizamos para este trabajo. Luego nos adentramos en los informes de los inspectores para describir y analizar, por un lado, cómo conciben a los indígenas y a sus lenguas y, por el otro, los planes o proyectos para su escolarización.

Abstract. The objective of the article is to offer a tour of the experiences of indigenous women who are pursuing university studies within the framework of the Diploma in Wichí-Castilian Intercultural Interpretation and Translation for Access to Justice, offered by the National University of Salta (Salta, Argentina). A qualitative methodology is employed, and their experiences are presented from an ethnographic perspective in relation to the use of the languages (Wichí-Spanish) and their perspectives on completing the diploma program. The results highlight the specific ways in which both languages are learned and used in their educational trajectories, as well as the unique challenges faced by women in accessing university education. In the conclusions, the positive impact of the Diploma program among Wichí women is emphasized, as it enables the development of new life projects within this population. The conclusions highlight the positive impact of the Diploma among Wichí women, since it enables the construction of new life projects in this population sector.

Resumen. El objetivo del artículo es ofrecer un recorrido por las experiencias de mujeres indígenas que cursan estudios universitarios en el marco de la Diplomatura en Interpretación y Traducción Intercultural Wichí-Castellano para el Acceso a la Justicia, dictada por la Universidad Nacional de Salta (Salta, Argentina). Se utiliza una metodología cualitativa y desde una perspectiva etnográfica se presentan sus experiencias en relación con el uso de las lenguas (wichí-castellano) y las visiones que tienen respecto del egreso de la diplomatura. En los resultados se señalan las especificidades de los modos en que se aprenden y utilizan ambas lenguas en sus trayectorias escolares, y las particularidades que tiene el acceso a la universidad siendo mujeres. En las conclusiones se destaca el impacto positivo de la diplomatura entre las mujeres wichí, ya que habilita la construcción de nuevos proyectos de vida en este sector poblacional.

Abstract. This article studies the poetry book Sanchiu (2021), by Dina Ananco (Bagua, 1985), a young Peruvian intellectual and poet, representative of the Amazonian Wampís culture, based on the concepts of academic knowledge and interculturality. The objective is to demonstrate that the poetic voice is configured as an Amazonian indigenous intellectual who expresses the cultural and intercultural tensions of her community. The methodology of the work is based on the hermeneutic analysis of the poems "Atumsha urukarmetsu/I do not know you" and "Mikut", in relation to the interviews given by the author about her poetic practice that allows her to position herself specifically as a Wampís intellectual. In this sense, the role played by Dina Ananco is fundamental to revalue the Wampís culture and language, which is one of the central purposes of the writers who are part of the so-called "literature written in native languages". Our reading is that the writing practice of the Wampís poet and intellectual seeks to install her culture in the intercultural dialogue, for which she projects in her work a poetic voice that reflects on the internal and external tensions of the local culture from her position as an Amazonian indigenous intellectual.

Resumen. En este artículo se estudia el poemario Sanchiu (2021), de Dina Ananco (Bagua, 1985), joven intelectual y poeta peruana, representante de la cultura amazónica wampís, a partir de los conceptos de saber académico e interculturalidad. El objetivo es demostrar que la voz poética se configura como una intelectual indígena amazónica que expresa las tensiones culturales e interculturales de su comunidad. La metodología del trabajo se basa en el análisis hermenéutico de los poemas “Atumsha urukarmetsu/No sé ustedes” y “Mikut”, en relación con las entrevistas brindadas por la autora acerca de su práctica poética que le permite posicionarse específicamente como intelectual wampís. En este sentido, el rol que desarrolla Dina Ananco es fundamental para revalorar la cultura y lengua wampís, lo cual es uno de los propósitos centrales de los escritores que forman parte de la denominada “literatura escrita en lenguas originarias”. Nuestra lectura es que la práctica escritural de la poeta e intelectual wampís busca instalar a su cultura en el diálogo intercultural, y para ello proyecta en su obra una voz poética que reflexiona sobre las tensiones internas y externas de la cultura local desde su posición de intelectual indígena amazónica.

Terminology development is needed for effective science communication, planning, teaching, and learning in indigenous African languages. This need includes species-specific names in indigenous languages for wild birds, which are key indicators of biodiversity and the state of the environment. We report here the successful allocation of isiZulu names to all South African bird species, focusing on the final phase of naming species that are unknown or rare in KwaZulu-Natal Province (traditional home of the Zulu people) and thus have no indigenous naming history. We applied principles and procedures used previously for naming species known in KwaZulu-Natal: (1) reference to early bird books, dictionaries and other literature; (2) in-person workshops that included isiZulu language academics, professional Zulu bird guides, and birders; and (3) linguistic strategies to apply Zulu folk taxonomy to scientific ordering of species. At a three-day in-person workshop, we named 327 species unknown or vagrant in KwaZulu-Natal. Much time was spent on allocating cluster names to locally unfamiliar bird groupings such as tropicbirds, gadfly petrels, sandgrouse, and wheatears. The most frequent linguistic strategy was coinage by extension, where previously established isiZulu cluster names, for example ujolwane for 'sparrow', were extended by species qualifiers, as in ujolwanomkhulu (sparrow that is great) for Great Sparrow (Passermotitensis). True coinage was also used, as in unothingo ('rainbow') for African Pitta (Pitta angolensis). The resulting catalogue of isiZulu names for all 876 South African species completes the terminology development phase to facilitate engagement of isiZulu in science and conservation involving birds. SIGNIFICANCE: • In an inclusive, stepwise and evaluative process, isiZulu names have been allocated to all wild bird species occurring in South Africa. • A template is provided for naming bird species in southern African indigenous languages, using established indigenous names and coined names. • Matters of biodiversity conservation involving birds can now be better communicated in isiZulu, with benefit to the environment and human communities.

Abstract: Pedro Henríquez Ureña thinks of the great American homeland as a utopia of language. And for this he turns to his Greek, Latin, British classics, epistemological references for the construction of a specific cultural field from the perspective of education: “give the alphabet to all men”. This concern was already latent in Observaciones sobre el español en América (1921) and his works on dialectology, published in the Biblioteca de Dialectología Hispanoamericana at the time of Amado Alonso as director of the Instituto de Filología of the Facultad de Filosofía y Letras of the Universidad de Buenos Aires. These pioneering works were undoubtedly born from an interest in defining, through the linguistic and cultural code transplanted to the realities of America and through its contact with indigenous languages, the coordinates of a new original linguistic code in the perspective of searching for American identity and our own expression.

Resumen: Pedro Henríquez Ureña piensa a la magna patria americana como utopía del lenguaje. Para ello acude a sus clásicos griegos, latinos, ingleses, referentes epistemológicos para la construcción de un campo cultural específico desde la perspectiva de la educación: “dar el alfabeto a todos los hombres”. Esta preocupación estaba ya latente en “Observaciones sobre el español en América” (1921) y en sus trabajos de dialectología publicados en la Biblioteca de Dialectología Hispanoamericana por la época en que Amado Alonso era director del Instituto de Filología de la Facultad de Filosofía y Letras de la Universidad de Buenos Aires. Estos trabajos pioneros nacieron sin duda de un interés por definir a través del código lingüístico y cultural trasplantado a las realidades de América y por su contacto con las lenguas indígenas, las coordenadas de un nuevo código lingüístico original en la perspectiva de búsqueda de la “identidad americana” y de “nuestra propia expresión”.

Abstract Demands for the revitalization of indigenous languages have sparked creative endeavors among young Chilean artists across generations. Notably, the Mapuche language has undergone a recovery process, becoming a significant element in popular music in southern Chile. This paper delves into the literary aspects of the musical discourse presented by Natural Es Estylo, specifically through an analysis of their song "Melipulli" performed in collaboration with Mapuche rapper Luanko. To achieve this objective, a rigorous content analysis was conducted utilizing specialized software. Additionally, documentary and ethnographic sources were meticulously triangulated with the lyrics of "Melipulli." The findings reveal that the revitalization of the Mapuche language is intricately linked to decolonizing strategies. Moreover, it serves as a powerful discourse of resistance, challenging hegemonic narratives surrounding the history of the Mapuche people.

Resumen Las demandas sobre la revitalización de las lenguas indígenas han estimulado procesos creativos en generaciones de jóvenes artistas chilenos. Un ejemplo de ello es el proceso de recuperación de la lengua mapuche y su emergencia como un tópico relevante en la música popular en el sur de Chile. El presente artículo busca explorar la dimensión literaria del discurso musical de Natural Es Estylo, a partir del estudio de la canción "Melipulli", interpretada en conjunto con el rapero mapuche Luanko. Para el cumplimiento de este objetivo, se realizó un análisis de contenido con la asistencia de un software especializado. Con posterioridad, se triangularon fuentes documentales y etnográficas con la letra de "Melipulli". Los resultados indican que la revitalización de la lengua mapuche forma parte de una serie de estrategias descolonizadoras, así como también de un discurso de resistencia que tensiona las formas hegemónicas de comprender la historia de este pueblo.

Resumo A demanda pela revitalização das línguas indígenas estimulou processos criativos em gerações de jovens artistas chilenos. Um exemplo disso é a recuperação da língua mapuche e sua emergência como tópico relevante na música popular no sul do Chile. O presente artigo busca explorar a dimensão literária do discurso musical de Natural Es Estylo, a partir do estudo da canção "Melipulli", interpretada em conjunto com o rapper Mapuche Luanko. Para atender a esse objetivo, foi realizada uma análise de conteúdo com o auxílio de softwares especializados. Posteriormente, fontes documentais e etnográficas foram trianguladas com a letra de "Melipulli". Os resultados indicam que a revitalização da língua mapuche faz parte de uma série de estratégias descolonizadoras, bem como de um discurso de resistência que tensiona as formas hegemônicas de entender a história deste povo.

Resumen Este artículo muestra la importancia de la lengua y la cultura como elementos articuladores en la formación docente indígena en México, a través de la experiencia de la Escuela Normal Bilingüe e Intercultural de Oaxaca (ENBIO) y del Núcleo Takinahakỹ de Formación Superior Indígena de la Universidad Federal de Goiás en Brasil. Para ello, se retomó como enfoque metodológico la etnografía tridimensional que conjuga la dimensión semántica, pragmática y sintáctica para mostrar el escenario y los elementos pedagógicos que subyacen en el proceso formativo. Como resultado, se evidencia el manejo de los temas contextuales y saberes propios para promover la educación intercultural y la preservación de visiones y formas de vida de las culturas indígenas, ya que ambas experiencias aportan al fortalecimiento de la identidad cultural y promueven el manejo de las lenguas y las culturas indígenas como medio de comunicación, medio de enseñanza y objeto de estudio. Asimismo, se reflejan prácticas pedagógicas instituidas desde la diversidad lingüística y cultural. En conclusión, la formación docente indígena en la ENBIO y en el Núcleo Takinahakỹ son ejemplos destacados de iniciativas que buscan promover una educación bilingüe e intercultural con principios sociolingüísticos y socioculturales.

Resumo Este artigo mostra a importância da língua e da cultura como elementos articuladores na formação de professores indígenas no México, por meio da experiência da Escuela Normal Bilingüe e Intercultural de Oaxaca (ENBIO) e do Núcleo Takinahakỹ de Educação Superior Indígena da Universidade Federal de Goiás, no Brasil. Para esse fim, a abordagem metodológica utilizada foi a etnografia tridimensional, que combina as dimensões semântica, pragmática e sintática para mostrar o cenário e os elementos pedagógicos que fundamentam o processo de treinamento. Como resultado, fica evidente que o manejo dos temas contextuais e saberes próprios são importantes para promover a educação intercultural e a preservação das visões e dos modos de vida das culturas indígenas, pois ambas as experiências contribuem para o fortalecimento da identidade cultural e promovem o uso das línguas e culturas indígenas como meio de comunicação, um meio de ensino e um objeto de estudo. Ainda, são refletidas práticas pedagógicas instituídas com base na diversidade linguística e cultural. Em conclusão, a formação de professores indígenas no ENBIO e no Núcleo Takinahakỹ são exemplos notáveis de iniciativas que buscam promover a educação bilíngue e intercultural com princípios sociolinguísticos e socioculturais.

Abstract This article shows the importance of language and culture as articulating elements in indigenous teacher training in Mexico. This is done through the experience of Escuela Normal Bilingüe e Intercultural de Oaxaca (ENBIO) and Núcleo Takinahakỹ de Formación Superior Indígena of the Federal University of Goiás (Brazil). To this effect, a three dimensional ethnography that combines semantic, pragmatic, and syntactic aspects was used as a methodological approach, aiming to illustrate the scenario and pedagogical elements underlying the training process. As a result, the handling of contextual issues and knowledge to promote intercultural education and the preservation of indigenous cultures’ visions and ways of life is evidenced, since both experiences contribute to strengthening cultural identity and promote the use of indigenous languages and cultures as a means of communication, a teaching medium, and an object of study. Likewise, pedagogical practices based on linguistic and cultural diversity are reflected. In conclusion, indigenous teacher training at the ENBIO and at Núcleo Takinahakỹ are outstanding examples of initiatives seeking to promote bilingual and intercultural education based on sociolinguistic and sociocultural principles.

Studying indigenous languages is, in a way, supporting the current social and political causes of native peoples. The article aims to discuss the concept of usage according to the linguistic thought of José de Anchieta (1534-1597), based on the text Arte de gramática da língua mais usado na costa do Brasil (Anchieta, 1990 [1595]). The term usage (uso) is documented at va-rious points in his grammar, which describes the Tupinambá language used in the intercultural catechesis activities of the 16th-century Portuguese America. The theoretical and methodolo-gical foundation employed in the research is Historiography of Linguistics, following the mo-del of Konrad Koerner (2014) and Pierre Swiggers (2019; Batista, 2019), aiming to investigate Anchieta's linguistic thought. The investigation's outcome reveals the relationship between the missionary's use of the term usage and theological-philosophical and grammatical conceptions that influenced his thinking. This demonstrates the prevalent linguistic thought in the missionary policy of 16th-century Portuguese America, within which his grammatical work is situated.

Estudar as línguas indígenas é, de certa forma, apoiar as causas sociais e políticas atuais dos povos originários. O artigo tem como objetivo debater o conceito de uso segundo o pensamento linguístico de José de Anchieta (1534-1597), a partir do texto Arte de gramática da língua mais usado na costa do Brasil (Anchieta, 1990 [1595]). O termo uso é registrado em diversos momentos em sua gramática que descreve a língua tupinambá empregada nas atividades de catequese intercultural da América portuguesa quinhentista. A fundamentação teórico-metodológica a ser empregada na pesquisa é a Historiografia da Linguística, conforme o modelo de Konrad Koerner (2014) e Pierre Swiggers (2019; Batista, 2019), em que temos como escopo a investigação do pensamento linguístico (linguistic thought) de Anchieta. Como resultado da investigação, encontramos a relação do emprego do termo uso na obra do missionário com concepções teológico-filosóficas e gramaticais que influíram em seu pensamento, o que denota o pensamento linguístico vigente na política missionária da América portuguesa do século XVI, em que a sua obra gramatical se situa.

ABSTRACT This paper aims to discuss decolonial English Language Education with literature produced by black and indigenous writers. English language classrooms have been traditionally guided by principles that underscore systemic knowledge through an overemphasis on grammar in line with the Grammar Translation Method (QUEVEDO-CAMARGO; SILVA, 2017; PEREIRA, 2016, 2019) and by misconceptions about the limitations of teaching foreign languages for communicative purposes, especially in public schools (LEFFA, 2009; PEREIRA, 2019; QUEVEDO-CAMARGO; SILVA, 2017). With this in mind, I have proposed a concept of English Language Education that involves teaching the language while having a critical attitude toward social, racial, and gender problems, engendered by coloniality, with the use of literary texts (PEREIRA, 2017, 2019, 2020a, 2020b, MOTA, 2020; MOTA-PEREIRA, 2022), especially the ones produced by black and indigenous writers. Besides, the use of literature contributes to nurturing a taste for reading literary texts, which, among the aforementioned benefits, also fosters emotional consciousness and practices, including empathy (GHOSN, 2001). Considering these reflections, in this paper, I analyze autoethnographically (HUGHES; PENNINGTON, 2017) classes I taught in an online course for public school students in Salvador, Bahia, Brazil, which is part of the extension activities of a Teaching Practicum course. In these classes, literature by black and indigenous writers was the main material for decolonial English Language Education. QUEVEDOCAMARGO QUEVEDO CAMARGO (QUEVEDO-CAMARGO SILVA 2017 PEREIRA 2016 2019 purposes LEFFA, LEFFA (LEFFA 2009 QUEVEDO-CAMARGO 2017. . mind social racial problems coloniality (PEREIRA 2020a 2020b b MOTA 2020 MOTAPEREIRA, MOTAPEREIRA MOTA-PEREIRA 2022, 2022 , 2022) Besides benefits practices GHOSN, GHOSN (GHOSN 2001. 2001 2001) reflections HUGHES (HUGHES PENNINGTON Salvador Bahia Brazil 201 200 202 20 2

RESUMO Este artigo tem como objetivo discutir o ensino decolonial de língua inglesa com literatura produzida por escritores negros e indígenas. As aulas de língua inglesa têm sido tradicionalmente pautadas por princípios que valorizam o conhecimento sistêmico através de uma ênfase exagerada na gramática alinhada ao Método Gramática Tradução (QUEVEDO-CAMARGO; SILVA, 2017; PEREIRA, 2016, 2019) e por equívocos sobre as limitações do ensino de línguas estrangeiras para fins comunicativos, principalmente em escolas públicas (LEFFA, 2009; PEREIRA, 2019; QUEVEDO-CAMARGO; SILVA, 2017). Pensando nisso, propus um conceito de Educação Linguística de Inglês que envolve o ensino da língua com uma atitude crítica em relação aos problemas sociais, raciais e de gênero, engendrados pela colonialidade, com o uso de textos literários (PEREIRA, 2017, 2019, 2020a, 2020b, MOTA, 2020; MOTA-PEREIRA, 2022), especialmente os produzidos por escritoras/es negras/os e indígenas. Além disso, o uso da literatura contribui para fomentar o gosto pela leitura de textos literários, o que, entre os benefícios citados, também promove consciência e práticas emocionais, incluindo, a empatia (GHOSN, 2001). Considerando essas reflexões, neste artigo, analiso autoetnograficamente (HUGHES; PENNINGTON, 2017) aulas que ministrei em um curso online para alunas/os de escola pública de Salvador, Bahia, Brasil, que faz parte das atividades de extensão de um componente curricular de Estágio Supervisionado. Nessas aulas, a literatura de escritoras/es negras/os e indígenas figurava como o principal material para uma educação linguística decolonial de inglês. QUEVEDOCAMARGO QUEVEDO CAMARGO (QUEVEDO-CAMARGO SILVA 2017 PEREIRA 2016 2019 comunicativos LEFFA, LEFFA (LEFFA 2009 QUEVEDO-CAMARGO 2017. . nisso sociais gênero colonialidade (PEREIRA 2020a 2020b b MOTA 2020 MOTAPEREIRA, MOTAPEREIRA MOTA-PEREIRA 2022, 2022 , 2022) escritorases escritoras es negrasos negras disso citados emocionais incluindo GHOSN, GHOSN (GHOSN 2001. 2001 2001) reflexões HUGHES (HUGHES PENNINGTON alunasos alunas Salvador Bahia Brasil Supervisionado inglês 201 200 202 20 2

Resumo Proponho analisar um tipo específico de comunidade à qual pertencem dezenas de milhões de mexicanos cujos ancestrais, de uma ou várias gerações atrás, falavam línguas indígenas. Poderíamos dizer que esse tipo de população foi alvo das políticas de aculturação ou desindianização, concebidas no México do século XIX e implementadas no século XX em uma tentativa de forjar uma nacionalidade mexicana. Essas pessoas vivem ou mantêm vínculos formais com suas comunidades de origem, que, durante o vice-reinado, tinham o status legal de “repúblicas indígenas”. Apesar das profundas mudanças econômicas e educacionais - além das previsões de várias vertentes das teorias da modernização -, em vez de desaparecerem, essas comunidades permanecem fortes e são componentes essenciais para a compreensão da formação social mexicana atual.

Resumen Me propongo analizar un tipo particular de comunidad a la que pertenecen decenas de millones de mexicanos cuyos ascendentes, de una o varias generaciones atrás, hablaban lenguas indígenas. El tipo de población, se podría decir, al que se dirigieron las políticas de aculturación o desindianización, gestadas en el México del siglo XIX y desplegadas en el XX en aras de forjar una nacionalidad mexicana. Estas personas viven en, o mantienen vínculos formales con, sus comunidades de origen que durante el Virreinato tenían la categoría jurídica de “repúblicas de indios”. A pesar de profundos cambios económicos y educativos -además de las predicciones de diversas vertientes de las teorías de modernización-, en lugar de desaparecer, estas comunidades se mantienen fuertes y son componentes esenciales para entender la formación social mexicana de hoy.

Abstract I propose to analyze a particular type of community to which tens of millions of Mexicans belong whose ancestors, from one or several generations ago, spoke indigenous languages. The type of population, one could say, to whom the acculturation or de-Indianization policies, conceived in nineteenth century Mexico and deployed in the twentieth century in order to forge a Mexican nationality, were directed. These people live in, or maintain formal ties with, their communities of origin, which during the Viceroyalty had the legal status of “republics of Indians”. Despite profound economic and educational changes - in addition to the predictions of various strands of modernization theories - rather than disappearing, these communities remain strong and are essential components in understanding Mexican social formation today.

Résumé Dans cet article, nous allons analyser deux récits attribués respectivement à Rigoberta Menchú et à Davi Kopenawa, qui ont pour caractéristiques communes de s'adresser à un public « blanc » (bien que ces auteurs soient amérindiens) et de décrire des éléments de la culture amérindienne, en présentant des faits historiques concernant la rencontre entre la culture amérindienne et la culture générale de leurs pays respectifs (Guatemala et Brésil). Ces récits, faits dans une perspective indigène, sont publiés, initialement, dans d'autres langues que celles de leurs auteurs amérindiens. De plus, ils sont organisés et structurés par des personnes liées à la culture française, selon des perspectives disciplinaires « occidentales ». Toutes ces caractéristiques des récits analysés soulèvent les rôles des auteurs. article Kopenawa sadresser s adresser bien amérindiens Guatemala Brésil. Brésil . Brésil) indigène publiés initialement dautres d autres plus française

Abstract In this article, we will analyse two narratives of Rigoberta Menchú and of Davi Kopenawa, which have some characteristics in common, such as being targeted to a “white” public (even though these are Amerindians authors) and describing elements of the Amerindian culture. We will also present historical facts, from an indigenous point of view, regarding the convergence between the Amerindian and the general culture of their respective countries (Guatemala and Brazil). The narratives were originally published in foreign languages, instead of those of their Amerindian authors, and were organized and structured by people connected to the French culture and their “occidental” disciplinaries perspectives. All these narrative characteristics analyzed raise a lot of questions regarding the role of the authors. article Kopenawa common white “white even authors facts view Guatemala Brazil. Brazil . Brazil) languages occidental “occidental perspectives

Resumo Neste artigo vamos analisar duas narrativas, a de Rigoberta Menchú e de Davi Kopenawa, que possuem algumas características comuns, como serem dirigidas a um público “branco” (embora estes autores sejam ameríndios) e descreverem elementos da cultura ameríndia. Vamos também apresentar fatos históricos referentes ao encontro da cultura ameríndia com a cultura abrangente de seus respectivos países (Guatemala e Brasil), partindo de uma perspectiva indígena. As narrativas foram originalmente publicadas em línguas diferentes daquelas de seus autores ameríndios, além de serem organizadas e estruturadas por pessoas ligadas à cultura francesa, a partir de perspectivas disciplinares “ocidentais”. Todas estas características das narrativas analisadas geram muitas questões que dizem respeito aos papeis dos autores. Kopenawa comuns branco “branco embora ameríndios Guatemala Brasil, Brasil , Brasil) indígena francesa ocidentais. ocidentais . “ocidentais” “ocidentais