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.

Indigenous languages in South Africa must be preserved to ensure that they do not lose their identity and become extinct. The four indigenous languages with the fewest speakers among South Africa's 12 official languages are: Xitsonga, Siswati, Tshivenḓa and isiNdebele. The preservation of these languages in South Africa has been a long-standing challenge because of various social and economic factors. With the advancement of technology, opportunities have arisen to preserve and promote the use of these languages. Therefore, this study explores various technological strategies that can be used to preserve the South African indigenous languages. These languages can be preserved by making them widely accessible to users through various strategies such as localisation of daily used technology, translation through crowdsourcing, digitisation and archiving. Digital learning tools such as machine translation (MT) and creating online dictionaries can also contribute to preserving these languages. Each of these strategies offers benefits on how technology could be employed effectively and facilitate the preservation of indigenous languages. This study demonstrates the significance of technology in preserving indigenous languages and promoting their use around the world. CONTRIBUTION: This study fills the practical gap in the use of technology to adequately preserve minority indigenous languages of South Africa, namely, Xitsonga, Siswati, Tshivenḓa and isiNdebele. These languages do not receive much attention in terms of preservation using technology in South Africa. Therefore, the study provides practical technological strategies that need to be implemented to preserve the indigenous minority languages. The insight of this study into the use of technology to preserve South African languages fits well within the scope of Literator, which is to publish studies in linguistics and literature with a special focus on South African languages. This publication will bring solutions to how minority languages could be preserved in the context of South Africa

Language represents an individual's identity in many respects. It is a natural ability of any average person that they use to express thoughts and ideas, investigate their traditions and experiences, and better their community and the laws that govern it. The ability to choose the official language was acknowledged in the Bill of Rights, and the Constitution acknowledges that indigenous languages are a commodity which has not been fully used. By studying the difficulties of intellectualising indigenous languages in modern South Africa, this research aims to promote the usage and enhance the prestige of indigenous languages. The challenge in basic education in South Africa is that South African indigenous languages are not prioritised. Moreover, there appears to be a disconnection between language policy and implementation. CONTRIBUTION: A document analysis was undertaken to review literature on the possibility of intellectualising South African indigenous languages by considering various theories and methods of terminology development, including interborrowing within South African indigenous languages and adaptation of some English and Afrikaans words as already entrenched languages in education.

BACKGROUND: Indigenous knowledge (IK) is specific to a community for its economic development. However, the processes involved in the documentation of IK in the university of Zululand are not readily known OBJECTIVE: The study's aim is to find out the strategies used by the University of Zululand (UNIZULU) for documenting, disseminating and accessing IK METHOD: The study adopted both interpretivist and positivist research paradigms where both qualitative and quantitative research methods were used through a case study of the University of Zululand. The study targeted both academic and non-academic staff members where 23 of them were purposely selected and interviewed. In addition, the quantitative research approach using simple bibliometrics was used to collect data from IK-related theses and dissertations from the UNIZULU Institutional Repository between 2009 and 2019 RESULTS: The study revealed that many departments and faculties across the University of Zululand were involved in the creation of IK-related content led by the Department of African Languages. The multidisciplinarity of IK in the university was confirmed for further exploitation. The dominant challenges relate to IK sharing, limited facilities, a lack of policy and inadequate partnership among the stakeholders. The creation and documentation of IK by different departments was another challenge CONCLUSION: This study recognises the existence of IK policy in the country but found minimal implementation of the policy at the university. The authors recommend the development of IK policy, increased awareness, mapping and auditing of IK research and teaching, partnership with stakeholders to be included in the university agenda CONTRIBUTION: This study contributes to the current literature and discourse on indigenous knowledge systems (IKS) and their documentation for policy and comparative studies. The appropriateness of using the socialisation, externalisation, combination and internalisation (SECI) model in similar studies is also confirmed

The lack of works for educational and cultural literacy purposes in their own languages threatens the cultural survival of many vulnerable minority and indigenous groups worldwide. Translation could satisfy related access needs. A strict reading of international copyright law, however, does not facilitate the translation of works into other languages. Yet, it is often forgotten that, in accordance with the integration rule of treaty interpretation, the Berne Convention, and other relevant international intellectual property instruments, would have to be read in the light of internationally protected linguistic human rights in education and for cultural literacy. This mechanism could go some way towards assisting the easier translation of (parts of) works for the stated purposes into other languages. The argument made in this article, however, is that a harmonious reading of existing international copyright law with international human rights law cannot go as far as to sufficiently resolve the access needs of vulnerable groups speaking an endangered language, insofar as translated texts are concerned. In fact, it is contended that the existing regulation of translation under international copyright law is so inimical to the survival of vulnerable groups and their languages that it must be held to promote cultural or linguistic genocide. For that reason, the relevant copyright rules must be considered to conflict with ius cogens, that is, peremptory norms of international law, and to be void in their application to neglected languages. The article makes suggestions as to how countries could design national copyright law regulating translation rights and limitations and exceptions in a way that facilitates translation generally, and into neglected languages specifically. These suggestions are based on a reappraisal of the true character of translation, which must be seen to be highly transformative in nature and resulting in the creation of autonomous new works.

The use and status of a language in a given speech community can reveal the prospects of its elevation or lack thereof. Furthermore, one can determine whether a language will be elevated or undermined in a community by exploring the perceptions of its speakers towards its status and use. Hence, this article investigated the status and use of Xitsonga at the Thulamela Local Municipality (TLM) in the Limpopo province of South Africa, with particular interest in the Vatsonga's perceptions of the ethnolinguistic vitality of Xitsonga in the TLM. Guided by the Ethnolinguistic Vitality Theory, this article probed the demographics of Xitsonga in the TLM, explored the role played by the TLM authorities in promoting Xitsonga as a language, and highlighted the implications of the perceived ethnolinguistic vitality of Xitsonga in the TLM. The study employed a qualitative method to collect data through face-to-face semi-structured interviews from 13 Xitsonga L1 speakers who participated in the study. It was found that Xitsonga speakers preferred to be addressed in their language during the municipality's formal gatherings - a courtesy they believe is both effective in and necessary for the preservation and promotion of Xitsonga at the TLM. Also noteworthy, despite Xitsonga being dominated by Tshivenḓa in the TLM, Xitsonga speakers nevertheless maintained positive perceptions towards their language. This is commendable, considering that the TLM is located in Ṱhohoyanḓou, the economic hub of Vhembe District, where there is a university, malls and shopping complexes - spheres that encourage acculturation and language shift. CONTRIBUTION: The findings of this study may contribute to the ongoing discourse on the equal use, preservation, and promotion of indigenous languages in South Africa

Resumen El artículo se basa en una investigación incipiente acerca de la Diplomatura en Interpretación y Traducción Intercultural Wichí-Castellano para el Acceso a la Justicia. El objetivo de la pesquisa es comprender las experiencias de los estudiantes de la Diplomatura y cómo se relacionan con los modos en que se desarrolla esta política educativa institucional. La metodología sigue una lógica cualitativa, enmarcada en la Antropología de la Educación y la Pedagogía Crítica. Se trata de un estudio de caso que recupera aportes de la etnografía como enfoque. Esta experiencia resulta relevante por ser la primera carrera universitaria, en Argentina, destinada exclusivamente a miembros de un pueblo indígena que son bilingües (wichí-español). Además, se utilizan ambas lenguas para su dictado, que se desarrolla con docentes indígenas y no indígenas, lo cual cobra mayor relevancia por el valor identitario que tiene la lengua para el pueblo wichí. Se destaca, también, por el protagonismo de los wichí en la demanda, diseño y desarrollo de la Diplomatura, así como la participación de diferentes instituciones. Los primeros análisis en la investigación nos permitieron identificar esta experiencia como transformadora, dado que modifica las relaciones históricas de estos estudiantes con la educación formal, en sus trayectorias previas.

Abstract The article is based on an incipient investigation of the Diploma in Wichí-Spanish Intercultural Interpretation and Translation for Access to Justice. The objective of the research is to understand the experiences of the students of the Diploma and how they are related to how this institutional educational policy is developed. The methodology adheres to a qualitative logic, framed in the Anthropology of Education and Critical Pedagogy. It is a case study that recovers contributions from ethnography as an approach. This experience is relevant because it is the first university course in Argentina, aimed exclusively at members of an indigenous people who are bilingual (Wichí-Spanish). In addition, both languages are used for dictation, which is carried out with indigenous and non-indigenous teachers, which becomes more relevant due to the identity value that the language has for the Wichí people. It also stands out for the role of the Wichí in the demand, design, and development of the Diploma, as well as the participation of different institutions. The first analysis in the research allowed us to identify this experience as transformative, since it modifies the historical relationships of these students with formal education, in their previous trajectories.

Resumen El artículo invita a reflexionar sobre el futuro de las lenguas originarias, dado que en las instituciones educativas el español es la lengua dominante y se monoculturaliza la educación. El objetivo es identificar cómo se imparte la educación intercultural y bilingüe en las escuelas de nivel básico y medio superior del municipio de Huehuetla, Puebla. La metodología es de tipo mixta, a partir de la aplicación de encuestas, el desarrollo de grupos focales y la observación participante en los centros escolares. Entre los resultados se muestra que existe desigualdad y discriminación en el derecho a la educación para niños, niñas y adolescentes indígenas totonacos, por la falta de reconocimiento a la diversidad cultural y la dominación del español sobre el totonaco. La educación intercultural y bilingüe es un medio para revitalizar y fortalecer las lenguas originarias, así como para preservar y proteger la riqueza cultural de los pueblos y comunidades indígenas de la nación y del mundo.

Abstract The article invites us to reflect on the future of native languages because in educational institutions Spanish is the dominant language and education is monoculturalized. The objective is to identify how intercultural and bilingual education is taught in basic and upper secondary schools in the municipality of Huehuetla, Puebla. The methodology is mixed, based on the application of surveys, the development of focus groups, and participant observation in schools. Among the results, it is observed that there is inequality and discrimination in the right to education for indigenous Totonac children and adolescents, due to the lack of recognition of cultural diversity and the domination of Spanish over Totonac. Intercultural and bilingual education is a means to revitalize and strengthen native languages as well as to preserve and protect the cultural wealth of indigenous peoples and communities, the nation, and the world.

Resumen Aunque el guatemalteco Antonio Batres Jáuregui constituye un nombre de primera importancia dentro de la etapa normativista de la lexicografía centroamericana, todavía no ha recibido, por parte de los investigadores, la atención que se les ha prestado a otros como, por ejemplo, Gagini o Membreño. En tal sentido, este trabajo pretende analizar los indigenismos recogidos en su Vicios del lenguaje y provincialismos de Guatemala (Ciudad de Guatemala: Encuadernación y Tipografía Nacional, 1892) con el propósito de conocer la incidencia que tienen estas voces en la obra mencionada; de este modo, se atenderá a cuestiones como el peso de tales vocablos en el total de los elementos censurados, su origen etimológico, los campos léxicos a los que pertenecen y los juicios de valor explícitos que a este respecto aparecen en las páginas del volumen mencionado, en un intento de comprender de manera más profunda no solo las ideas lingüísticas que sustentan la reflexión de Batres Jaúregui, sino también, de forma más general, la valoración que de las lenguas autóctonas hace la lexicografía centroamericana de finales del siglo XIX.

Abstract Although Antonio Batres Jáuregui was a leading scholar during the normativist period of Central American lexicography, his work has not received as much attention as that of others such as Gagini or Membreño. This paper analyzes the incidence of indigenous words collected in Batres’s Vicios del lenguaje y provincialismos de Guatemala (Guatemala City: Encuadernación y Tipografía Nacional, 1892). It examines the relative frequency of these words in the text, their etymology, their lexical fields, and the text’s explicit judgments concerning their use in order to better understand Batres Jáuregui’s ideas and the evaluation of indigenous languages by nineteenth-century Central American lexicographers.

Resumen Lo que se denomina "construcciones existenciales" es común a varias lenguas del mundo, aunque tenga formas y funciones muy diversificadas. En estas lenguas se encuentra un tipo específico de marcador que indica la inexistencia de un elemento. Este fenómeno, denominado "negación existencial", difiere de la negación de predicado, en que una marca simple de negación torna la frase negativa. Este trabajo analiza la negación existencial en 21 lenguas indígenas de Brasil, para verificar i) la relación entre la forma de expresión de la negación existencial (léxica o gramatical) y la forma de la marca de la existencia positiva; ii) la superposición entre existencia, localización y posesión. Entre otros resultados, se demostró que, aunque no es obligatorio un paralelismo formal entre existencia y no existencia, el estatuto gramatical de la forma de expresión de la negación existencial siempre presupone el estatuto gramatical de la construcción existencial.

Abstract The so-called “existential constructions” are common to several languages around the world, although they can have quite different forms and functions. Among those languages, a specific type of marker that affirms the non-existence of an element is verified. This phenomenon, called “existential negation”, differs from a case of predicate negation, in which a simple negation turns the sentence into a negative one. The present work analyzes existential negation in 21 native languages of Brazil, verifying i) the relationship between the existential negation form of expression (lexical or grammatical) and the form of positive existence marker; ii) the overlap between existence, location and possession. Among other results, it was possible to show that, although formal parallelism between existence and non-existence is not mandatory, the grammatical status of the expression of existential negation form always presupposes the grammatical status of the existential construction.

Resumo As chamadas “construções existenciais” são comuns a várias línguas do mundo, ainda que possam ter formas e funções bastante diversificadas. Entre essas línguas, verifica-se a presença de um tipo específico de marcador, que afirma a não existência de um elemento. Esse fenômeno, chamado de “negação existencial”, difere de um caso de negação de predicado, em que uma marca simples de negação torna a sentença negativa. O presente trabalho analisa a negação existencial em 21 línguas nativas do Brasil, verificando i) a relação entre a forma de expressão da negação existencial (lexical ou gramatical) e a forma da marca da existência positiva; ii) a sobreposição entre existência, localização e posse. Entre outros resultados, foi possível mostrar que, ainda que um paralelismo formal entre existência e inexistência não seja obrigatório, o estatuto gramatical da forma de expressão da negação existencial sempre pressupõe o estatuto gramatical da construção existencial.

Histories is die onderrig van Afrikaanse literatuur op skoolvlak Afrikanergesentreerd. Alhoewel daar sedert die politieke omwenteling in 1994 in Suid-Afrika pogings aangewend is om 'n inklusiewer letterkunde voor te skryf, oefen die voormelde geskiedenis steeds 'n invloed uit op hoe Afrikaans op skoolvlak onderrig word. Ondanks die skoolkurrikulum se transformatiewe beginsels en verbintenis tot sosiale regstelling, word min tekste voorgeskryf wat nie in 'n standaardvariëteit geskryf is nie. Voorts maak die pedagogiese benadering tot letterkundeonder-rig wat taalonderwysers volg min ruimte vir uiteenlopende interpretasies van literêre tekste. Gevolglik skep dit 'n gaping tussen die beginsels van die skoolkurrikulum en dit wat in die letterkundeklaskamer gebeur. Paris en Alim (2017) se "kultuurhandhawende pedagogie" (KHP) is 'n onderrigbenadering wat die onderhou en ontwikkeling van leerders se kulture sien as sentraal tot pedagogiek. Ons voer aan dat 'n KHP-benadering gepas is vir die onderrig van Afrikaanse literatuur, aangesien dit sal behels dat leerders se variëteite en kultuurpraktyke nie gesien word as buite of slegs aanvullend tot die pedagogiese projek nie, maar eerder sentraal daartoe staan. In hierdie artikel fokus ons op hoe twee gedigte ("Ouma Xhau" en "Ontheemding") in Lynthia Julius se bundel Uit die kroes (2020) op 'n KHP-wyse onderrig kan word op 'n manier wat leerders in staat stel om Oranjerivierafrikaans, die invloed van Nama op Afrikaans, orale literêre tradisies en kulturele ontheemding te verken. Ons analise sluit praktiese raad in oor hoe hierdie twee gedigte onderskeidelik benader kan word as 'n tipe portret en selfportret om sodoende die Europese portretkunstradisie en die uitdaag daarvan in die klaskamer te verken.

The legacy of apartheid continues to impact South African education, specifically the teaching of Afrikaans literature. After South Africa's first democratic elections in 1994, curriculum design for schools in post-apartheid South Africa was aimed at correcting historical injustices. Efforts have been made to transform the teaching and learning of Afrikaans at school level by, among other things, making the literature prescribed at school level more inclusive. The current school curriculum (the Curriculum and Assessment Policy Statement [CAPS]) builds on previous curricula in that it also aims to address the historical injustices of the South African educational model. In the CAPS for Afrikaans Home Language grades 10 to 12, it is advised that social transformation is to be achieved by promoting a sensitivity to diversity and an appreciation for indigenous knowledge systems (Department of Basic Education [DvBO] 2011:9; Schultz & Le Cordeur, 2019:549). Although the CAPS in principle regards learners' lived experiences as valuable, Schultz and Le Cordeur (2019:555) find that teachers and postgraduate education students are of the opinion that the aforementioned principles are not realised in practice in the literature classroom. This gap between the principles and practice can be attributed to the selection of prescribed literary texts that do not represent the socio-cultural diversity of the learners in the Afrikaans classroom as well as a preference for the "universal value judgement" approach to literature teaching which leaves little room for interpretations of literary texts that are informed by the diverse socio-cultural lived experiences of the learners in the Afrikaans classroom. As a response to the lack of diversity in the prescribed poetry as well as the need for pedagogical approaches empowering marginalised communities and valuing their knowledges, this paper proposes applying culturally sustaining pedagogy (CSP) principles to teaching Lynthia Julius's debut poetry collection, Uit die kroes (2020) in the Afrikaans Home Language classroom. CSP is a pedagogical approach developed by Django Paris and H. Samy Alim which centres students' culturally embedded ways of knowing, rather than viewing their existing knowledge as a stepping stone to sanctioned knowledge. By validating linguistic and cultural diversity, CSP can be employed to address the ongoing influence of apartheid on contemporary Afrikaans literature instruction while fulfilling the previously mentioned curriculum goals of social transformation. CSP offers an approach to education that positions marginalised students' own cultural backgrounds and linguistic practices as essential rather than supplementary to the pedagogical endeavour. Paris and Alim argue that the sustainment of non-dominant cultures and languages should be as important a pedagogical goal as the transference of subject knowledge. This article argues that CSP can provide significant benefits for the teaching of Afrikaans literature by considering students' own language varieties and cultural knowledge as classroom resources, while also enabling critical examination of hegemonic linguistic ideologies and the erasure of non-standard varieties and cultures. Rejecting assimilationist models, CSP validates fluidity and heterogeneity within communities. It also fosters critical examination of learners' own cultural practices including intracultural oppressive aspects, such as the sexism or homophobia within marginalised groups. CSP aligns well with the ways in which Julius's collection thematically engages history through what Barbara Boswell following on Gqola) calls the "re-memorying" of silenced perspectives. Its restorative ethics centre marginalised subjects and uphold pluralism, showing literary analysis' potential for recognition and engagement with the process of identity construction and marginalisation. As a case study, we examine how two poems from Uit die kroes, "Ouma Xhau" and "Ontheemding," could be productively taught to highlight features of the Oranjerivierafrikaans language variety, Nama cultural and its linguistic influences on Oranjerivierafrikaans, oral literary traditions, and personal experiences of cultural displacement and discrimination. The article outlines practical classroom strategies grounded in CSP for teaching these poems in order to centre marginalised cultural histories and sustain non-standard varieties of Afrikaans. We contend that "Ouma Xhau" can be considered a lyrical portrait of a historicalfigure, whereas "Ontheemding" rather functions as a type of autobiographical self-portrait. "Ouma Xhau" portrays an indigenous woman in what is today the Northern Cape, sharing her people's dispossession by colonialism. A CSP analysis of this poem involves contextualising oral traditions 'importance as knowledge systems by explaining literary conventions like collective storytelling. As assessment, we suggest that students could create oral histories or rap "portraits". Opportunities arise for learners from varied backgrounds to engage marginalised perspectives and enrich one another interculturally. "Ontheemding" depicts intergenerational displacement from the Nama language and culture caused by, amongst other things, urbanisation. Taking a CSP approach to teaching this poem acknowledges linguistic heterogeneity by validating students ' own backgrounds and experiences. Building sociolinguistic awareness, assessments like the writing of "self-portrait" poems encourage critical examination of the learners' linguistic experiences and community norms. Inclusion of diverse voices resists monolingual framings of literary pedagogy. Together, the teaching of these two poems offer opportunities for the sustaining of culture by focussing on absented histories through creative reimaginings. Themes of loss, identity negotiation and societal constraints promote development of analytical skills when approached via CSP. Its restorative ethics uphold pluralism through the inclusion of marginalised subjectivities. The teaching of literature can serve as a vehicle of reconstructing knowledge pluralistically when analysed through frameworks attentive to lived diversity and the power dynamics shaping meaning-making. Research into CSP's impacts is still emerging but indicates benefits for empowering marginalised learners and transforming discriminatory educational dynamics. Its varieties-inclusive, community-centred nature demonstrates potential for decolonising curricula historically privileging monolingual, Afrikaner-centric canons. Most essentially, CSP shows how literary analysis situates aesthetics within the socio-political by fostering critical thought around linguistic justice, cultural recognition and plurality through including and championing silenced subjectivities in knowledge production. Adopting CSP principles allows the teaching of Julius's collection to address the lack of non-standard language representation in Afrikaans literature curricula while achieving curriculum goals through a transformative lens attentive to diversity and social problems. Its restorative ethics reconstruct education as community-oriented rather than a process of assimilationist knowledge transfer. Analysis of the two poems highlights literature's capacity for enrichment when diverse experiences, marginalised histories and fluid cultural realities are taken as point of departure. Most significantly, CSP validates plurality as an intellectual and pedagogical strength central to knowledge formation compatible with democratic principles of inclusion and multivocality.

Resumen Los procesos de colonialidad ejercidos alrededor del mundo han lesionado valores y principios de herencia ancestral, incluyendo prácticas linguísticas, pues se han impuesto formas dominantes sobre las creencias y cosmovisiones de comunidades minoritarias. Dichosamente, luchas dadas por comunidades indígenas y afrodescendientes han constituido formas de resistencia contra esas fuerzas hegemónicas. Nos referimos al caso de la lengua criolla de base inglesa hablada por la comunidad afro-limonense en Costa Rica, el criollo limonense. Con base en datos obtenidos a través de metodologías cualitativas, encontramos que, a pesar del poder hegemónico ejercido por parte del español y del inglés sobre esta lengua vernácula y de su evidente debilitamiento, esta aún forma parte esencial de la identidad afro-limonense.

Abstract The coloniality processes that took place around the world have damaged values and principles of ancestral heritage, including linguistic practices since hegemonic forms have been imposed on the beliefs and worldviews of minority communities. Fortunately, struggles by indigenous and Afro-descendant communities have constituted forms of resistance against these hegemonic forces. We refer to the case of the English-based creole language spoken by the Afro-Limonese community in Costa Rica, Limonese Creole. Based on data obtained through qualitative methodologies, we find that, despite the hegemonic power exercised by the Spanish and English languages over this vernacular language and its evident weakening, Limonese Creole still forms an essential part of the Afro-Limonese identity.

The Xingu River crosses several indigenous territories along its course, among which is one of the most extensive and populous in Brazil. There lives Mebêngôkre (Kayapó) people, who speak the language of the same name, from the Jê family, Macro-Jê trunk. Its reserves occupy areas covering the states of Mato Grosso and Pará. Among them is the Kayapó TI with more than 30 schools in the region, but the Mebêngôkre still suffer the typical pressures of minority languages. In 2019, the language was made co-official in São Félix do Xingu (PA). This fact has not yet changed the local linguistic reality. In order to admit and forward the demands of the Mebêngôkre regarding their linguistic rights, the Extension Project Actions to Combat Linguistic Prejudice (UFRJ), in partnership with the municipality's Department of Indigenous School Education, created the action "Me kuni umari — in network for the rights language”. That is the experience reported here.

O Rio Xingu atravessa diversos territórios indígenas ao longo de seu curso, dentre os quais, está um dos mais extensos e populosos no Brasil. Ali vive o povo Mebêngôkre (Kayapó), que fala a língua de mesmo nome, da família Jê, tronco Macro-Jê. Suas reservas ocupam áreas que abragem os estados do Mato Grosso e Pará. Entre elas está a TI Kayapó com mais de 30 escolas na região, mas os Mebêngôkre sofrem as pressões típicas de línguas minorizadas. Em 2019, a língua foi cooficializada em São Félix do Xingu (PA), mas esse fato ainda não modificou a contento a realidade linguística local. Para recolher e encaminhar as demandas dos Mebêngôkre quanto a seus direitos linguísticos, o Projeto de Extensão Ações de Combate ao Preconceito Linguístico (UFRJ), em parceria com o Departamento de Educação Escolar Indígena do município, criaram a ação “Me kuni umari — em rede pelos direitos linguísticos”, da qual trata este relato de experiência.

Resumen: El enfoque biocultural representa una alternativa para el conocimiento integral de la agrobiodiversidad porque considera la interrelación entre la diversidad cultural humana y la biológica. Al respecto, se realizó un estudio de caso en el cual se determinó la riqueza y composición racial de los maíces (Zea mays L.) que conservan los pueblos originarios y campesinos del estado de Puebla. Se realizó un análisis tipo minería de datos en el que se conjuntaron dos bases de datos, la de maíces nativos de la CONABIO 2017 y la de lenguas nativas del INPI 2008. Se encontró una mayor diversidad racial y diferente composición de maíces en los pueblos originarios que en la de campesinos. Se determinó la existencia de 21 razas de maíz en los pueblos originarios y 15 en los campesinos. La presencia de razas de maíz en los pueblos analizados se agrupó en dos conglomerados. El primero fue conformado por un grupo de maíces distintivos de los pueblos originarios y el siguiente por uno distintivo de los pueblos campesinos. De los siete pueblos originarios del estado de Puebla, los Nahuas, Mixtecos, Totonacos, Otomíes e Ngiguas cuentan con razas de maíz identificadas y registradas. Se desconoce que maíces existen en los pueblos Tepehua y Mazateco debido a la ausencia de colectas y registros. La alta riqueza y composición única de maíces de los pueblos originarios es innegable, sin embargo, los pueblos campesinos enriquecen este patrimonio biocultural.

Abstract: Biocultural approach is an alternative to implement holistic research of agrobiodiversity because links cultural diversity and biological diversity. In this regard, I determined the richness and composition of maize landraces (Zea mays L.) under management by indigenous and peasant communities from Puebla state, Mexico. I implemented a data mining analysis in which two database was joined together, that of maize landraces from the CONABIO 2017 and that of native languages spoken in Mexico from the INPI 2008. In contrast with the peasant communities, the number of maize landraces was significantly higher and different in indigenous communities. I determined 21 maize landraces from indigenous communities and 15 from peasant communities. Maize landraces composition was separated into two clusters, one belonging to indigenous communities and the other to peasant communities. From the seven indigenous peoples of Puebla state, the Nahuas, Mixtecos, Totonacos, Otomíes and Ngiguas have maize landraces recognized and recorded. There is no maize record from the Tepehua and Maza teco peoples. Although the relevance of indigenous communities regarding the management of maize landraces, peasant communities complement and enrich this emblematic biocultural heritage.

This paper aims to draw attention to two important ethnographic aspects of Brazilian Amerindian peoples that have great repercussions for the processes of linguistic recovery that many of them are currently going through across the Northeast region and the states of Minas Gerais and Espírito Santo: the cosmopolitical relations with the “enchanted”, more than human masters guardians of indigenous “science”, and with the territories, understood as a linguistic document of oral languages. Based on the ethnographic cases of the Tuxá from Rodelas-BA (Kariri Family) and Anacé from Caucaia-CE, the article proposes the characterization of the region as an ethnolinguistic area of ​​enchanted languages ​​and the territory as the main linguistic document of languages ​​in the process of retaking.

Diante do “levante linguístico indígena”, que vem ocorrendo no Nordeste e nos estados vizinhos de Minas Gerais e Espírito Santo, o artigo tem como objetivo chamar atenção para dois aspectos importantes da etnografia dos povos ameríndios da região que possuem grande repercussão para os processos de retomadas linguísticas: as relações cosmopolíticas com os “encantados”, mestres mais-que-humanos guardiões da “ciência” indígena, e com os territórios, entendidos como documento linguístico das línguas de oralidade. A partir dos casos etnográficos dos Tuxá de Rodelas-BA (Família Kariri) e Anacé de Caucaia-CE, o artigo propõe a caracterização da região como área etnolinguística das línguas encantadas e o território como principal documento linguístico das línguas em processo de retomada.