L'avenir de la langue quechua, entretien avec Serafin Coronel-Molina

L'avenir du quechua... Parlons en en quechua !

Entretien en quechua avec Serafín Coronel-Molina, professeur à Princeton.

Il nous parle de sa langue maternelle, le quechua, des dangers qu'elle court et des moyens de la sauver. Il est convaincu que le quechua peut s'épanouir et tenir une place conséquente.

 

Une TRADUCTION ANGLAISE suit le texte quechua, plus bas dans la page

Serafín Coronel-Molinawan rimanakuy, qichwa rimaq linguista Estados Unidospi Princeton Yachay Wasipi yachachiq

Tapuq: Edith de Cornulier-Lucinière

Runasimi wiñaypaqmi kawsanqa

E.C.L.: ¿Imatataq ruwanchikman runasimiqa wiñaypaq kawsakunanpaq?

S.C.M.: Ñawpataqa, qichwa rimaqkunaqa, churi-wawanchikkunatam runasimita yachachinchikman. Imatapas runasimillapim  paykunawan rimanchikman, runasimita rimastin kusi kusisqallaña wiñanankupaq. Chaykunata mana ruwaptinchikqa, qichwanchik chinkakunqachá, wañukunqachá. Hinaman, imaymana iskuylakunapipas, yachay wasikunapipas runasimipim churi-wawanchikkunaqa liyiytapas qillqaytapas yachanmanku qichwanchikta hatunyachinankupaq.

Hinaspa, kastillasimilla rimaqkunapas runasimitam yachanmanku. Chaymantaqa, tukuy rikchaq yachay wasikunapim yachachiqkuna runasimita yachachinmanku kastillasimi rimaqkunkaqa runasiminchikta yupaychanankupaq ima. Mana chay hina kaptinqa, manam allinchu kanman runasiminchikpaq.

Chaymantaqa, imaymana liwrukunata, willaykunata, periódicokunata, diccionariokunata, gramaticakunatam runasimipi qillqanchikman. Himaman, wayra wasipipas televisiónpipas qichwatam rimanchikman. Internetpipas imaymana runasimipi recursos nisqankunatam paqarichinchikman. Hinaspa, vídeokunata, grabaciónkunata, películakunata, CD-Romkunata, DVD-kunata, WebTV-nisqantapas runasimipim rikurichinchikman. Chaymantañataq, runasimillapim miskillataña qillqanakunanchik  rimayninchikkunata sinchiyachinanchikpaq ima.

Qipamanqa, llapa Andes suyukunapi kamachiqkunaqa runasiminchiktam chaninchanman tukuy runakuna mana pinqakuspalla, mana chiqninakuspalla miskillataña imay punchawkamapas runasimipi rimanankupaq.

E.C.L.: ¿Allinchu kanman runasimipaq kastillasimi hina rimasqa kaptin?  Hinaman, ¿políticapaqpas administraciónpaqpas runasimiqa allinchu kanman? ¿Runasimiqa chay dominiokunapi rimasqachu kanman utaq karu karusu urqukunap patanpi llaqtachakunallapichu kawsakunman?

 

S.C.M.: Runasimiqa kastillasimi hina rimasqa kaptin, hamuq watakunapi manamá wañunqachu. Aswanraq hatun sachakuna hinachá, sumaq waytakuna hinachá munay munaylla wiñakunqapas waytakunqapas.

Hinaspa, runasimiqa política nisqanpaqpas administración nisqanpaqpas allinmi kanman. Chaymi gobiernopi kamachiqkunaqa runasimitam rimananku, hinaman imaymana kamachikuykunatam paykunaqa rikurichinmanku runasimiqa allinllaña chaninchasqapas kusallaña amachasqapas kananpaq. Chaymantaqa, tukuy rikchaq kamachikuykunaqa runasimimanmi tikrasqa kanman. Congresopi  políticokunañataq runasimipipas kastillasimipipas llaqtanchikkunarayku, suyunchikraykumá rimanakunmanku. Kay Declaración Universal de Derechos Lingüísticos nisqanpim kusa kusa imakunapas rikurichkan. Chay hatun kamachikuyta liyiyta nunaspa, kay llika kuchuman yaykuykuyyá http://www.egt.ie/udhr-es.html

Runasimita maypipas qispillam rimanchikman. Lliw Ande llaqtakunapipas suyukunapipasmi wiña wiñaypaq takyakunman. ¿Imanasqataq urqukunap patanpi karu karusu llaqtachakunallapi kawsakunman? Astawan, llapallanchikmi qichwata mirachinanchik, kallpachananchik, hatunyachinanchik hamuq watakunapi mana usukunanpaq. Mana wañunantamá, mana chinkanantamá munanchikman. Runasiminchik chinkarquptinqa, tukuy rikchaq yachayninchikmi chinkakunqa. Chaymi achkaraq ruwananchik kachkan qichwanchik hatarichinanchikpaqpas mirachinanchikpaqpas.

E.C.L.: ¿Imaraykum runasimita awsachinchikman? ¿Imaraykum tukuy rikchaq simikunata kawsachinchikman?

S.C.M.: Runasiminchik chinkakuptinqa, tukuy yachayninchikkunapas, rimayninchikkunapas, iñiyninchikkunapas wañukunmanmi. ¿Imanasqataq chaykuna chinkakunman? Manam allinchu kanman runasiminchikpaq, chaymi sunqunchikwan, kuyayninchikwan runasimita rimanchikman. Hinaspa, llapallanchikmi qichwanchikta allinta sayachinchikman, mirachinchikman imapas. Runasiminchik chinkakuptinqa, manachá imallamantapas ayllunchikunawan rimanakuyta atipasunchikchu.

Hinaman, tukuy rikchaq simikunapas allin yupaychasqa, chaninchasqam qispilla kawsakunan. Chay simikunaqa chinkakuptinqa, imaymana yachaykunam wañukunqa. Chaymantaqa, runakayninchikmi wakchayarqunman. UNESCO nisqan hina, tukuy pachapi suqta waranqa (6,000) simimanta, pichqa chunka por ciento (50%) nisqanmi wañunayan. Sapa iskay simanam huk simi chinkan. Hamuq watakunapi, Continente Americano nisqanpi  qanchis pachak (700) simi, Africapi iskay pachak (200) simi, Asiapi pusaq chunka (80) simi, Europapiñataqmi tawa chunka (40) simi wañukunqa. Manchakuypaqmi chaykuna kachkan. Chaymi llapallanchik yanapanakuspa, rimanakuspa tiqsimuyuntinpi imaymana simikunata takyachinchikman, wañunayaqkunataqa rikchachinchikman, hatarichinchikman himanam kallpanchachinchikman. Wañusqa kaptinkupas, hebreo simita hinam kawsarichimunchikman.

E.C.L.: ¿Imaynam rimasqalla simita qillqasqa simiman kutichinchikman?

S.C.M.: Ñawpataqa, alfabeto nisqantam paqarichinchikman tiqsimuyuntinpi imaymana simikunata qillqanapaq. Hinaspa, tukuy rikchaq qillqakunatam huñuchinchikman llapa rikchaq simikunapi mana panta pantaspalla imakunamantapas qillqanapaq. Qipamanqa, ñawpapi nisqay hina, llapan rikchaq liwrukunata, diccionariokunata, gramaticakunata qillqanchikman. Hinaman, musuq rimaykunatam (vocabularies) rikurichinchikman ichaqa kuk simikunamantam chay rimaykunata mañakunchikman. Lliw simikunam musuq rimaykunata mañanakunku. Chay mañanakusqankunawanmi utqaylla musuqyakunkupas. Musuq rimaykunata  paqarichisqanchikwanñataq allillamanta munay munaylla imaymana simikunaqa hatunyakunqaku.

Puchukaypi, imaymana qillqakunatam tukuy rikchaq simikunaman tikranchikman. Chay tikrasqanchikkunawanmi chay simikunaqa sinchiyakunqaku. Kaykunata ruwaspam rimasqalla simita qillqasqa simiman kutichinanchik. Chaykunamanta wanka qichwapi qillqasqayta qawanaykipaq kay llika kuchuman yaykuyyá http://www.vjf.cnrs.fr/celia/FichExt/Am/A_24_01.htm

Sunquymanta sulpay nisqayki runasimimanta rinamakusqanchikmanta. Hu kutikama.

E.C.L: Serafín, anchatam agradisiyki kay sumaq willakuyniykikunamanta. Hamuq watakunapi sumaqllaña purikuy, sumaqllaña kawsakuy.

English Version

Interview with Serafín Coronel-Molina, a Native Quechua Speaker Linguist Teaching at Princeton University, USA

Interviewed by Edith de Cornulier-Lucinière

E.C.L.: What can be done to preserve the Quechua language?

S.C.M.: First of all, we the Quechua speakers, should teach Quechua to our children. We should speak with them in Quechua about different topics, so they can grow up happily speaking Quechua. If we do not make such an effort, it is possible that our Quechua will die. Besides, our children should learn how to read and write at any school or learning center so they can revitalize our Quechua language.

In addition to this, the Spanish speakers should also learn Quechua. After that, educators established at different learning centers should teach Quechua so the Spanish speakers learn to valorize our Quechua. If it is not that way, it will have negative consequences for our language.

On the other hand, we should write all kinds of books, stories, newspapers, dictionaries and grammars in Quechua. Then, we should use Quechua on radio and television programs. We must post on the Internet a wide variety of materials, and we must also produce in the Quechua language videos, audio recordings, films, CD-Roms, DVDs, and Web-TV programs. In addition to all this, it is necessary for us to write in Quechua to strengthen our language.

Last but not least, the authorities all over the Andes should valorize our language, so everybody can communicate in Quechua without shame and without fighting each other

E.C.L.: Would it be good for the Quechua language to be used like the Spanish language, and become a political and administrative language? Or would it better used in other functional domains or only in the rural communities themselves?

S.C.M.: If Quechua is spoken like Spanish, it will not die in the future. On the contrary, the Quechua language will grow beautifully like trees and flowers.

The Quechua language can be used in politics and administration without any problem. That is why the governmental authorities must speak Quechua. Then, different kinds of laws must be produced in Quechua, so our language will be well valorized and protected.  All legal documents should be translated into Quechua. Then, the politicians in Congress should use both Quechua and Spanish in their deliberations on behalf of our cities and country. In the Universal Declaration of Linguistic Rights I include here, information related to what I am trying to explain here can be found. If you would like to read the content of this document, please follow the following link: http://www.egt.ie/udhr-es.html

E.C.L.: Why do we have to protect the Quechua language? Why do we have to save any language?

S.C.M.: If our Quechua disappears, all our knowledge, our words and our beliefs will die. Why should they disappear? That would not be good, that is why we should speak the language with love. All of us should rouse and spread our Quechua by all means possible. If our language disappears, we will not be able to use our language to talk about anything with our family.

Every language should be well valorized and live in freedom. If those languages die, a wide variety of knowledge will disappear forever. The richness of our humanity will become impoverished. According to UNESCO, of 6,000 languages spoken around the world, 50% are in danger of extinction. Every two weeks one language dies. In the coming years, in the American Continent 700 languages will die, in Africa 200 languages, in Asia 80 languages, and in Europe 40 languages will die. These are alarming figures. For these reasons, everybody, by helping each other and through dialogue, should make efforts to preserve, awake and revitalize the wide variety of languages scattered around the world. If they are already dead, they must be revived like as was done with the Hebrew language.

E.C.L.: How can we turn a primarily oral language into a written one?

S.C.M.: First of all, alphabets should be elaborated for the different languages and dialects around the world. According to their contexts, it is essential to unify the writing system of a given language in order to avoid mistakes and misunderstanding. As I mentioned earlier, it is necessary to elaborate in Quechua a wide variety of books, dictionaries and grammars. Besides, it is crucial to coin new vocabularies or to borrow new words from other languages. All languages borrow news words from each other.  With those new loanwords languages modernize rapidly. With the coinage of new terminologies, any language develops beautifully little by little.

Finally, it is imperative to carry out translations into any language. With these translations existing languages will become vital. By making all these efforts, we turn a primarily oral language into a written one. To read what I wrote in Huanca Quechua about all these issues, please click on this link: http://www.vjf.cnrs.fr/celia/FichExt/Am/A_24_01.htm

That is all I can say.

Thank you very much for this interview. Until next time.

E.C.L.: Serafín, I am very thankful for all the information you provided me. I wish you the very best in your future endeavors.

The Lover and the Beloved

sara pour VillaBar

 

The Lover and the Beloved

 

The Ballad of the Sad Café

Penguin Books, 1963
First published in 1951 (USA)

Carson McCullers

 

 

“First of all, love is a joint experience between two persons – but the fact that it is a joint experience does not mean that it is a similar experience to the two people involved. There are the lover and the beloved, but these two come from different countries. Often the beloved is only a stimulus for all the stored-up love which has lain quiet within the lover for a long time hitherto. And somehow every lover knows this. He feels in his soul that is love is a solitary thing. He comes to know a new, strange loneliness and it is this knowledge which makes him suffer. So there is only one thing for the lover to do. He must house his love within himself as best he can ; he must create for himself a whole new inward world – a world intense and strange, complete in himself. Let it be added here that this lover about whom we speak need not necessarily be a young man saving for a wedding ring – this lover can be man, woman, child, or indeed any human creature on this earth.

Now, the beloved can also be of any description. The most outlandish people can be the stimulus for love. A man may be a doddering great grand-father and still love only a strange girl he saw in the streets of Cheehaw one afternoon two decades past. The preacher may love a fallen woman. The beloved may be treacherous, greasy-headed, and given to evil habits. Yes, and the lover may see it as clearly as anyone else – but that does not affect the evolution of his love one whit. A most mediocre person can be the object of a love which is wild, extravagant, and beautiful as the poison lilies of the swamp. A good man may be the stimulus for a love both violent and debased, or a jabbering madman may bring about in the soul of someone a tender and simple idyll. Therefore, the value and quality of any love is determined solely by the lover himself.

It is for this reason that most of us would rather love than be loved. Almost everyone wants to be the lover. And the curt truth is that, in a deep secret way, the state of being beloved is intolerable to many. The beloved fears and hates the lover, and with the best of reasons. For the lover is for ever trying to strip bare his beloved. The lover craves any possible relation with the beloved, even if this experience can cause him only pain”.

TIEMPO

Tiempo

Sara

Por Antonio Zamora

Un fresco murmullo efervescente cubrió la arena hasta besar su mano. El roce líquido en la soleada piel desnuda provocó un leve estremecimiento del arrodillado cuerpo infantil, cuyo brazo extendido ofrecía a la luz azul un puño cerrado que destilaba gotitas de arena y agua para acumularlas en lo más alto de una montaña fantástica alzada hacia el cielo como una torre gótica. Al fondo, más allá del cuerpo estremecido y de la torre y del puño alzado, un limpio horizonte de mar y cielo brillaba poderoso y profundo como una promesa, un misterio, una aventura.

Mira ahora esa imagen en papel del niño que fue. Le resulta ajeno. La repetición, imperceptible al principio, ha sido devastadora. Puede sentir cómo actúa ahora mismo, cómo ahoga luces y apaga contrastes, cómo crispa su puño y empequeñece montañas, cómo acelera los días y encierra horizontes. Tantos ayeres que son como hoy, tantos amores que no son ninguno, tantos esfuerzos que ahora son vanos. Atrapado en un tiovivo que gira y gira y gira, no encuentra la salida, no busca la salida, no piensa si hay salida. Y sólo el vértigo anticipa un final.

Al final... un sordo murmullo de sombras  se arrastrará por la arena y morirá deshecho a sus pies. Sus ojos cansados se elevarán muy despacio y creerán vislumbrar, más allá de su propio desgaste, del oleaje gris y de la bruma invernal, el horizonte perdido. Tratarán entonces de encontrarlo, de ser al fin capaces de reconocer, atravesando el vacío vertiginoso de la repetición, al niño eterno del luminoso puño en alto para nunca más dejar de sonreírle. Pero es probable que no encuentren más que bruma y oleaje.

Antonio Zamora