The geometric symbols used throughout the website are traditional designs woven by the Indigenous women into their chumbe, the belt wrapped around their belly. Each chumbe is a unique combination of these designs, telling the story of the woman, her family, space of living, community and spirituality. This meaningful labor is done in groups. Collective weaving is a methodology to organize labor and create knowledge. The texts are excerpts from El Chumbe Inga – una forma artistíca de percepción del mundo (The Inga Chumbe – an artistic way of perceiving the world), by the artist and writer Benjamin Jacanamijoy Tisoy, 2017.
It refers to adopting new forms of knowledge. In our history, travel or migration is the space that allows for this new experience, where under different circumstances, we adapt to a new territory or place of life. Who returns to a place of life to continue living and become a memory for future generations, is the ultimate purpose of the spirit of new knowledge.
Nirimi chi apiska sujkunapa musu rurai yachaikunata. Nukanchipa “kikin yuyay kaugsaipi” chi puriykuna u sugsinama llugsiykuna rurarimi chipi ima yaikuchi kai musu ruraita, maipi urapi sugsina suyukuna kutijpi rinchimi yacharispa suj musu alpama u suyu kaugsadiruma. “Maikan kutichu chima”, katichingapa kaugsaita chi yuyaridiru musu uauakunajpagma, kami chi yuyay tukurinkama samai sujpa musu yuyaipa.
It is the space where we perceive the true value of the territory where we live. It is the place of sowing and harvesting, of work and interaction. Through it we provide ourselves with daily nourishment and medicine for our illnesses.
Kami chi suyu maipi kauanchi chi alli yukai Pachamama maipi kaugsanakunchi. Kami chi suyu tarpuipa apigriypauanta, uantay rimanakuiuanta. Paipa aullata nukanchi karachirinchimi mikuy tukuy punchakunapa ambi nukanchipa unguikunamandauanta.
Its design on the chumbe is based on the abstraction of the basket weave. It symbolises reciprocity. When a family is visited, fruits, meat, corn, etc. are carried in the basket as a way of showing appreciation to the family, in the same way the visited family reciprocates the gesture by filling the basket with food different from what the visitor has brought. This happens every year at the time of the fruit, flower and corn harvests.
Paipa ruraska chumbipi kallarichiriskamika chi yuyay auaska saparromandata. Yuyachirimi mingaita. Ima kauaringapa kachu suj aylluta aparidirumika paipa ukupi duci muyukuna, aicha, sarra, imapas chasaltata, ima kauachingapa munay yukajta suj aylluta, chasaltata chi ayllu kauariskata karangamiyuká jundachispa saparrota sujkuna mikudirukunaua ima apaskakachu chi runa ayllumanda chayariskata. Kay ruradirirumika chi kutijunapi apiriy duci muyukuna, tujtukuna, sarrakunauanta uata auatapi.
It is the period of time where, through the power of thought and words, we discover new forms of knowledge and build our own history.
Kami chipi kutij maipi, auallaiachispa samai yuyayta rimaytapas, rinakunchi pastachispa musu yachay ruraykuna uasichispa nukanchipa kiken yuyay kaugsaita.
It signifies the arrival of new concepts, which arrived along with the people who come from far away to settle here. It is a sign of cultural contact and mutual appropriation of aesthetic and architectural elements. It can be seen as a form of cultural hybridization.
Munami ninga kusug iuiai chaiagta runakunawa karumanda samugkunawa kaima kausangapa. Kami sug tuparidiru imasa kausadirumanda apispa suma ima ruradirukunamanda. Pudimi niringa kagta sug parlu imasa kausadirukun pura.
The meaning of this design is that of territory as a place where everyone coexists with one another, be it a human being, animal, plant or mineral. It is the space where all beings fulfil a certain function or task, with the perspective of building a harmonious coexistence.
Kami yuyaringapa imamika Pacha Mama, ima suj suyu maipi nukanchi kikinkuna kaugsanakunchi sujkunaua, ña kachu suj runa, mana runa, sachakuna rumikunapas. Kami chipi maipi tukuy runakuna rurangapa kanchi suj yuyay ruray, kauaspa ñujpama suj suma yuyay kaugsay uasichingapa.
It is the “power of the word” that is in the heart of the elders and from where it emerges as Samai: Breath or spirit, word of wisdom that guides the history of future generations. Samai or heart-breath is thus a spiritual form of communication between all beings living together in the universe.
Kami chi “Samai rimay” ima tiaska sungu “atunkunapaipi” chi mandauanta illugsimi tukuspa samai: rimay yachay, ima kauchachi yuyay kaugsay ñujpama uauakunapa. Sungu samai, nijpika kami, suj ruraska samai rimanakungapa kikin tukuy runakunapura ima kaugsanakusunchi Atun Pacha mamapi.
It is life itself. Without it this world would be meaningless. There are different types of yako. There are the waters of the yako ñaui: Springs, where we drink the very essence of Mother Earth; Sereno yako: The water that serves to cure eye diseases; ambi yako: remedial water; the water from a whirlpool of the Tamauca River at five o’clock in the morning. Undoubtedly there is a great variety of waters.
Kami kikin kaugsay. Pai mana kajpi kai Pachamama manimami yukaska kanga samai. Tiankunami sugrigcha suti yakokuna. Tiankunami chi yakokuna yako ñauikunapagmanda, paikunaua upianchimi pachamama kikinpa samai; amsa yako, ima karachimi ambingapa ungui ñauimurukunapa; amib yako, kami chi yako suj timburiska Tamauca Yakomanda pichka amsa punchamanda. Yuarispaka achkakunami tiankuna.
It represents the gaze inherited from the elders, a breath of life that allows us to see beyond the horizon.
Kami yuyachingapa chi kauay ima sakiska ñujpamanda atunkunapata, suj samai kaugsay ima sakichi kauangapa atuniachispa karru suyukunata.
They are the different places in a given territory, places of life, places of water, places of river, places of tapir, places of macaws, etc. There is no doubt a great diversity of places.
Kankunami sugrigcha suyukuna sug atun alpamanda. Kaugsay suyukuna, yaku suyukuna, atun yaku suyukuna, uagra sacha suyukuna, guacamayu suyukuna, chasa imasa suyukuna pas, mana llullaspalla tiankunami aska achka suyukuna.
They are the different spaces through which we move in our daily life in a given place of life and thought.
Kankunami chi sugrigcha suyukuna maipi muyurinchi nukanchipa tukuy punchakuna puriypi suj churaska suyu kaugsay yuyaypi.
Espere un momento por favor…
Wait a moment please…
