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                <text>1973 fue clave para los otavaleños y su industria de tejido : La carretera a Quito se pavimenta y se construye la "Plaza de Ponchos" en el pueblo [con apoyo del gobierno holandés], lo  que viabiliza el  turismo nacional y extranjero.  La producción tradicional y manual  de artesanía local, es progresivamente sustituida por el tejido industrializado con fibras sintéticas, que se diversifica imitando diseños de otras etnias del país, así como de Perú, Bolivia, Estados Unidos, Panamá, etc.   Los viajes afuera incluyen no solo oportunidades para vender sino también para comprar textiles y artesanías indígenas de países vecinos que se suelen vender como "propias" a turistas ingenuos. Con el tiempo, la sobre oferta de textiles industrializados desborda el mercado local e impone la necesidad de encontrar nuevos mercados externos vía migración transnacional temporal.  Fenómeno concomitante a una creciente urbanización y translocación de los otavaleños.  Similar proceso se observará en el posterior desarrollo [fines de años 80] de la música otavaleña moderna, que adopta e incorpora nuevos elementos [instrumentos, estilos], no sólo de otros pueblos indígenas locales y de países vecinos,  sino de la cultura europea y norteamericana .  El denominador común es buscar la modernidad manteniendo los signos referenciales externos de una identidad otavaleña construida [con apoyo de  mediadores no-indígenas externos] como bien simbólico y material</text>
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                <text>H_PI_9724+
&lt;p&gt;&lt;a href="https://drive.google.com/file/d/1sz64yzHuexQBAwJs9okim4nniRn7MMz0/view?usp=drive_link" target="_blank" rel="noreferrer noopener"&gt;Descarga&lt;/a&gt;&lt;/p&gt;</text>
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                <text>Lia Edith Figueroa Urbina</text>
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                <text>“Hay que repetirlo : Los mesoamericanos no sembramos maíz, los mesoamericanos hacemos milpa. Y son cosas distintas porque el maíz es una planta y la milpa un modo de vida. La milpa es matriz de la civilización mesoamericana. Si en verdad queremos preservar y fortalecer nuestra identidad profunda, no sólo agroecológica sino socio-económica, cultural y civilizatoria, debemos pasar del paradigma maíz al paradigma milpa: un concepto complejo que incluye al maíz pero lo rebasa...  //  “La fuerza de la milpa no está en la productividad del maíz o del frijol o de la calabaza o del chile o del tomatillo medidas por separado. Su virtud está en la sinérgica armonía del conjunto”  [Armando Bartra]</text>
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