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&lt;p&gt;&lt;a href="https://cybertesis.unmsm.edu.pe/handle/20.500.12672/15351" target="_blank" rel="noreferrer noopener"&gt;Descarga&lt;/a&gt;&lt;/p&gt;</text>
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                <text>La academia no explica por qué en los textos quechuas encontramos mitos, hualinas, watuchikuna [adivinanzas], simbolismo de las plantas [papa, maíz], de los animales, entre otras nociones acerca de la salud, la enfermedad, la distribución social, el ayni, etc. Desde una perspectiva culturalista, se propone encontrar la noción de testimonio que posee el runa, y a partir de ella demostrar que el testimonio quechua es un telar, un tipo de texto con creatividad escrituraria con multiplicidad de imágenes-tejidos.  Esta práctica encuentra correspondencia con la escritura en el sentido amplio de la voz quechua quillca.</text>
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                <text>La narración en los Andes está asociada a la manera como la gente concibe y vive su cotidianidad y la expresa como poética andina. Su comprensión supone cuatro aspectos : [1] los relatos orales aparecen soldados a la comprensión del ser cultural andino; [2] la naturaleza distintiva del relato corresponde a la dimensión de un discurso que se justifica como ejercicio de la palabra; [3] las estrategias propias del relato andino quechua [aymara o en castellano andino] enmarcan la situación del relato ([un tiempo narrativo y una manera de validar lo que se dice]; [4] la palabra viene acompañada de un conjunto de lenguajes que hacen posible su realización. La voz no es posible si no va acompañada del cuerpo. El artículo apela a relatos vigentes que provienen de la lengua quechua,  aymara y del castellano andino</text>
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&lt;p&gt;&lt;a href="https://www.revistas.usp.br/caracol/article/view/98644" target="_blank" rel="noreferrer noopener"&gt;Descarga&lt;/a&gt;&lt;/p&gt;</text>
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&lt;p&gt;&lt;a href="https://www.revistas.usp.br/caracol/article/view/163603" target="_blank" rel="noreferrer noopener"&gt;Descarga&lt;/a&gt;&lt;/p&gt;</text>
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                <text>A partir del enfoque de las rebeliones indígenas del sur andino del Perú, se analizan las relaciones entre música, danza y la construcción del sujeto político; su genealogía en la narrativa arguediana y las indagaciones que destacan no sólo las tensiones sino los encuentros posibles que reparan las hondas fracturas e interrupciones históricas</text>
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                <text>En Argentina encontramos un "español andino" en el noroeste del país, donde el quechua entra en contacto con el español. Todavía se discute hasta qué punto  esa influencia va más allá del léxico. En base al gran corpus de la obra de Berta Vidal de Battini, Cuentos y leyendas populares de la Argentina, se busca demostrar que la influencia quechua afecta otros niveles como el morfológico. Se detalla  y ejemplifica aquellos fenómenos gramaticales  comunes a esta zona del noroeste argentino.</text>
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&lt;p&gt;&lt;a href="https://www.revistas.usp.br/caracol/article/view/122486" target="_blank" rel="noreferrer noopener"&gt;Descarga&lt;/a&gt;&lt;/p&gt;</text>
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                <text> La educación intercultural, además de plantearse  la descolonización política, económica y epistémica, amplía sus horizontes a lograr el bien vivir de la población boliviana.  El bien vivir [sic. sumak kawsay], como un nuevo paradigma de vida [conciencia de vida comunitaria de interdependencia, tanto entre personas, como de ellas con la madre tierra]. Esto implica generar escenarios de diálogo intercultural para lograr sociedades  interculturales.  Enfoque propuesto como política de Estado antes que política de gobierno</text>
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&lt;p&gt;&lt;a href="https://www.revistas.usp.br/caracol/article/view/168087" target="_blank" rel="noreferrer noopener"&gt;Descarga&lt;/a&gt;&lt;/p&gt;</text>
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Acceso público.  </text>
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&lt;p&gt;&lt;a href="https://www.cepal.org/es/publicaciones/44970-cambio-climatico-derechos-humanos-contribuciones-america-latina-caribe" target="_blank" rel="noreferrer noopener"&gt;Descarga&lt;/a&gt;&lt;/p&gt;</text>
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