Quechua literature

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The Quechua literature can to a written tradition since the beginning of the Spanish colonial look, its origins, however, are considerably further back.

Pre-colonial period

Up until the end of the Inca era , traditions in the Andes were only conveyed orally. Old songs and myths have been passed on from generation to generation in this way until the recent past. In addition to the spoken word, body language and facial expression were important. Texts were not reproduced literally, but changed again and again, so over time they were subject to major transformation. Andean religion and worldview determined the content of the stories and songs.

In the Inca period there were already a multitude of oral forms of expression, some of which were associated with different artistic professions. The Ecuadorian poet and literary historian Ariruma Kowii lists the following oral literary forms: songs and chants (taki) , dances (tusuy, tushuy) , poems (harawi, arawi) , triumphant chants (haway) , theater (aranwa) , pantomime (aya uma) , Stories and myths (willakuy, yupay) and dialogue (chimpapurari) . The wise men ( amawta , also: amauta ), who were philosophers, poets and lecturers at the same time, were important bearers of the developed Quechua tradition .

Colonial times

Since the Quechua- speaking cultures had no script before the Conquista, there have only been written works in the Quechua language since the beginning of the colonial period. Some lyrical texts (chants) and myths have been recorded by Spanish chroniclers. Waman Puma de Ayala and Inca Garcilaso de la Vega made an important contribution to the written fixation of ancient Andean oral tradition , but mainly in Spanish translation. Among other things, the creation myth of the Inca of Paqaripampa on the island of Titiqaqa ( sunny island in Lake Titicaca ) and the legend of the Ayar brothers, one of whom, Manku Qhapaq , appears as the founder of the city of Qusqu , have been handed down. Some elements of these myths have been handed down orally to this day in the Quechua population of southern Peru, for example in the myth of Inkarrí as the founder of Qusqu .

The colonial literature written in Quechua is almost exclusively doctrinal texts or prayer and song texts of the Catholic Church. Most of these texts, some of which are still sung today, are of anonymous origin. In 1584 the trilingual Doctrina Christiana appeared: in Spanish, Quechua and Aymara , the first book printed in Peru.

An important exception among the exclusively Catholic Quechua texts - a unique document from the time shortly after the conquest - is the Huarochirí manuscript , which was made on behalf of Bishop Francisco Avila to "fight the pagan faith". Here we find a detailed description of the traditional beliefs of the indigenous people of Huarochirí Province . Mountain deities ( Wak'as ) play the main roles here , including the opponents Paryaqaqa and Wallallu Qarwinchu , who also represent protective deities of the regional ethnic groups (Waruchiri, Wanka ). However, this document remained unnoticed in the royal library of the Spanish capital Madrid until the 20th century.

A drama of unknown authorship that emerged in the early colonial period is the tragedy of the end of the Atawallpa (Atau Wallpaj p'uchukakuyninpa wankan = Tragedia del fin de Atawallpa), which deals with the violent end of the Inca ruler Atawallpa by Francisco Pizarro in Cajamarca .

The written tradition of the epic Quechua drama Apu Ollantay also goes back to the colonial times, which was written in about six different versions and whose origins are likely to be before the subjugation of Peru by the Spaniards. It deals with the forbidden love between a general and the daughter of the Inca ruler. This drama was played in the theater of Cusco during colonial times until the stage was forcibly closed after the failed uprising led by José Gabriel Condorcanqui in 1781 .

Among the Catholic Quechua texts, the dramatic adaptation of the prodigal son ( Lk 15: 11-32, Chinkasqa churi - El hijo pródigo ) by the indigenous (or mestizo ) theology professor Juan de Espinosa Medrano (died 1688 ), who wrote the biblical plot, stands out relocated to Quechua reality . Chinkasqa churi was often played in the theater of Cusco .

The anonymous play Usca Paucar , in which an impoverished Inca nobleman is saved from the devil by the Virgin Mary , also has a Christian background . The piece Yauri Titu Inca (El pobre más rico) by Gabriel Centeno de Osma from 1707 has a similar content .

Republican period

drama

With the independence of Peru , Bolivia and Ecuador, Quechua's marginal position worsened. The indigenous elite that had previously existed in places were increasingly absorbed by the European-oriented white upper class. Hardly anyone from the Quechua-speaking peasantry could read or write, and if so, only Spanish. For this reason, in addition to poetry, drama remained the preferred literary genre of the few Quechua- speaking authors, including Nicanor Jara ( Sumaqt'ika, "Beautiful Flower", 1899 ), Nemesio Zúñiga Cazorla ( Qurich'uspi, "Goldene Fly", 1915 and T ' ikahina, “Like a flower”, 1920 ), José Félix Silva Ayala ( Yawarwaqaq, after the Inca ruler, “the blood weeps” , 1919), Luis Ochoa Guevara ( Manco II , 1921 ), José Salvador Cavero León ( Yana puyup intuykusqan, “ Covered by the black cloud”, 1938 ; Rasuwillkap wawankuna, “The children of [Mountain] Rasuwillka”, 1945 ) and Artemio Huillca Galindo ( Puka Walicha, “The red Valeriana” 1950). However, all of these plays received only local attention. Most of the actions took place in the Inca period and therefore had no direct reference to the current reality of the Quechua-speaking population. Faustino Espinoza Navarro , together with Humberto Vidal Unda, reconstructed the Inti Raymi of Cusco, which has since been performed in Cusco-Quechua in front of the ruins of the Saksaywaman fortress , for which he created the first stage manuscript. In 1953 Espinoza founded the Academia de la Lengua Quechua , today " Academia Mayor de la Lengua Quechua ", in which a Cusco-Quechua that has been purified of loanwords , is phonetically modern and is nevertheless called Inca Rimay (also Qhapaq simi ) and some of which are Quechua -Texts have appeared that glorify the Inca period.

Inocencio Mamani (1904–1990) broke out of Puno with the tradition of these puristic Quechua -language plays by mestizo authors from Cusco, oriented towards the Inca period : the protagonists of his dramas Sapan Churi (1926) and Tukuypaq munasqan (1927) are people from the real life of the Quechua Population, and his works are written in a popular Puno-Quechua .

Poetry

In Ecuador, the future president was Luis Cordero Crespo end of the 19th century, numerous kichwasprachige poems out. Among the Quechua lyricists in Peru, Andrés Alencastre Gutiérrez (1909–1984), better known under his pseudonym Killku Warak'a , received attention, especially with his volume of poems Taki parwa ("Blossoms of Song") , published in 1952 .

The church musician Ricardo Castro Pinto (1916–2011) from Cusco made a name for himself by recording the texts and melodies of traditional Quechua-language songs .

The currently most active Quechua poets include Hugo Carrillo Cavero (* 1956) from the Apurímac region , Dida Aguirre García (* 1953) from the Huancavelica region , Gloria Cáceres Vargas (* 1947) from the Ayacucho region with the volumes of poetry Riqsinakusun , Munakuwaptiyki and Yuyaypa k'anchaynin , Odi Gonzales (* 1962) from the Cusco region , whose works include Umantuu and Upa , and the poet Ch'aska Anka Ninawaman (* 1973) from Yauri ( Espinar Province , Cusco) with her volume of poetry Ch'askaschay from 2004. In Ecuador , among others, Ariruma Kowii (* 1961) from Otavalo made a particular contribution to the development of indigenous literature with his Kichwa poems.

The armed conflict in Peru, with tens of thousands of deaths among the Quechua population, especially in the Ayacucho region, led to the Quechua song, the “remembrance song”, based on Ofrenda (1981) by Manuelcha Prado , among others Carlos Falconí Aramburú (* 1937) applies.

prose

The German ethnologist Hermann Trimborn rediscovered the Quechua-language Huarochirí manuscript in Madrid, translated it into German and published it in two bilingual editions in 1939 and 1967. José María Arguedas , who wrote mainly in Spanish, gave Quechua literature through the partly with Jorge Lira , recorded Quechua songs clear impulses. He was the first to translate the Huarochirí manuscript into Spanish, published in 1966 as a bilingual edition. A few shorter Quechua texts, inspired by narratives, go back to him, including the short story Pongoq Mosqoynin ("The Servant's Dream", 1965 ).

More extensive prose texts in Quechua have only existed since the middle of the 20th century. Jorge Lira processed the fairy tales and stories he had collected in the Vilcanota Valley in his work Isicha Puytu , published in 1975 , and the publication of Fairy Tales from Upper Urubamba in 1990 . Further written adaptations of oral tradition are Unay pachas by Rufino Chuquimamani (from Puno ), Pirumanta qillqasqa willakuykuna by Carmelón Berrocal (from Ayacucho) and Unay willakuykuna (1992) by Crescencio Ramos from Huancavelica .

Worth mentioning among the Quechua publications of the last few decades is the autobiography of Gregorio Condori Mamani and Asunta Quispe Huamán, who vividly describe their lives in the time of the hacienda, recorded by Ricardo Valderrama Fernández and Carmen Escalante Gutiérrez (1982).

Original prose works in Quechua have only emerged in the past three decades, with three authors standing out.

José Oregón Morales (* 1949 in Salkabamba, Tayacaja Province, Huancavelica Department ) published eight short stories in 1994 under the title Loro qulluchi (“Fighting Parrots”). In two stories, the author processes his own childhood memories of village life in the Andes, while the other six stories are based on fairy tales.

Porfirio Meneses Lazón (* 1915 in Huanta ; † 2009 in Lima), creator of several Quechua poems (volume of poems Suyaypa llaqtan, Lima, Mosca Azul Editores, 1988) and translator of César Vallejo's volume of poems Los heraldos negros (Yana kachapurikuna), published in his Volume Achikyay willaykuna (Tales of Dawn) six short stories in which he deals with various current everyday problems in the villages of his home region. In these stories Meneses already developed a distinctive literary narrative style that stands in contrast to the popular dialogues.

In 2013 the short Quechua novel Saqapa ("Rattle") by the Bolivian author Jinés Cornejo Endara (* 1952) from Amarete was published .

In 2016, the writer and literary scholar Pablo Landeo Muñoz from Huancavelica (* 1959) published Aqupampa , the first novel in Quechua without translation into Spanish, which deals with migration to the cities against the background of the violence of Sendero Luminoso .

A special feature of the previous Quechua literature is that the works of Macedonio Villafan Broncano from the Callejon de Huaylas is because this writer was the first to Ancashino -Quechua (or at all in a Waywash writes variant). For his 22-page story with 7 chapters, Apu Kolkijirka ["Mr. Silberberg", Qullqihirka in standard spelling], Macedonio Villafán received a literary prize in 1997 together with Porfirio Meneses (Premio de cuento del Concurso Nacional de Literatura Quechua) . Following on from the traditional religion of the Andes, the main character is an Apu (mountain deity) , who, however, appears here as a complete innovation as a first-person narrator and tells the story of the community Cutacancha, whose patron deity he is.

Translations into Quechua

Bible translations

A large part of the texts published in Quechua have been in the service of proselytizing or evangelizing the indigenous population by the Christian Church since the beginning of the colonial period , initially exclusively for the Roman Catholic , and since the 20th century also for the Protestant churches . The Catechism and Doctrina christiana appeared in Quechua and Aymara as early as 1584 in a version approved by the Council of Lima (Ciudad de los Reyes) in 1583 , but early attempts by Catholic clergy in the Spanish colonies to translate the Bible into indigenous languages ​​were made, for example, in Mexico by Bernardino de Sahagún a translation into Nahuatl , prevented and expressly forbidden by a resolution of the Inquisition in Seville on May 10, 1576. The Bolivian priest Carlos Felipe Beltrán (1816–1898) published a prayer book ( Cotidiano ) in Quechua in 1888 . At the end of the 19th century, missionaries began translating individual books of the New Testament. As early as 1822, the Scottish Baptist pastor James Thompson planned to translate the entire Bible into Quechua and Aymara. Called to Peru by José de San Martín during the Peruvian War of Independence in 1822 , he and a team of four translators translated the New Testament from 1822 to 1824, but the manuscript was lost due to the events of the war in 1825. It was not until 1880 that the first Quechua translation of the Gospel of John in " Classical Quechua " was published by Cuzco. The writer Clorinda Matto (1852-1909), who came from Cuzco and emigrated to Buenos Aires, translated the four Gospels, the Acts of the Apostles and the Letter to the Romans from Spanish into Quechua from Cuzco , which were published in Buenos Aires between 1901 and 1904. Revised versions followed in 1907 and 1915. In 1917 a bilingual edition of all four Gospels was published in Bolivia, in 1922 a bilingual New Testament and in 1929 the Psalms (both Bolivian Quechua and Spanish ). A revised New Testament in Quechua, Bolivia was issued in 1977.

In 1923, a translation of the four Gospels into a Waywash dialect, namely Huallaga-Quechua , appeared for the first time in Peru . In the region Ayacucho the translated Presbyterian Quechua - Pastor and song writer Florencio Segura , author of an extensive, come out in several editions Quechua song book, the 1954 Chanka-Quechua published John. In the same year the Gospel of Luke was also published in Chanka-Quechua, translated under the direction of the Presbyterian pastor Homer Emerson. A Quechua edition of the entire New Testament appeared in Peru for the first time in 1947 for Cusco , which was followed by translations for Ayacucho (Chanka-Quechua) in 1958 and 1981 and for Cusco in 1986. In the Kichwa of Ecuador in 1954 a first translation of the New Testament came out.

The first complete Bible translations from Hebrew and Greek into Quechua did not arrive until the last quarter of the 20th century, but since then several complete Quechua Bibles and many more translations of the New Testament have been released. Protestant groups stood out most of all, but there was also interdenominational cooperation in places. As a result of ecumenical collaboration between Protestant and Catholic translators, the first Quechua translation of the entire Old and New Testament was published in Bolivia in 1986 by the Bible Society. The Deuterocanonical books of the Old Testament were also translated. In the Ayacucho region in Peru it was the Quechua - Pastor Rómulo sauna Quicaña that the first 1987 come out quechuasprachige Bible Peru (translation into Ayacucho Quechua brought) on the way, but without the Apocrypha . He also traveled to Israel for his translation from Hebrew. Sauñe was murdered in 1992 with three companions of Shining Path terrorists . In 1988 the third Quechua Bible was published, a Bible for the Cusco region ( Cusco-Quechua ). In Ecuador , in 1989, 1994 and 2010, Bible translations were published in three Kichwa regional variants: Chimborazo, Imbabura and Cañar. In 1996 an interdenominational working group in Bolivia published a revised edition of the Bible, which was followed by another edition in 2004, again including the deutero-canonical books. Under the leadership of the Wycliff Bible translator and linguist David Weber ( SIL International ), a complete translation of the Bible into a variant of the Waywash Quechua, namely Huallaga Quechua , was published for the first time in 2010 .

From the ranks of the Catholic Church, some translations of the four Gospels as well as two complete translations of the Bible into Quechua and Kichwa have been carried out since the 1970s, whereby these have come out as bilingual Quechua-Spanish editions. In contrast to the other Quechua translations, no reference is made here to a local Quechua or Kichwa variant according to the Ethnologue . Translations of the Gospels came in 1972 in the Quichua of Ecuador , translated under the direction of Leonidas Proaño , and with the Acts of the Apostles in the Quechua of southern Peru , translated under the direction of the Bishops of Abancay and Huancavelica , Enrique Pélach y Feliu and William Dermott Molloy McDermott , as bilingual editions (Quechua Spanish) out.

In 1973, the Catholic missionary Bernarda Ortiz ("Coronita") and later the Salesian priest Antonio Brescuani and the Jesuits Miguel and Francisco Ramos began to translate the Bible into the Kichwa of Ecuador in collaboration with indigenous people who spoke different Kichwa dialects in Latacunga . In 1997, as a result of this work, a bilingual Kichwa Bible was published in Madrid. In Peru, the Catholic clergyman translated Mons. Florencio Coronado Romaní in Huancavelica with the support of the Bishop of Huancavelica Mons. William Dermott Molloy McDermott the Bible into Quechua, published in 2002 as a bilingual edition. Unlike other translators, Coronado used the Nova Vulgate as a template . The deutero-canonical books are included in both Catholic translations. There is also a 2007 translation of the four Gospels into Quechua from Puno by the priests of the Congregation of the Sacred Hearts of Jesus and Mary (Province of Peru) Hilario Huanca Mamani and Hermann Wendling .

In 2015, the Jehovah's Witnesses finally published their first Quechua New World translation of the New Testament , namely into Cusco Quechua , then in 2016 into Chanka Quechua and Ancash Quechua ; they also operate language versions of their website in several Quechua and Kichwa variants for Peru, Bolivia, Ecuador and Argentina.

Most Quechua Bible translations have been available on various Bible portals (distributed differently) on the Internet since around 2012, such as the editions for Bolivia, Ayacucho, Cusco and Ecuador, but neither the deutero-canonical books nor the Catholic translations. The Quechua Bible for Ayacucho and Huallaga as well as numerous translations of the New Testament by the Wycliff translators are also available as PDF (under copyright).

A problem for the development of a common written language is that these translations do not (so far) follow a uniform orthography . The first editions in Bolivia (both in Quechua and Aymara) followed an orthography based on Spanish, whereby the sound [q] was represented by "k". This has given way to a modernized spelling using q and k for [q] and [k]. The last edition for Northern Bolivia has now also replaced the 5-vowel notation with a 3-vowel notation, as it is officially used in Bolivia today. The translations of the New Testament for Inkawasi-Kanaris and Apurímac also follow such an orthography, although that for Apurímac with "h" instead of "j". The Bibles for Ayacucho and Cusco also use q and k and h, but 5 vowels, while the translations in Ecuador follow a spelling based on Spanish. This also applies to the translations into Waywash Quechua, although there are official Quechua or Kichwa spellings with “k” instead of “c” and “qu” in both Ecuador and central Peru. The Catholic translations also use Spanish orthography throughout.

There are similarities in the choice of words used by Quechua Bible translators, but there are also many notable differences. With two exceptions, all translations for God use the Spanish word Dios, which was already used in the Doctrina Christiana 1584 . The Protestant pastor Gybbon-Spilsbury of the South American Missionary Society translated in the 1880 Gospel of John Θεός ( Theos: God) with the Quechua word Pachacamac ("Creator of the world"), also the name of a pre-colonial creator deity of the Andes. Exactly this name for God ( אלהים Elohim or Θεός) is also used in the Catholic Kichwa translation Pachacamacpac Quillcashca Shimi (“God's written word”) from 1997, in the one for YHWH (יהוה) Causac-Pachacamac (“Living Creator of the World ") And for Adonai (אֲדֹנָי) Sumac Apu (" Beautiful Lord ") stands. This Kichwa Bible stands out from all other translations by largely avoiding Spanish loanwords.

All three "major" Quechua Bible translations (Bolivia, Ayacucho, Cusco) use Quechua terms in their choice of words, which had a different meaning before the arrival of the Spaniards and which assumed their current meaning in colonial times. These include hucha , "sin", kay pacha , "world" and hanaq pacha , "heaven". In the Bolivian Quechua translation, however, the latter expression is not used consistently, so the Spanish word cielo appears in the creation account . For “hell” there is once ukhu pacha and once the Spanish infierno . The “word” ( λόγος ) at the beginning of the Gospel of John is rendered in all three translations with simi (“mouth”, “word”, “language”). The three translations each use a different Quechua verb for the verb “(he) to create”: ruway (“to make”), kamay and unanchay . For the “ Son of Man ” (ὁ υἱὸς τοὺ ἀνθρώπου) we find the direct translation Runap [-j, -pa, -q] Churin in all three current editions . Rómulo Sauñe's attempt in 1987 to describe this as “people coming from God” ( Diosmanta Hamuq Runa ) has been replaced in the Ayacucho revision of 2012 by the direct translation Runapa Churin .

Unlike the Bible translations listed above by name, some of the New Testaments in Quechua published by the Liga Bíblica are by no means exact, close to the original texts. The translation into Peruvian Pastaza-Kichwa at the beginning of the Gospel of John (“ In the beginning was the word ”) says: Manara nima ima tiyashpanra ñukanchi runakunata Yaya Diospa yuyayninta riksichik Kristuka ña tiyarka , which translated into German roughly means: When it was still nothing there was already Christ who made God the Father's thinking known to us humans , whereby the problem of the translation of λόγος is met with a detailed paraphrase with exegesis .

All Quechua Bible translations - regardless of the denomination of the translator - are not written in the narrative ( -sqa- ), but in the "unspecific" past tense ( -rqa- ). The Huarochirí manuscript , for example, was written in this form . In contrast to this, however, the biblical texts never use -s / -si as the evidentiality suffix , which would express second-hand information, but consistently use the assertive -m / -mi , which is normally used to describe what has been experienced. This gives the texts of the Quechua Bibles the character of an experience report and thus stands out in style from the Quechua myths and fairy tales that are nowadays always told in the narrative past and the s- form.

There have been revisions since the first Quechua Bible translations, for example a revision of the Bible for Cusco was published in 2004. During the revisions, apart from error corrections and improvements in expression, different tendencies in linguistic terms become apparent. In a new translation of the Bible for Ayacucho, published in 2012 and presented to the Peruvian Congress in May 2013, changes were made compared with the 1987 edition with the change in everyday Quechua language due to the effects of the armed conflict in Peru and the associated loss of old Quechua expressions which have been replaced by loans from Spanish. There is an opposing tendency in the current revision of the Bolivian Quechua Bible, where the replacement of Hispanisms - for example the plural -s by -kuna - with original Quechua expressions and thus an adaptation to the gradually establishing Quechua official and School language is valued. This processing is expected to be completed in December 2014.

Overview of Quechua translations of the entire Bible

Translations are available for the following regional Quechua variants (in brackets: NT):

In addition, there is no reference to a Quechua variant with SIL code:

  • Kichwa from Ecuador 1997, Salesian (Catholic)
  • (Southern) Quechua 2002, Diocese of Huancavelica, Peru (Catholic)

Bible translations currently make up a large proportion of the existing text corpus of Quechua, which is particularly true of the smaller Quechua variants.

Modern literary translations

The extent to which the Quechua language has only marginal significance in official perception, in the education system and in promoting literature is shown by the practical lack of translations into Quechua up to the turn of the millennium, apart from the Bible translations. Since then, a few beginnings have been made, with a few exceptions being translations of works in Spanish. In addition to the already mentioned Vallejo translation, there are two in particular: In 2004 the translation of the Little Prince by Antoine de Saint-Exupéry was published, translated by Lydia Cornejo Endara and César Itier (Quyllur llaqtayuq wawamanta) . The first part followed in 2005 and finally the second part of Don Quixote by Miguel de Cervantes y Saavedra (Yachay sapa wiraqucha dun Qvixote Manchamantan) in 2015 , now fully translated by Demetrio Túpac Yupanqui Martínez . Also planned for print in 2015 is a translation of Juan Ramón Jiménez Mantecón's Platero y yo, which was carried out in a Bolivian-Spanish cooperation . Since 1997 it has also translated literary works (Chanka- and Cusco-Quechua) of some works by, among others, José María Arguedas ( Warma Kuyay , Cusco-Quechua 2007 and Chanka-Quechua 2011, Rasuñitipa wañuynin , 2007), Dante Castro Arrasco ( Ñakay Pacha / Tiempo de dolor , 2007, Nak'aq / Pishtaco , 2010, Isla angel / El ángel de la isla , 2010), César Vallejo ( Paco Yunque , 2007), in which Porfirio Meneses Lazón , Gloria Cáceres Vargas and Washington Córdova Huamán, among others The translators were, while in 2015, as part of a project of the Dirección Desconcentrada de Cultura de Cuzco, the publication of Quechua translations of individual works by Gabriel García Márquez , Mario Vargas Llosa , Juan Carlos Onetti , Adolfo Bioy Casares and Clarice Lispector is planned.

Final consideration

Translations, like original works, play a key role in the development of literary languages. For Quechua, it will be decisive for its survival as a language whether increasing appreciation, literacy, intercultural bilingual education and the associated written language competence result in a greater demand for Quechua written products.

literature

  • Kowii, Ariruma (2003): The Quechua. From oral literature to written literature. In: Mader, Elke and Helmuth Niederle (eds.), The truth is wider than the moon. Europe-Latin America: literature, migration, identity. Vienna: WUV.

Original works

  • Hemshorn de Sanchez, Britta (1992): Atau Wallpaj p'uchukakuyninpa wankan - "The tragedy of the end of Atahualpa". C.Zerling: Berlin (German). ISBN 3-88468-052-8
  • Lara, Jesús (1989): Atau Wallpaj p'uchukakuyninpa wankan - Tragedia del fin de Atawallpa. Los Amigos del Libro: La Paz, Bolivia (Orig. With Spanish transl.)
  • Pérez, Julio Calvo [Ed.] (1998): Ollantay - Edición Crítica de la Obra Anónima Quechua. Centro Bartolomé de las Casas: Cusco, Peru (Orig. With Spanish translation)
  • Espinosa Medrano, Juan [Ed.] (1967): Usca Páukar: drama en 3 partes. In: El Hijo pródigo / Juan Espinosa Medrano. - Colección Clásicos peruanos, Lima, pp. 79–151.
  • Itier, César [ed.]: El teatro quechua en el Cuzco. Centro de Estudios Regionales Andinos “Bartolomé de Las Casas”, Cusco.
  • Itier, César [ed.] (2000): El teatro quechua en el Cuzco. Part 2: Indigenismo, lengua y literatura en el Perú moderno: Sumaqt'ika de Nicanor Jara (1899); Manco II de Luis Ochoa Guevara (1921). Centro de Estudios Regionales Andinos “Bartolomé de Las Casas”, Cusco
  • Salomon, Frank & George L. Urioste (1991) The Huarochirí Manuscript: A testament of ancient and colonial Andean religion. University of Texas Press, Austin (Quechua and English)
  • Taylor, Gerald (2001) Waruchiri - Ñawpa machukunap kawsasqan (Quechua original). Lluvia Editores - IFEA: Lima, Peru, ISBN 9972-627-43-8
  • Valderrama Fernández, Ricardo & Carmen Escalante Gutiérrez (1982): Gregorio Condori Mamani - Autobiografía. Centro Bartolomé de las Casas: Cuzco, Peru (Orig. And Spanish translation on opposite pages)
  • Itier, César (1995) El Teatro Quechua en el Cuzco. Centro Bartolomé de las Casas: Cuzco, Peru (Orig. With Spanish translation). Nemesio Zúñiga Cazorla: Qurich'ispi (1915), T'ikahina (1934) and Katacha (1930?).

Individual evidence

  1. ↑ Kowii, Ariruma 2003: The Quechua. From oral literature to written literature. In: Mader, Elke and Helmuth Niederle (eds.), The truth is wider than the moon. Europe-Latin America: literature, migration, identity. Vienna: WUV.
  2. ↑ Ulises Juan Zevallos Aguilar: Corrientes del renacimiento de la literatura quechua peruana (1990-2008). Odi Gonzales y Ch'aska Anka Ninawaman
  3. ↑ Jonathan Ritter: Complementary Discourses of Truth and Memory. The Peruvian Truth Commission and the Canción Social Ayacuchana . Part III (Musical Memoralizations of Violent Pasts), 8 in: Susan Fast, Kip Pegley: Music, Politics, and Violence . Wesleyan University Press, Middletown, Connecticut 2012.
  4. ↑ Hermann Trimborn: Demons and Magic in the Inca Empire . Sources and research on the history of ethnology, Leipzig 1939.
  5. ↑ Hermann Trimborn, Antje Kelm: Gods and Cults in Huarochirí . Source Works on Ancient American History Recorded in the Languages ​​of the Native, Volume 8. Verlag Mann, 1967.
  6. ↑ Doctrina Christiana y Catecismo para instrucción de los Indios, ya de las demás personas, que han de ser enseñadas en nuestra sancta Fé. Con un confessionario, y otras cosas necessarias para los que doctrinan, que se contienen en la pagina siguiente. compuesto por auctoridad del concilio provincial, que se celebró en la Ciudad de los Reyes, el año de 1583. Y por la misma traduzido en las dos lenguas generales, de este Reyno, Quichua, y Aymara. Impresso con licencia de la Real Audiencia, en la Ciudad de los Reyes, por Antonio Ricardo primero Impressor en estos Reynos del Piru. Año de MDLXXXIIII. 1584. For the Quechua translation of the Lord's Prayer see Runasimi.de: Yayayku .
  7. ^ F. Rodríguez Molinero, JL Vicente Castro: Bernardino de Sahagún, primer antropólogo en Nueva España . Universidad de Salamanca, 1986, ISBN 84-7481-412-X , p. 152 .
  8. ↑ Iglesias Evangélicas de Chile (2013): Diego Thompson ( Memento of the original from September 6, 2014 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. (aka James Thompson) @1@ 2Template: Webachiv / IABot / www.iglesiasevangelicas.cl
  9. ↑ Apunchis Yesus-Kiristup, Santu Yoancama ehuangeliun; Santo evangelio de nuestro Señor Jesu-Cristo según San Juan. Traducido por the Rev. JH Gybbon-Spilsbury. Sociedad Bíblica, Británica y Estrangera, Buenos Aires 1880.
  10. ↑ Apunchis Jesucristoc Evangelion San Mateoc qquelkascan, Pananchis Clorinda Matto de Turnerpa castellanomanta runa simiman thicraskan. Sociedad Biblica Americana (American Bible Society), Buenos Aires 1904. 120 pp.
    Apunchis Jesucristoc Evangelion San Marcospa qquelkascan, Pananchis Clorinda Matto de Turnerpa castellanomanta runa simiman thicraskan. Sociedad Bíblica Americana (American Bible Society), Buenos Aires 1903. 102 S.
    Apunchis Jesucristoc Evangelion San Lucaspa qquelkascan, Pananchis Clorinda Matto de Turnerpa castellanomanta runa simiman thicraskan. Sociedad Bíblica Americana (American Bible Society), Buenos Aires 1901. 113 S.
    Apunchis Jesucristoc Evangelion San Juanpa qquelkascan, Pananchis Clorinda Matto de Turnerpa castellanomanta runa simiman thicraskan. Sociedad Bíblica Americana (American Bible Society), Buenos Aires 1901. 76 S.
    San Pablo Apostolpa Romanocunaman qquelkascan, Pananchis Clorinda Matto de Turnerpa castellanomanta runa simiman thicraskan. Sociedad Bíblica Americana (American Bible Society), Buenos Aires 1901.
    Apostolcunac ruraskancuna, Pananchis Clorinda Matto de Turnerpa castellanomanta runa simiman thicraskan. Sociedad Bíblica Americana (American Bible Society), Buenos Aires 1901.
  11. ↑ John in Quechua. A revision of the Turner 'Classical' (Cuzco) Quechua version, prepared by George Allan, Antonio Salazar, and Moisés Orruel. ABS, New York 1915.
  12. ↑ Tahua evangeliocuna apostolcunaj ruaskasnin. Quechuapi Boliviaj usunman . Sociedad Biblica Americana, Sociedad Bíblica Británica y Extranjera, 1922.
  13. ^ Translator: George Allan, Crisólogo Barron, Joseph Hollis, Emiliano Tapia, Margarita Allan Hudspith. Information from http://gochristianhelps.com/iccm/quechua/quechist.htm
  14. ↑ Mosoj Testament. Diosmanta sumaj willaycuna runaspaj . Cochabamba 1977. Arranger: Henry Spenst.
  15. ↑ Apunchic Jesucristoc Chuscu Evangeliocuna o sea los cuatro Evangelios traducidos al Quechua de los departamentos de Huanuco-Ancash, junto con el correspondiente Castellano. London and New York, 1923. Translator: Rev. T. Webster Smith and Lazaro Chocano, Evangelical Union of South America.
  16. ↑ Florencio Segura: Diospa Siminmanta Takikuna . 1st edition approx. 1946 (no year specified). 9th edition: Lima, Ayacucho: Comité de Literatura Misiones Presbiterianas Mundiales, 1979. 18th edition: 1997.
  17. ^ Deborah Herath Chapman: Florencio Segura - Communicating Quechua Evangelical Theology Via Hymnody in Southern Peru . A thesis presented to the University of Edinburgh for the degree of Doctor of Philosophy, October 2006.
  18. ↑ Juampa qillqasqan Evangelio. United Bible Societies / Sociedades bíblicas unidas, 1954. Translator: Florencio Segura, 68 pages.
  19. ↑ Lukaspa qillqasqan Ibangilyu. United Bible Societies / Sociedades bíblicas unidas, 1954. Editor: Homer P. Emerson. With opposite Spanish translation Reina-Valera , 138 pp.
  20. ^ Iglesia Evangelica Presbiteriana y Reformada en el Peru on reformiert-online.net, February 27, 2004.
  21. ↑ Apunchis Jesukristoq Mosoq Rimanakuynin. Sociedades Bíblicas Unidas, Lima 1947. Editor: Len Herniman. With opposite Spanish translation Reina-Valera , 620 pp.
  22. ↑ According to SIL International : Quechua de Ayacucho ( Memento of the original from November 29, 2014 in the Internet Archive ) Info: The archive link has been inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. (PDF; 848 kB), p. 25 (without direct references). @1@ 2Template: Webachiv / IABot / ftp.sil.org
  23. ↑ Señorninchik Jescristopa Musuq Testamenton. Lima, New York, London: Sociedades Bíblicas Unidas (United Bible Societies), 1958 (according to Deborah Chapman, 2006. )
  24. ↑ Señorninchik Jesucristo Mosoq Testamento. Sociedades Bíblicas Unidas, Lima 1981. 698 pp.
  25. ↑ Señorninchis Jesucristoq Mosoq Rimanakuynin. Sociedad Bíblica Peruana, Lima 1986. Editors: Leslie Hoggarth, Saturnino Valeriano, Aurelio Flores.
  26. ↑ Apunchic Jesucristopac Mushuc testamento. El Nuevo Testamento en Quichua del Ecuador y Español. Sociedades Bíblicas Unidas, Quito 1954. 773 pages.
  27. ↑ Qheshwa Biblia . Sociedades Bíblicas Unidas, Cochabamba 1986. 1342 pp. Editor: Henry Spenst.
  28. ↑ Chuya Qellqa. Biblia en quechua ayacuchana, traducción directa de los idiomas originales . Sociedades Bíblicas Unidas, Sociedad Bíblica Peruana, Lima 1987. 2588 pp. Editors: Homer Emerson, Simon Izarra, Saturnino Gavilan, Rómulo Sauñe .
  29. ↑ Terry Whalin, Chris Woehr: One bright shining path: faith in the midst of terrorism. Crossway Books, Wheaton, Illinois (USA) 1993.
  30. ↑ Diospa Simin Qelqa. Hebreo, arameo, griego mama qelqamanta Cuzco Quechuaman t'ikrasqa . Sociedades bíblicas unidas, Sociedad Bíblica Peruana, Lima 1988. 1396 pp. Editor: William Mitchell.
  31. ↑ Dios rimashca shimicunami. Biblia en quichua Chimborazo . Sociedad bíblica ecuatoriana, Quito 1989. Editor: Günter Schulze.
  32. ↑ Diospaj Shimi. Biblia en quichua Imbabura . Sociedad bíblica ecuatoriana, Quito 1994. Editors: Günter Schulze, Dorothea Schulze.
  33. ↑ Dios Rimashcata Quillcashcami . Sociedades Bíblicas Unidas, Quito 2010.
  34. ↑ Austrian Bible Society: Ecuador: Kañari Kichwa Bible (with video) ( Memento of the original from December 24, 2014 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.bibelgesellschaft.at
  35. ↑ Diosmanta Qhelqasqa: Santa Biblia. Sociedad Bíblica Boliviana, Cochabamba 1997. 1991 p. Editor: Henry Spenst.
  36. ↑ Diosmanta Qhelqasqa: Santa Biblia Deuterocanónico Librosniyoj . Sociedad Bíblica Boliviana, Cochabamba 2004.
  37. ↑ Muy pronto La Biblia del Huallaga. La Casa de la Biblia, April 23, 2009 ( Memento from November 5, 2013 in the Internet Archive )
  38. ^ Diana Weber: Celebrating the Word, again and again . Wycliffe Global Alliance, accessed February 18, 2015. David and Diana Weber celebrating with the Quechua people .
  39. ↑ Tayta Diosninchi isquirbichishan: Quechua del Huallaga, Huánuco (Pillcu Quechua) . Sociedad Bíblica Peruana, AC Casa de la Biblia, 2010. 1903 pp. ISBN 9972-9858-3-0 , 9789972985836
  40. ↑ Jesucristopaj Alli Huillai Evangelio Nishca. Los Evangelios en Quichua. Editorial Don Bosco, Quito 1972. Editor: Leonidas E. Proaño, 437 pages.
  41. ^ Santos Evangelios y Hechos de los Apóstoles: Primera versión católica en quechua y castellano. Chainatan Cuyahuarccanchic. Editorial Andina, Lima 1974. 494 pages.
  42. ↑ Biblia en quichua 'Pachacámac Quillcashca Shimi' . El Universo, January 2, 2011.
  43. ↑ Pachacamacpac Quillcashca Shimi. Edición bilingüe quichua-castellano. San Pablo, Madrid 1997. Editors: Bernarda Ortiz, Antonio Brescuani. 901 pp. ISBN 84-285-2025-9
  44. ^ Sagrada Biblia quechua-castellano. Edición quechua realizada por Mons. Florencio Coronado C.Ss.R. Edición castellana tomada de la Biblia Argentina “El libro del Pueblo de Dios”. Diócesis de Huancavelica. Dickinson Press, Grand Rapids (Michigan, USA) 2002. 2500 pp.
  45. ↑ Mateopaq qelqasqan evangelio (doc; 797 kB) (pdf; 751 kB) , Marcospaq qelqasqan evangelio (doc; 1.0 MB) (pdf; 800 kB) , Lucaspaq qelqasqan evangelio (doc; 2.0 MB) , Juanpaq qelqasqan evangelio (doc; 2.0 MB) (pdf; 1.0 MB) , Griego simimanta runa simiman t'ikrasqa Puno hap'iypi tiyaq runamasikunapaq, 2007. Runa simiman t'ikraqkuna: Hilario Huanca Mamani ss.cc., ​​Hermann Wendling ss .cc., ​​Congregación de los Sagrados Corazones, Provincia del Perú.
  46. ↑ Mosoq Pachaq Biblian (Diospa Palabran Mateo Apocalipsis). Watchtower Bible and Tract Society of New York, Brooklyn (USA), Associação Torre de Vigia de Bíblias e Tratados, Cesário Lange, São Paulo (Brasil) 2015.
  47. ↑ Musuq Pachapi Kawsaqkunapaq Diospa Palabran (Mateo-Apocalipsis). Watchtower Bible and Tract Society of New York, Wallkill (USA), Associação Torre de Vigia de Bíblias e Tratados, Cesário Lange, São Paulo (Brasil) 2016.
  48. ↑ Mushoq Patsachö Kawaqkunapaq Diospa Palabran (Mateu-Revelacion). Watchtower Bible and Tract Society of New York, Wallkill (USA), Associação Torre de Vigia de Bíblias e Tratados, Cesário Lange, São Paulo (Brasil) 2016.
  49. ↑ Jehová Diospa testigonkuna (JW, language version of Cusco-Quechua), LORD Diospa testigonkuna (JW, language version on Chanka-Quechua) Jehoväpa testïgunkuna (JW, language version on Ancash Quechua); for other language versions see language selection there.
  50. ↑ Bible.is: Diospa Simin Qelqa ( Cuzco-Quechua ), Diosmanta Qhelqasqa ( South / Central Bolivia-Quechua )
  51. ↑ Youversion.com: Chuya Qellqa ( Memento of the original from July 27, 2013 in the web archive archive.today ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. ( Ayacucho-Quechua ), Dios rimashca shimicunami ( Memento of the original from July 27, 2013 in the web archive archive.today ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. (Chimborazo- Kichwa ), Diospaj shimi ( Memento of the original from July 27, 2013 in the web archive archive.today ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. (Imbabura-Kichwa), Dios Rimashcata Quillcashcami ( Memento of the original from July 27, 2013 in the web archive archive.today ) Info: The archive link has been inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. (Cañar-Kichwa) @1@ 2Template: Webachiv / IABot / www.youversion.com @1@ 2Template: Webachiv / IABot / www.youversion.com @1@ 2Template: Webachiv / IABot / www.youversion.com @1@ 2Template: Webachiv / IABot / www.youversion.com
  52. ↑ Chuya Qellqa: Ñawpaq Testamento Mosoq Testamentopaz . Sociedades Bíblicas Unidas, 1987 (PDF; 26 MB).
  53. ↑ Tayta Diosninchi isquirbichishan: Unay Testamento (PDF; 19.1 MB), Mushoj Testamento (PDF; 12.3 MB).
  54. ↑ La Liga Bíblica (Bible League International), Wycliffe Bible Translators: El Nuevo Testamento de nuestro Señor Jesucristo en Quechua de Cajamarca (PDF; 2.3 MB), Quechua de Lambayeque (PDF; 2.2 MB), Quechua de San Martin (PDF; 2 MB), idioma Inga de Colombia (PDF; 3 MB), Quechua de Pastaza del Sur (PDF; 2.2 MB), Quechua de Margos (PDF; 2 MB), Quechua de Junín del norte (PDF; 1.7 MB), Quechua de Huamalíes (PDF; 1.8 MB), Quechua de Huaylas (PDF; 1.9 MB), Quechua de Conchucos del Sur (PDF; 1.8 MB), Quechua de Conchucos del Norte ( PDF; 1.9 MB), Quechua Huanca ( Memento of the original dated February 14, 2015 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.christusrex.org
  55. ↑ Runasimi.de: Exodus 20, 1-17 in various Quechua translations.
  56. ↑ Diosmanta Qelqa (1986), John 1, 29
  57. ↑ Diospa Simin Qelqa (1988), John 1, 29
  58. ↑ Chuya Qellqa (2012), Joh 1,29  ( page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice.@1@ 2Template: Dead Link / www.youversion.com  
  59. ↑ a b c Diosmanta Qelqa (1986), Gen 1, 1
  60. ↑ a b Diospa Simin Qelqa (1988), Gen 1, 1
  61. ↑ a b Chuya Qellqa (2012), Gen 1.1  ( page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice.@1@ 2Template: Dead Link / www.youversion.com  
  62. ↑ Diosmanta Qelqa (1986) Mt 6, 9
  63. ↑ Diospa Simin Qelqa (1988), Mt 6, 9
  64. ↑ Chuya Qellqa (2012), Mt 6, 9  ( page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice.@1@ 2Template: Dead Link / www.youversion.com  
  65. ↑ Diosmanta Qelqa (1986), Mk 9, 43 + 45
  66. ↑ Diospa Simin Qelqa (1988), Mk 9, 43 + 45
  67. ↑ Chuya Qellqa (2012), Mk 9, 43 + 45  ( page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice.@1@ 2Template: Dead Link / www.youversion.com  
  68. ↑ Diosmanta Qelqa (1986), John 1: 1
  69. ↑ Diospa Simin Qelqa (1988), John 1: 1
  70. ↑ Chuya Qellqa (2012), Joh 1,1  ( page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice.@1@ 2Template: Dead Link / www.youversion.com  
  71. ↑ Chuya Qellqa (1987), Joh 1,51 and a., Explanation of the term Diosmanta Hamuq Runa in the appendix by Chuya Qellqa (1987) , p. 2575 (PDF; 26 MB)
  72. ↑ Chuya Qellqa (2012), Joh 1,51  ( page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice.@1@ 2Template: Dead Link / www.youversion.com  
  73. ↑ Yaya Diospa Mushu Killkachishkan Shimi (El Nuevo Testamento de nuestro Señor Jesucristo en el idioma quechua de Pastaza; PDF; 2.2 MB): Juanpa killkashkan killka 1: 1 . La Liga Bíblica, 2008.
  74. ↑ Sabine Dedenbach-Salazar Sáenz: Indian Quechua traditions from the colonial period between orality and written form. Bonn 2003 (habilitation). P. 277f. ( online PDF, 40.65 MB )
  75. ^ Antonia Schneider: Translation as a cultural practice, pragmatics and meta-pragmatics of translation in institutional and ethnological contexts using the example of Quechua and Spanish in Huancavelica, Peru (PDF; 4.4 MB) . Inaugural dissertation to obtain the doctoral degree in philosophy at the Ludwig Maximilians University in Munich, 2007. pp. 95, 192f.
  76. ↑ Diospa Simin Qelqa. Santa Biblia. Hebreo, arameo, griego rimaymanta Perú suyuq uray hap'iyninpi qheswa simiman t'ikrasqa. Sociedad Bíblica Peruana, Lima 2004. Edición revisada. Editor: William Mitchell; Aurelio Flores; Ricardo Cahuana; Jorge Arce.
  77. ^ New edition of the Ayacucho Quechua Bible launched . Casa de la Biblia, May 24, 2013.
  78. ↑ Publican version revisada de la biblia en idioma quechua . Perú 21, September 27, 2005 (dpa).
  79. ↑ Presentan "Chuya Qellqa", la Biblia Quechua de Ayacucho . La República, May 24, 2013.
  80. ^ Proyecto de revisión de la Biblia Quechua Ayacucho . Sociedades Bíblicas Unidas, Traducciones Bíblicas al Quechua de Ayacucho.
  81. ^ Revisión de la Biblia Quechua Central de Bolivia . Sociedades Bíblicas Unidas, Traducciones Bíblicas al Quechua de Bolivia.
  82. ↑ García Marquez y Vargas Llosa fueron traducidos al quechua . El Tiempo, October 1st, 2015

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