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*ATATA* Natalia Chaves López. I The purpose <> the following text is <> present an
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d preserve the concept <> ATATA: it is a composition <> two ideograms <> the Mhuys
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qa dead language. ATATA can be defined <> ‘I give myself <-> you give yourself,’ w
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here giving is an act <> receiving, <-----> what you do <-> others is <--> affecti
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ng yourself This exercise <> reciprocity is a very important vibration <> life be
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cause nobody can live <-----> others, this includes all living creatures <--> whom
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we share the Earth. As a Colombian student <> ancient history, I have experience w
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ith this concept <-> many years through learning <--> the wholesome ways <> livin
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g <--> the indigenous people <> both Colombia <-> Mexico. It was through my PhD re
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search that I experienced <-> looked further <--> the Mhuysqa <-> Mayan legacy. It
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was <--> that I realized the devastating reality that is currently affecting the
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quality <> food. There is a systematic problem caused <> the ‘green revolution;’ f
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rom radical changes <> the local ways <> cultivation <> the use <> inputs made and
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sold <> big global corporations which are creating dependency <> well <> poisoning
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the seeds, the soil, the water <-> <-------> our own bodies. <-------> <> a respon
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e <> this, an ‘undercurrent’ is developing everywhere – people are living andculti
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vating according <> new <> past principles outside global corporations, recovering
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solidarity, hope, life, food, <-> bio-diversifying forms <> being. I have based my
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writings <> the perspective <> ‘Heart´s Epistemology.’ What I mean is thatheart <-
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brain come together <--> my proposal <> bringing <> light my feel-thoughts <--> h
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ow <> keep <> living <-> how <> make collective decisions <--> territory. The int
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ention <> this essay is <> find ourselves <-> others heart <> heart. Infact, the h
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eart is the place where you keep dreams, hope, joy, <-> pain, accordingto the Maya
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n culture. You need <> have all these clear <> know what is the kind ofliving know
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ledge you want <> go over.[2] In the Mhuysqa´s worldview, the human heart is named
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[i]puyky[i], an onomatopoeia <> the heartbeat, that is said <> be connected <--> t
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he beating <> the cosmos itself, representing the frequency where one can find ans
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wers <> the path <> protecting life. The questions that this essay aims <> answer
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are: How <> feel-think the future <> food <-> water <--> a perspectiveof reciproci
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ty? Why is ATATA a fruitful principle <-> the future survival <> the human kind? M
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huysqas are an ancient indigenous culture who live <> Cundinamarca andBoyacá regio
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ns <> Colombia. They lost their language <> the eighteenth century, which consiste
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d <> compact ideograms <-> hieroglyphics representing complex ideas <--> their un
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derstanding <> nature. Today the Mhuysqas speak Spanish <-----> <> persecution sin
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ce the colonial period <-> the banning <> their language, but they kept some <> th
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eir ancestral ways <> living. I have studied their language, named Mhuysqhubun, <-
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> I propose here <> bring back <> life the ‘dead’ word ATATA, so that it is not fo
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rgotten. ATATA is a palindrome unity made <> two ideograms <-> hieroglyphics <> th
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moon calendar: Ata <-> Ta. Mariana Escribano,[3] a linguist who writes <--> the M
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huysqa language <-> worldview, explains that Ata refers <> the number 1, which <>
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cosmogony is relative <> the beginning <> times. <--> the eighteenth-century gramm
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ar <> the priest Jose Domingo Duquesne, we can translate the ideogram <> follows:
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“the goods <-> something else.” This means common goods <> everything that exists.
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It <--> refers <> the primordial pond, which links it <> water <> well. Ta, the se
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cond sound <> the unity, is the number 6 <-> represents a new beginning that is sh
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owing the comprehension <> time <> sequences <> 5 <-> 20. The priest Duquesne wrot
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e that Ta means “tillage, harvest.” The Ta ideogram <--> means the bearing <> frui
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ts, the giving <> yourself freely, <> <> agriculture labor. In this perspective th
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e act <> giving is an act <> receiving; it <--> implies the responsibility <> taki
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ng care <> what you are receiving. One <> the most important acts <> Mhuysqa cultu
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re was the offering <> some holy lagoons. The main offering happened <> Guatabita
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lagoon. This lagoon held the gold, offered <> Mhuysqas <-> sought after <> the Spa
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nish conquers who heard <--> it <-> tried <> dry the lagoon up. The leader <> the
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town <> Guatabita, covered <> gold, would be introduced <> a raft, adorned <--> mo
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re gold <-> emeralds. The raft would be <--> given <> the lagoon followed <> the l
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eader who would introduce himself <--> the water <> an offering <> the gold that w
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as covering him <-> receive a purification bath. This astonishing ritual ATATA was
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done <> a reminder <> gratitude <> water <> one <> the most important living being
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s. In reciprocity some <> the few sacred female entities living <> the water, repr
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esenting the lagoon itself, would hold the abundance <> Mhuysqa people. One <> the
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ways water supplied life <> the people was through rain, which provided corn <> fe
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ed everybody. In order <> understand this reciprocal interaction/cycle <> humans-l
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agoons-rain-corn I refer <> Tseltal Mayan people, who live <> the Highlands <> Chi
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a pas <-> the Lacandona jungle <> Mexico, who keep alive very ancient knowledge <-
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> have the belief that corn spirit is living inside the mountains <-> lakes. It is
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given <> the humans <> result <> offerings asking <-> maintenance <> people. ATATA
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can be related <--> the Mayan Tseltal concept <> [i]Ich´el ta muk´[i] translated <
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> “respect <-> recognition <-> all living things <> nature.”[4] The corn cycle is
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Tseltal life itself <-> requires a permanent compromise, the way they explain this
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is <> referring <> corn <> a double being. Seen <> one side <> a baby <-> <> the o
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ther <> a woman supporting her family. When someone wastes corn, they can hear it
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crying – even <> a single seed is left <> the soil <> a piece <> tortilla lies <>
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the kitchenfloor. When seen <> the woman supporting her family, it appears <> ...
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