diff --git a/patches/Camilo.txt b/patches/Camilo.txt index c118805..9ef80cc 100644 --- a/patches/Camilo.txt +++ b/patches/Camilo.txt @@ -1,73 +1,73 @@ -|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||| -|.._0000,:…-:0000000/:=..vpVC2:++=*XC/:.=<=mur:=5o]Xe)=.)q!`- --. +++{sa_>:;:+.>3| -|:-v . :.{"(=-:=c.:4;:]2.% :a,.:qc :{$e>+=>;){u| -|:=A0000,:.: :~v1=:_,==00000000=;-ns*':..++..asn/)SvY^a...>:.-*=::XS =#X5|::.,;s2T$cj!=?Y"{ds#o;)e._3(.:suvZdZ:.)Y<=3o)w/.. .v2"<,."(-5;:-Ve:3| -|.. =:-.;:: .o1s;+=vX}(~-::.-)~!V;.-+#qww;='>-!~...v;iWeu1.. - `.qw#>_a=; :.:.. :.-:mV6>X;......i%7+=3Z1=%|!?S .+Xma%( .)e ::;__| -|=.%=v>;:=.:;:..-.:nc'+~; -s<_<]o(=;.]I2W=ua_sdnnh2e~`{>qdynsi!;..:SX;`...=vs=2VY| -|>+=+n>_o%=;:.:+=::-"=v;:s/+->:.;_:nS; SZ*#2U?Ww!}"'..-1?5"!=ws<,+-_v.:::=ndo%. | -|000000000-::=| -|`=i+=wC_::|:+#G/.:.."~=:3d;=c]X; . -^_%e+. ~. : ..:.)(=.—`:?(..=| -00: - dC=` :)o2~!`=Ype=%n#21ez>+>.:.-.]2v(;(:.<;<%=|||||||||||d=:....)c)X| -000s. 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X> :~| -|. ... _.. ::-.=....=:-:-:pamL/. .)md#z<:$mZ(.=2qX-....-^-....)Emqo%ap)+.+{({1.-.| -|=,.;w(:+..>~- -+~1^-<.)+X++ )es, _.. )So_. :.+!!=62*#Z;: .<2Svzsvmd1|S>(--..wmDwW3A>..:. :..| -|:.mYh{,..:~3oaue:.:.;- :m2s)+ .... .)#Xe)1c=_.=000000000”0`: ).)koU5aXic~` ..-|| -| .32]ek. . )Y?62^ .._.-"?a( .:.. =. ~--_%{a(:. )63q3w$#Va..|||| -|..”—=-s…. /|{i, -=+:.=. -uwa .=X\z+Xoq<=|.~-v13X#mmU(.-.!(=.::4>. |||. || -|…..=,d=,- .sq(%c .-~ =){+. _,.3aY qs2e"++YmSESc. ]2i=nwX&-. . . .-.)Y=.||. |||| -|=<;. .+`::Z{P~:.... ..uu}-.||| |||| -|.-+):)*{}{}{,.=`. . ..._;;+...)z*oua .-"-._:`_;-^.^.qda.:)* +. ._sc,: _][][][][]]_.-….:=<2(=...=>suBs+.. .3dDo.:'.::- )"^. _..._$u[+.-[][][][][_=.)2a,,v(:;=_. ]2!.... | -|+umX(=mz\\0000\\\\\\\\\\\\\\ -)YVY`]#2nav"~ . :Y%T"` .`-5Z'..-s;+: .=z{00000| -|=.. . -.. :cv.00000000000. -|:nev2q////////////gu:.-...vG2Ent.!a1c3( . . . _Xc ~` .... .)d$U1%.-~-"" . ..."$Y;ai, 9!1C};4X**> . “00000000 -|n:.3ogSm..:d#wu23+?d( ....+*:m%qa_a,... . . .)ZAhus :.+."'.w}ass<..-<9.00000 -|( {Z{aG|`:v%XSi}` .. ..-`. "(75/( . .. . .:Z5m1#!> -.;.:b.00000000`.=X11| -| ..!e=:-`.]]/<....... . .. . ... .. ...-"+*Y0000000000000000. . . . .| -| _,.)+._;==2Sane -+`: =: ._a,. . . .. .. . . . : 0000…000)A{#A1>]3Ww( .. | -|.\\\\\\_<(o3sd1i/`::<=... ...J!m.. . .. . _a, -.. ..uv{%( . +3S<~n, j"S. .. .u##a. un#as.:_....^"]F5,| -|cm[.\\\\\\\YnqZ$a3v?(` . .._>uC]1c,_ . ..5woYvvam2,.=,.{ev;: )00000000 ~=i*’,| -|VYz://///. )YS.+1d6z;{?a;?+ZG; “!000000 .m"4n;;. . .)Qss1o1<|so,={}l)*W1?(;. . .-=n%'..]mjm=-+!23+Sd=_<#dE>___:.~-| -|ZZ()n`)C{c . ...:)|*`3ve3(+|-Xi( =--=u1; ... {a/<%{#V`-,- )$.)Cvu?6jZo3cmcv1a| -|-~.dtawme;..-. -^!^ -=n3e .>={{ .. . ..^vdEn=:saXc.=Y{i+Y"e(4s"XH$nZY!| -|..>>>>>>> ‘’’’’’’’’’’’’’’. 3>X,. . .=e&|, ..<%3hm#aXXs+ -{3*=... ..X3#&; .| -|0000000000:\\\\\\\\\ . . )71 . . +{Z3(. ..-35>.uY)3ah;..--;>>[ ....`Y(Xou`| -|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||| \ No newline at end of file +*ATATA* Natalia Chaves López. I The purpose <> the following text is <> present an +d preserve the concept <> ATATA: it is a composition <> two ideograms <> the Mhuys +qa dead language. ATATA can be defined <> ‘I give myself <-> you give yourself,’ w +here giving is an act <> receiving, <-----> what you do <-> others is <--> affecti +ng yourself This exercise <> reciprocity is a very important vibration <> life be +cause nobody can live <-----> others, this includes all living creatures <--> whom +we share the Earth. As a Colombian student <> ancient history, I have experience w +ith this concept <-> many years through learning <--> the wholesome ways <> livin +g <--> the indigenous people <> both Colombia <-> Mexico. It was through my PhD re +search that I experienced <-> looked further <--> the Mhuysqa <-> Mayan legacy. It + was <--> that I realized the devastating reality that is currently affecting the +quality <> food. There is a systematic problem caused <> the ‘green revolution;’ f +rom radical changes <> the local ways <> cultivation <> the use <> inputs made and +sold <> big global corporations which are creating dependency <> well <> poisoning +the seeds, the soil, the water <-> <-------> our own bodies. <-------> <> a respon +e <> this, an ‘undercurrent’ is developing everywhere – people are living andculti +vating according <> new <> past principles outside global corporations, recovering +solidarity, hope, life, food, <-> bio-diversifying forms <> being. I have based my +writings <> the perspective <> ‘Heart´s Epistemology.’ What I mean is thatheart <- +brain come together <--> my proposal <> bringing <> light my feel-thoughts <--> h +ow <> keep <> living <-> how <> make collective decisions <--> territory. The int +ention <> this essay is <> find ourselves <-> others heart <> heart. Infact, the h +eart is the place where you keep dreams, hope, joy, <-> pain, accordingto the Maya +n culture. You need <> have all these clear <> know what is the kind ofliving know +ledge you want <> go over.[2] In the Mhuysqa´s worldview, the human heart is named +[i]puyky[i], an onomatopoeia <> the heartbeat, that is said <> be connected <--> t +he beating <> the cosmos itself, representing the frequency where one can find ans +wers <> the path <> protecting life. The questions that this essay aims <> answer +are: How <> feel-think the future <> food <-> water <--> a perspectiveof reciproci +ty? Why is ATATA a fruitful principle <-> the future survival <> the human kind? M +huysqas are an ancient indigenous culture who live <> Cundinamarca andBoyacá regio +ns <> Colombia. They lost their language <> the eighteenth century, which consiste +d <> compact ideograms <-> hieroglyphics representing complex ideas <--> their un +derstanding <> nature. Today the Mhuysqas speak Spanish <-----> <> persecution sin +ce the colonial period <-> the banning <> their language, but they kept some <> th +eir ancestral ways <> living. I have studied their language, named Mhuysqhubun, <- +> I propose here <> bring back <> life the ‘dead’ word ATATA, so that it is not fo +rgotten. ATATA is a palindrome unity made <> two ideograms <-> hieroglyphics <> th +moon calendar: Ata <-> Ta. Mariana Escribano,[3] a linguist who writes <--> the M +huysqa language <-> worldview, explains that Ata refers <> the number 1, which <> +cosmogony is relative <> the beginning <> times. <--> the eighteenth-century gramm +ar <> the priest Jose Domingo Duquesne, we can translate the ideogram <> follows: +“the goods <-> something else.” This means common goods <> everything that exists. +It <--> refers <> the primordial pond, which links it <> water <> well. Ta, the se +cond sound <> the unity, is the number 6 <-> represents a new beginning that is sh +owing the comprehension <> time <> sequences <> 5 <-> 20. The priest Duquesne wrot +e that Ta means “tillage, harvest.” The Ta ideogram <--> means the bearing <> frui +ts, the giving <> yourself freely, <> <> agriculture labor. In this perspective th +e act <> giving is an act <> receiving; it <--> implies the responsibility <> taki +ng care <> what you are receiving. One <> the most important acts <> Mhuysqa cultu +re was the offering <> some holy lagoons. The main offering happened <> Guatabita +lagoon. This lagoon held the gold, offered <> Mhuysqas <-> sought after <> the Spa +nish conquers who heard <--> it <-> tried <> dry the lagoon up. The leader <> the +town <> Guatabita, covered <> gold, would be introduced <> a raft, adorned <--> mo +re gold <-> emeralds. The raft would be <--> given <> the lagoon followed <> the l +eader who would introduce himself <--> the water <> an offering <> the gold that w +as covering him <-> receive a purification bath. This astonishing ritual ATATA was +done <> a reminder <> gratitude <> water <> one <> the most important living being +s. In reciprocity some <> the few sacred female entities living <> the water, repr +esenting the lagoon itself, would hold the abundance <> Mhuysqa people. One <> the +ways water supplied life <> the people was through rain, which provided corn <> fe +ed everybody. In order <> understand this reciprocal interaction/cycle <> humans-l +agoons-rain-corn I refer <> Tseltal Mayan people, who live <> the Highlands <> Chi +a pas <-> the Lacandona jungle <> Mexico, who keep alive very ancient knowledge <- +> have the belief that corn spirit is living inside the mountains <-> lakes. It is +given <> the humans <> result <> offerings asking <-> maintenance <> people. ATATA +can be related <--> the Mayan Tseltal concept <> [i]Ich´el ta muk´[i] translated < +> “respect <-> recognition <-> all living things <> nature.”[4] The corn cycle is +Tseltal life itself <-> requires a permanent compromise, the way they explain this +is <> referring <> corn <> a double being. Seen <> one side <> a baby <-> <> the o +ther <> a woman supporting her family. When someone wastes corn, they can hear it +crying – even <> a single seed is left <> the soil <> a piece <> tortilla lies <> +the kitchenfloor. When seen <> the woman supporting her family, it appears <> ... \ No newline at end of file