Fuente:
Atlas de los Pueblos Indígenas de México
Interactivo
Excerpt
Interactivo
Desde
el punto de vista lingüístico, las lenguas nahuas, también conocidas como
azteca, macehualli, mexicanero, mexicano, náhual o
nahuat, pertenecen al tronco yuto-nahua, y junto con el Pipil, lengua indígena
centro-americana forman la familia Nahuatl, cuyo antigüedad es de
aproximadamente 45 a 47 siglos.
From the liguistic perspective, the Nahua languages, also known as Aztec, Macehualli, Mexicanero, Mexican, Náhual or Nahuat belong to the Uto-Aztecan trunk of indigeneous languages, and along with the Pipil, another Central Abya Yala [American] indigenous language compose the Nahuatl family, In Tlatolcenyeliztli, whose antiguity is approximatley 45 to 47 centuries.
From the liguistic perspective, the Nahua languages, also known as Aztec, Macehualli, Mexicanero, Mexican, Náhual or Nahuat belong to the Uto-Aztecan trunk of indigeneous languages, and along with the Pipil, another Central Abya Yala [American] indigenous language compose the Nahuatl family, In Tlatolcenyeliztli, whose antiguity is approximatley 45 to 47 centuries.
Note:
In reality, all languages are Indigenous
Languages, since they all have emerged from the evolution of human
consciousness and expression from distinct and particular locations of the planet,
Tonantzin – Our Sacred Mother Earth.
Latino languages are indigenous to Italy, English to England, Spanish to
Spain, Portuguese to Portugal, Chinese to China: these are immigrant languages
brought to America along with the term “America” itself.
Link:
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Excerpt
Le pego el
relámpago en la cuitlacuaitl, en la pura nuca, but by that time it was too
late. They had already begun to
laugh out loud, and that beginning was the very first wispy whisper of the
roaring wind of their resistance, which came to be later documented in the
Archives of Áztlan under the chapter known as the Atecocoli, a chapter which had neither beginning nor ending but
kept on growing in remembrance and aspirations as the tale tellers grew, yes,
grew older as the elders.
It was too late
to expect for federal recognition from the United States government as “Native
Americans” and being exactly 160 years after the Treaty of Guadalupe Hidalgo
(1848), the government of the Republic of the United Mexican States would never
flinch now to explain why or how as a political sovereignty recognized within
the United Nations system, how could they (as States) transfer territorial integrity to the government
in Washington, DC over lands, rivers, mountains, caves, glaciers, and entire ecosystems
that they never even knew the name of, except only as shadow provinces of a New
Spain that never made it past Geronimo into the New World, tracing projections
of the way points of Americo Vespucci, Adams, and Onis.
“Sabes what?” He said, not questioned but said as only a truly close
relative might, could and did say: “Sabes
what?” He began asking out
loud to the other ones, who there were not that many (they were not the masses,
but only the surviving veteranos of the Movimiento Chicano), as a matter of
fact at times there were only a few, or two, or an even one. It was the
multitude in miniature.
“Do you realize
we live in the age of Abya Yala?”
He said it out
loud but the question part of it went inward to return again four decades later
(Gregorian) understanding that it was not resistance but fulfillment that
created the high and low pressure zones, states of correlating social sciences
trying to account for the lack of human relationship as human beings (what
else?) across the territory of the lands of Abya Yala. [AKA: the Americas].
“We are no longer
in America.”
It was a
declaration of voluntary departure.
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