I apologize that I haven’t been doing a very good job of keeping my blog updated…We are just so busy! But I will try to provide a quick recap of events here.
Wednesday, June 24
We stayed home to write about Inti Raymi and our work in Peguche. Stuckart said, “It’s important to capture the detail before you lose it, because then it’s just story-telling.”
We headed into town for lunch and tried this little Italian place. There was burlap everywhere, even as a substitute for a wall. Jason thought it was a bit shady; I thought it was awesome. Lol! But the food was awesome and that’s all that matters.
Then, we did a bit of shopping, as we both needed retail therapy after our Inti Raymi experiences. We got some knock-offs that put us in a great mood.
Thursday, June 25
After writing for what seemed like FOR-EV-ERRR, we got a call from Stuckart saying there was something going on in Capilla (chapel) near Otavalo. Although we were both wary of Inti Raymi, we were excited to get out of the house and have a break from writing.
Once again, my heart quickened when we arrived in Capilla because I felt like I was at McKean County Fair! There were kiddie carnival rides & games set up. We even saw people pulling taffy! There were cotton candy & ice cream vendors, too! This kind of Inti Raymi celebration, I can handle!
I decided that the food here could be a problem for me; it’s so good! I just will NEVER need to eat chicken and rice again in my life. Lol. But I love empanadas! Haha. They’re like these fluffy fried bits of heaven. And everything has a ton of sugar here. I may be diabetic by the time we leave, but I’m enjoying it…
“Highlight” of the day: Miguel, Stuckart, & I saw 2 drunk old men – probably in their 70s – fighting about 5 feet in front of us. I found it really sad, gifured they were alcoholics – the festivals had taken their toll. They were so drunk, they couldn’t even hit each other (thank goodness!), just fell on the ground. Thankfully, 2 men cam and broke it up – what I wanted to do all along but knew I couldn’t.
Friday, June 26
Another day of writing and shopping for pirated movies and music to keep us going :)
Saturday, June 27
Big market day
I spent some time with Doña Carmen at her stall in the market, but we have about the same level of Spanish, so conversations require a lot of gesturing and guessing. After a while, I walked around and did a little shopping. I say a little because I only had like $10, but you’d be surprised what that can get you here…
Later, we went to a discoteca! Waaaay fun!!!! I think I surprised everyone that I could dance and that I was so willing to do so. Everyone else was more hesitant…I was only missing a partner! They played salsas, sambas, merengues, bachatas… It was definitely a workout; our bodies ached by the end of the “night” (we left at 3AM), but it was worth it!!
Sunday, June 28
Let me tell you, we all SLEPT IN! haha. It was a wonderful lazy day, as Sundays should be. Jason and I did a little shopping (surprise, surprise). I feel better when it’s spread out over several days because it seems as though I’m spending less and it’s easier to carry. Lol. That evening, we went to a volleyball game. It was cold & they weren’t very good. There were a lot of errors. The rules are a little different, thought, as carries are allowed. But it was interesting to see a game here.
Monday, June 29
We were enjoying yet another day of writing when we got a call from Stuckart, telling us to go to the Campos’ neighbor’s house in Peguche. When we got there, they were stringing fruit – which Stuckart had paid for, our invitation to the event. Jason & I didn’t want to be there – we couldn’t stop ourselves from recalling the horrors of our last Inti Raymi event there (read Jason’s blog for details…) – so we wandered around and took pictures. We stayed away for as long as we dared & when we were on our way back, Paccha found us to tell us it was time to eat; I wished we’d stayed gone longer (I’m pretty sure this is the food that got us sick…). It was really funny when Jason dumped his soup all over. He was so embarrassed, but the dogs loved him for it!
Then came the fun – for real! Paccha asked if we wanted to wear traditional clothes; I said, “Por supuesto.” (Of course!). I followed her into the house and tried not to laugh as she scurried around, trying to find things that would fit me (I’m much taller than most indigenous women, and apparently, I have big arms). She’s so cute! When she finally found everything, her job wasn’t over – poor girl. She had to help me get dressed – rather, she had to dress me! Haha. I could put the blouse on by myself, but that was about it. There are 2 separate anacos (skirts) that are just big pieces of fabric that must be wrapped & tucked to create the proper folds/side pleats. The shirt is tucked into the skirts, light underneath, dark on top, both of wool. Then come 2 belts – 1 for function, 1 for fashion as it matches the color in the shirt of that day. Either Paccha thought I was tiny or it’s fashionable to wear tight belts, but let me tell you, I couldn’t breathe! Jason teased that I just need to lose weight, but they were on my ribs; can’t do anything about that! Then, we had to pull my skirts up a little because that’s what a girl does when she’s looking for a novio (boyfriend). I tried to tell her that I had one already, but she still thought it was necessary. Next came alpargatas (sandals) that were a bit small. Then came the necklace and shawl that goes over 1 shoulder. Later, Paccha came running down the road after us, holding a bright pink cloth that is worn many ways: folded over 1 shoulder, on the head to protect from sun/cold, as a shawl, etc. Basically, getting dressed was a chore for Paccha – although I think she had fun – and an experience for me!
Then, it was time to show it off. Stuckart called it my prom dress & said it was a great photo opp. Then, he made me go outside to take more pics. O dios mio! Everyone started chattering, laughing, pointing, whistling! How embarrassing!!! Stuckart & Jason thought it was HILARIOUS until they realized they were getting dressed up too. Haha.
We walked along the road toward Otavalo. Great: 3 gringos on display. Let’s be honest, I felt like I stood out more when I was dressed like them than I did ANY other time! We stopped several times to dance, on every corner. At a gas station, some guy was recording the dancing on his cell phone; when we danced by, he said, “Look at those Indians!” Too funny!!! All eyes were on us for the entire evening, but it was really fun!!!
Tuesday, June 30
We wrote because we weren’t feeling well, then went to town for lunch. While we were there, we decided to go shopping. Wouldn’t you know that I didn’t have my ATM card or a lot of cash (we never carry much, following the rule “if you can’t afford to lose it, don’t have it with you”)! Major bummer! Two ATM runs later for Jason – he was supplying both of us – we decided we’d done enough damage.
Then, we went to Ibarra, back to the Cultural Center, to watch a show called “Entre Sábanas” (Between the Sheets!). But we didn’t know the meaning until later – we had a good laugh about that! Based off the name, you can probably gather as much as we understood from watching the show…Lol. They were mimes, so the only sound came from music & whistles they used in one scene. It was really weird, but funny. And it was nice to go to the theater.
Wednesday, July 1
By now, Jason & I were sick. We didn’t know what was wrong, but we went to Peguche because we thought we needed to. When we came home, we had some excitement. Jason’s toilet had been clogged, but he was too embarrassed to say anything. He finally fessed up, but she misunderstood the problem (thinking it wouldn’t flush like mine) and tried the handle. Big mistake!! We suddenly hear wooshing water and a surprised “O!” from Cristina as Jason & I sit helpless at the breakfast table. She came down for a broom, refused our offer to help, & went back upstairs like a warrior. (Keep in mind that this woman has a presence; we affectionately call her the Queen when she isn’t around – but it really is a compliment) When we went upstairs, we saw the useless broom leaning against the stairwell wall & water all the way out of the bathroom to the top of the stairs. I can only speculate as to how it got there…
Thursday, July 2
Another Peguche day. I showed them brochures & postcards I’d brought from home so they could see what it’s like where I live. I had a rough go trying to explain some things, but my show & tell was super fun. Thankfully, I finally found an English-Spanish dictionary; it was VERY helpful. Olga and Matilda were fascinated with the pictures of snow. They couldn’t believe how different things look in the winter and the summer. Carmen was quite taken with Main St. of Bradford: 3 lanes (at the end), places to park & walk, & it is all paved! I think she’s probably the only person I’ve ever met to enjoy Main St. so much, but it’s understandable when you think about the roads in Peguche: paving stones at one time, but much of it is dirt now. They kept about ½ my info “as a present to remember me by.” They had me write my name and year as reminders and then told me I’d have to come back & visit so they didn’t forget me. They seemed genuinely sad that I was leaving in 2 weeks, and so was I!
Friday, July 3
Let’s just say today was an experience (like 7 pgs in my diary)…
(Read Jason’s blog)
Saturday, July 4
We spent our Independence Day resting and wishing we were home to celebrate. It was somewhat ironic that Cristina put us on house arrest – in her opinion, we needed to stay home and rest. I was bummed that I didn’t get to market to shop.
Sunday, July 5
We tried to go to church this morning, but we were apparently too late. We came home and read the newspaper – in Spanish, of course (which is actually easier for me than listening/speaking). Then, we went to a friend’s house – where Cristina had found a Pre-Columbian potshard – and watched Cristina and José work. From José, we learned that people often find silver and gold in the walls of old homes. We were surprised when we arrived at the house: it was in the middle of town; we had expected it to be on the outskirts of town if it had treasures, but with José’s statement, it made more sense. It was really entertaining to watch our host parents work – this is what they do (archeology). Cristina was digging in a hole and José was walking around with a metal detector! Loved it!
That evening, we did get to go to the Echeverria’s Catholic Church. We were late once again (hey, Latin Americans operate on their own concept of time; efficiency is a North American concept, according to Stuckart). I got nothing of the message, as it was in Spanish, but that gave me time to observe. Dogs slept or playing in the aisles; children climbed over pews, ran in the aisles, playing with toys; adults seemed restless. Definitely unlike any service I’d been to! The priest sat under the whitest Jesus I’ve ever seen – he was whiter than I am! – on the cross, of course. Then came the music. It was some odd sort of electronic techno melody with 2 live female singers. It was interesting…
Monday, July 6
We got Chinese food to celebrate us feeling better. While we waited, we drank some pop to hold us over. I tried not to laugh when Cristina ordered a special warm one for Jason – following the doctor’s orders to the tee! (He’d had a throat infection, so super cold things apparently were off-limits) I love Cristina, but she’s so funny. She really is like our warden: commanding us to take our medicine, wear shoes/socks (the floor is cold), put on a jacket, don’t leave the house, etc. It’s comical, though, because she does it out of concern.After lunch, Jason & I decided to do a little shopping at the Plaza. But a little turned into A LOT! It was great, though, because I got the majority of my shopping done in one day. Without voicing it, we came up with a great plan: when Jason wanted something, I bargained for him & vice versa. It works well because you can get a better deal when you aren’t emotionally attached to the item. Thank goodness, too, because I spent enough money as it is! But we both got a lot of great gifts.
Ok, there´s the major recap!
Saturday, July 11, 2009
Wednesday, July 1, 2009
Monday, June 22, 2009: Peguche
More Inti Raymi notes...
Beginning around 2:00 PM, we heard bottle rockets exploding. To us, they sounded like gunshots. We aren’t sure when they began, but they were exploding on and off throughout the day and night (at least until 11:00 PM when we left). We also heard music that sounded like it was coming from somewhere near Doña Carmen’s house. It was pre-recorded and being played over loudspeakers.
Around 4:30 PM, we arrived at Doña Rosa and Miguel Campo’s house, located on a street branching off from an abandoned railroad track, 1-2 kilometers north of the Cascada de Peguche. Approximately 30 meters further down the Campo’s street and to the left, was a large open arena with two sets of small bleachers on the right side of the field. An announcer’s tent was opposite the bleachers, and the restrooms were to the left of the tent, closer to the road. The rectangular field was oriented perpendicular to the road. When it is not being used for festivals, we think it is a recreational park.
Small crowds of people began to accumulate in anticipation of the celebration. Food vendors began to set up.
Around 4:45, Miguel took us on a guided tour of the various sites important to the celebrations in Peguche. The first site we visited was just down the street from the festival site. There, we saw two small pools of water, held back by stone dams. Miguel described these two ponds as places where many men will bathe tonight in celebration of the first evening of Inti-Raymi. The bathing ritual is one of purification for the season ahead.
The second important site we visited was farther down the street and to the left of the road.
1) The first site of importance was a house, built as a replica of the traditional Otavalo homes of the past. He described it as a one room house where everyone, including the animals, slept. “On one side of the room is the where they cook and sleep and on the other side is where the animals live.” The outside of the house was built with mud and sticks, while the roof was a wooden frame covered with vegetation. The style of the roof seemed quite tropical, with a large open space between the walls and the roof. Miguel noted, however, that the large gap between the roof and walls is not typical. He also said that the houses built in this style are all only one floor in height.
2) The second site of importance was a large painted boulder. Miguel told us the story: in the past, there was a huge battle between the gods of Imbabura and Cotacachi. They used sling shots to chuck these massive boulders at one another. There are three of these famous boulders than can be seen: one in Peguche, one in Quinchinche, and one in Imbabura. Locals say they believe this legend because the boulders are so huge that no human being could have put them there; it must have been the work of the gods.
The Peguche boulder was carved and painted with funding from the Dutch. Miguel explained some of the significance of the design, but we didn’t catch it.
3) While we were there, men were hanging lights to illuminate both the rock and the small stream behind it, which would be another bathing site later in the evening.
Next, we headed back to the house. Along the way, we saw dancing in the street. The group consisted of approximately 5 women and 6 men. Two women were carrying 5 chickens hanging upside down from a pole. Several men were playing guitars, while the women danced around them. A young child, perhaps 8-10 years old, was following the group with a Sprite bottle full of chicha. We are guessing the group was heading toward the field/arena.
When we heard another band playing music, we returned to the Campo home. Along the way at the arena, we saw groups of 2-5 men stringing lights from poles so the field would be illuminated throughout the night. A group of 3 men were setting off firecrackers and bottle rockets in the middle of the road. The firecrackers, approximately 50 feet long, went right down the middle of the road. They consisted of several smaller pieces, tied together with string. Because of this, the strip did not ignite continuously and had to be relit on 2 separate occasions. We found it funny yet frightening that one of the men was holding bottle rockets and a bottle in his left hand and a cigarette – which he used to light the rockets – in his right hand.
This event preceded the arrival of the large parade that consisted of dancers, a band, and 2 males on horseback. The dancers of the parade consisted of men wearing fur chaps and two-faced masks – some were clowns – and Cayambe women carrying chickens. Next were 2 males on horseback. One was an adult – presumed to be the sponsor of this year’s celebration. He was dressed as a symbol of sharing wealth, adorned in white pantsuit, covered with sparkly multi-shaped (flowers?) appliqués and gold fringe on the bottom of the pants, and a gold shoulder cape complete with gold fringe (Elvis!). There was a red sash belt on the pantsuit; he also wore white alpargatas. On his head, he wore a gold helmet with appliqués and multicolored plumage. Various golden chains hung from the helmet and covered his entire head. The horse was adorned with a satin turquoise chest blanket that had gold fringe along the edges and a golden cross in the center. The horse also wore a red saddle blanket of a light-weight material that had gold fringe along the edges. On the sides were green stair step designs; going down the middle of the back was a silver strip of some design; and across the bottom of the back it looked like 3 gold connected ictuses (Jesus fishes). Accompanying the sponsor was a young boy – perhaps his son – also on horseback. He was also dressed in all white and white alpargatas, with a white appliquéd cape. He wore a black hat with a baby-blue sash and carried a spear adorned with blue tassels and multi-colored feathers and strings. Next, came two clowns. They wore blue satin shirts and pants with designs in various colors and shapes. Their faces were painted white. They wore black hats with green sashes and gym sneakers. Then, there were the Otavalo women dancers, carrying chickens and holding onto a rope adorned with silver coin-shaped objects. The older Otavalan women walked in a large oval/rectangular formation, lining both sides of the road as they entered. Traditionally dressed older Otavalo men (white pants; alpargatas; dark ponchos; and hats with black, red, or blue ribbons on the rims) followed the women, carrying large red flags on wooden poles. At the top of the poles were multicolored tassels; they were tipped with metal arrowheads. Following these men was the band, consisting of saxophones, trumpets, cymbals, and 2 kinds of drums. People carrying fruit and breads tied to wooden structures brought up the end of the parade.
They parade marched right into the field designated as the arena for Inti Raymi events in Peguche. There, the sponsor began distributing fruit. He pulled oranges, mandarins, and little bananas out of black plastic shopping bags and began throwing them around the arena, while still mounted on the horse. Children and young adults called for him to throw fruit their way, ran after the fruit rolling on the ground, rejoiced when they caught or obtained fruit. It reminded us of a parade at home when the Homecoming Queen or Fire Chief threw candy to excited children on the sidewalks.
Meanwhile (5:30 PM), dancing had begun. The dancing was similar to the dancing at Moraspungo, best described as a two step dance in a circle to a 2/4 strong double beat song. Everyone faced and moved in the same direction, and then, at some random interval, everyone turned 180 degrees and did the same dance facing the opposite direction. It began very disorganized, dancing first in one place and then moving rapidly toward the center of the field to dance there instead. Soon, this dancing, however, became much more structured than at Moraspungo. Women held onto a rope that established the outer perimeter of the circle. Men and women danced in the same manner, very close together in the middle of the circle.
Most of the female dancers, regardless of age, were dressed traditionally. All of the dancers on the perimeter were female, most of them being older women. They were all Otavalan, with the exception of two women who looked as though they belonged to a different indigenous tribe.
The outside of the inner ring of dancers was comprised mostly of women, many of them from Cayambe. Katie, “Who are those women?” Stuckart, “They’re from Cayambe.” Katie, “Oh. Then, why are there Cayambe women here?” Stuckart, “They must be friends; I don’t know why else they’d be here.” Also on the outside of the group inside the rope were the gaucho-wearing clowns. They flailed and shook when they danced, as if free of cares. They encouraged others to dance, to drink, to have fun. They made fools of themselves so that others – and perhaps they themselves – might enjoy the evening more.
The inner-most ring was mostly men. The sponsor and the clowns dressed in blue were at the very center. The traditionally-dressed men also danced in the center, still carrying the red flags. Some men and women carried buckets or bottles of chicha and distributed it while everyone else danced.
Around 6:15 PM, the group paraded back out of the field, up the street, and to the left, returning to the sponsor’s home.
We walked to another bathing site. Miguel told us that this location was very important in years gone by, because in the times before there was public water available to each home, the people of Peguche would come to this spring and fetch their water. Miguel said, “The path was very narrow and the water moved very rapidly” The same site today, however, has a long and wide cement sidewalk and stairs. It can be assumed that the area was dug out and widened to make access to the spring easier. At the bottom of the roughly 30 foot deep ravine, a small creek passed through the middle. The actual spring where they collected the water was now cemented in. This is where the ceremony took place.
At the ceremony, there was an acting priest who spoke mostly in quichwa and every so often in Spanish. It was hard to understand what exactly was going on, because the crowd was so big, but every once in a while, we caught glimpses of ceremonial objects, such as a very small deer antler, candles, incense and a pot of burning leaves which created the source of the incense scent.
We went back to Miguel’s house to eat dinner.
After dinner, we went to la Cascada de Peguche.
We encountered another group of people celebrating Inti Raymi near la Cascada de Peguche. We met one of Don Miguel’s friends and were served more food.
We returned to the Campo home and danced at a neighbor’s house.
Beginning around 2:00 PM, we heard bottle rockets exploding. To us, they sounded like gunshots. We aren’t sure when they began, but they were exploding on and off throughout the day and night (at least until 11:00 PM when we left). We also heard music that sounded like it was coming from somewhere near Doña Carmen’s house. It was pre-recorded and being played over loudspeakers.
Around 4:30 PM, we arrived at Doña Rosa and Miguel Campo’s house, located on a street branching off from an abandoned railroad track, 1-2 kilometers north of the Cascada de Peguche. Approximately 30 meters further down the Campo’s street and to the left, was a large open arena with two sets of small bleachers on the right side of the field. An announcer’s tent was opposite the bleachers, and the restrooms were to the left of the tent, closer to the road. The rectangular field was oriented perpendicular to the road. When it is not being used for festivals, we think it is a recreational park.
Small crowds of people began to accumulate in anticipation of the celebration. Food vendors began to set up.
Around 4:45, Miguel took us on a guided tour of the various sites important to the celebrations in Peguche. The first site we visited was just down the street from the festival site. There, we saw two small pools of water, held back by stone dams. Miguel described these two ponds as places where many men will bathe tonight in celebration of the first evening of Inti-Raymi. The bathing ritual is one of purification for the season ahead.
The second important site we visited was farther down the street and to the left of the road.
1) The first site of importance was a house, built as a replica of the traditional Otavalo homes of the past. He described it as a one room house where everyone, including the animals, slept. “On one side of the room is the where they cook and sleep and on the other side is where the animals live.” The outside of the house was built with mud and sticks, while the roof was a wooden frame covered with vegetation. The style of the roof seemed quite tropical, with a large open space between the walls and the roof. Miguel noted, however, that the large gap between the roof and walls is not typical. He also said that the houses built in this style are all only one floor in height.
2) The second site of importance was a large painted boulder. Miguel told us the story: in the past, there was a huge battle between the gods of Imbabura and Cotacachi. They used sling shots to chuck these massive boulders at one another. There are three of these famous boulders than can be seen: one in Peguche, one in Quinchinche, and one in Imbabura. Locals say they believe this legend because the boulders are so huge that no human being could have put them there; it must have been the work of the gods.
The Peguche boulder was carved and painted with funding from the Dutch. Miguel explained some of the significance of the design, but we didn’t catch it.
3) While we were there, men were hanging lights to illuminate both the rock and the small stream behind it, which would be another bathing site later in the evening.
Next, we headed back to the house. Along the way, we saw dancing in the street. The group consisted of approximately 5 women and 6 men. Two women were carrying 5 chickens hanging upside down from a pole. Several men were playing guitars, while the women danced around them. A young child, perhaps 8-10 years old, was following the group with a Sprite bottle full of chicha. We are guessing the group was heading toward the field/arena.
When we heard another band playing music, we returned to the Campo home. Along the way at the arena, we saw groups of 2-5 men stringing lights from poles so the field would be illuminated throughout the night. A group of 3 men were setting off firecrackers and bottle rockets in the middle of the road. The firecrackers, approximately 50 feet long, went right down the middle of the road. They consisted of several smaller pieces, tied together with string. Because of this, the strip did not ignite continuously and had to be relit on 2 separate occasions. We found it funny yet frightening that one of the men was holding bottle rockets and a bottle in his left hand and a cigarette – which he used to light the rockets – in his right hand.
This event preceded the arrival of the large parade that consisted of dancers, a band, and 2 males on horseback. The dancers of the parade consisted of men wearing fur chaps and two-faced masks – some were clowns – and Cayambe women carrying chickens. Next were 2 males on horseback. One was an adult – presumed to be the sponsor of this year’s celebration. He was dressed as a symbol of sharing wealth, adorned in white pantsuit, covered with sparkly multi-shaped (flowers?) appliqués and gold fringe on the bottom of the pants, and a gold shoulder cape complete with gold fringe (Elvis!). There was a red sash belt on the pantsuit; he also wore white alpargatas. On his head, he wore a gold helmet with appliqués and multicolored plumage. Various golden chains hung from the helmet and covered his entire head. The horse was adorned with a satin turquoise chest blanket that had gold fringe along the edges and a golden cross in the center. The horse also wore a red saddle blanket of a light-weight material that had gold fringe along the edges. On the sides were green stair step designs; going down the middle of the back was a silver strip of some design; and across the bottom of the back it looked like 3 gold connected ictuses (Jesus fishes). Accompanying the sponsor was a young boy – perhaps his son – also on horseback. He was also dressed in all white and white alpargatas, with a white appliquéd cape. He wore a black hat with a baby-blue sash and carried a spear adorned with blue tassels and multi-colored feathers and strings. Next, came two clowns. They wore blue satin shirts and pants with designs in various colors and shapes. Their faces were painted white. They wore black hats with green sashes and gym sneakers. Then, there were the Otavalo women dancers, carrying chickens and holding onto a rope adorned with silver coin-shaped objects. The older Otavalan women walked in a large oval/rectangular formation, lining both sides of the road as they entered. Traditionally dressed older Otavalo men (white pants; alpargatas; dark ponchos; and hats with black, red, or blue ribbons on the rims) followed the women, carrying large red flags on wooden poles. At the top of the poles were multicolored tassels; they were tipped with metal arrowheads. Following these men was the band, consisting of saxophones, trumpets, cymbals, and 2 kinds of drums. People carrying fruit and breads tied to wooden structures brought up the end of the parade.
They parade marched right into the field designated as the arena for Inti Raymi events in Peguche. There, the sponsor began distributing fruit. He pulled oranges, mandarins, and little bananas out of black plastic shopping bags and began throwing them around the arena, while still mounted on the horse. Children and young adults called for him to throw fruit their way, ran after the fruit rolling on the ground, rejoiced when they caught or obtained fruit. It reminded us of a parade at home when the Homecoming Queen or Fire Chief threw candy to excited children on the sidewalks.
Meanwhile (5:30 PM), dancing had begun. The dancing was similar to the dancing at Moraspungo, best described as a two step dance in a circle to a 2/4 strong double beat song. Everyone faced and moved in the same direction, and then, at some random interval, everyone turned 180 degrees and did the same dance facing the opposite direction. It began very disorganized, dancing first in one place and then moving rapidly toward the center of the field to dance there instead. Soon, this dancing, however, became much more structured than at Moraspungo. Women held onto a rope that established the outer perimeter of the circle. Men and women danced in the same manner, very close together in the middle of the circle.
Most of the female dancers, regardless of age, were dressed traditionally. All of the dancers on the perimeter were female, most of them being older women. They were all Otavalan, with the exception of two women who looked as though they belonged to a different indigenous tribe.
The outside of the inner ring of dancers was comprised mostly of women, many of them from Cayambe. Katie, “Who are those women?” Stuckart, “They’re from Cayambe.” Katie, “Oh. Then, why are there Cayambe women here?” Stuckart, “They must be friends; I don’t know why else they’d be here.” Also on the outside of the group inside the rope were the gaucho-wearing clowns. They flailed and shook when they danced, as if free of cares. They encouraged others to dance, to drink, to have fun. They made fools of themselves so that others – and perhaps they themselves – might enjoy the evening more.
The inner-most ring was mostly men. The sponsor and the clowns dressed in blue were at the very center. The traditionally-dressed men also danced in the center, still carrying the red flags. Some men and women carried buckets or bottles of chicha and distributed it while everyone else danced.
Around 6:15 PM, the group paraded back out of the field, up the street, and to the left, returning to the sponsor’s home.
We walked to another bathing site. Miguel told us that this location was very important in years gone by, because in the times before there was public water available to each home, the people of Peguche would come to this spring and fetch their water. Miguel said, “The path was very narrow and the water moved very rapidly” The same site today, however, has a long and wide cement sidewalk and stairs. It can be assumed that the area was dug out and widened to make access to the spring easier. At the bottom of the roughly 30 foot deep ravine, a small creek passed through the middle. The actual spring where they collected the water was now cemented in. This is where the ceremony took place.
At the ceremony, there was an acting priest who spoke mostly in quichwa and every so often in Spanish. It was hard to understand what exactly was going on, because the crowd was so big, but every once in a while, we caught glimpses of ceremonial objects, such as a very small deer antler, candles, incense and a pot of burning leaves which created the source of the incense scent.
We went back to Miguel’s house to eat dinner.
After dinner, we went to la Cascada de Peguche.
We encountered another group of people celebrating Inti Raymi near la Cascada de Peguche. We met one of Don Miguel’s friends and were served more food.
We returned to the Campo home and danced at a neighbor’s house.
Sunday, June 21: Moraspungo (place of many raspberries)
These might seem a bit tedious because they are our (Jason and I worked together on this beauty) field notes. However, I think they will do a good job of what we are here to study, while describing everything.
Inti Raymi (San Juan)
Summer Solstice Celebration: June 21 – June 26, 2009
We drove west for about 45 minutes to arrive in what seemed like the middle of nowhere. Everything was dust. We passed herds of people who were also on their way to Moraspungo. We saw pick-up truck after pick-up truck, the beds crammed full of people, heading to the celebration. Thank goodness only a few cars – mostly taxis returning to town after dropping off people – were coming from the other direction, as the road was narrow and full of people on foot who were going to the celebration. Many of them tried to catch a ride with the 8 de Septiembre Otavalo bus or crammed pick-up trucks. Cristina told us that indigenous people come from 20 communities from all around to celebrate Inti Raymi collectively at Moraspungo.
Upon arrival (around 11:00 AM), we pushed our way through the crowd of people. Some were dancing, some walking. On our right, we saw a large building with a fence surrounding it. There were two groups dancing a two step dance in a mosh circle to a 2/4 strong double beat song. Everyone faced and moved in the same direction, and then, at some random interval, everyone turned 180 degrees and did the same dance facing the opposite direction. This is the famous San Juan dance.
When we walked further, we saw women and children dancing in the same manner on the left side of the road. Further yet and to the right, we saw a larger group of solely male dancers. Men in the middle were providing music, playing San Juanes with a drum and a harmonica. The clothing ranged from very modern, with some teenagers wearing contemporary Western apparel (ie: American Eagle, Vans, or Hollister hoodies), to semi-traditional. Some of the men wore tall, black sombreros, crowned with a pyramid shape. Others wore camouflage shirts and pants; baseball hats; contemporary tee-shirts; cut-off shirt; backpacks; saddle bag; jeans; button-down shirt; sneakers; work boots; beanie cap; sunglasses; bandanas. Some men wore fur chaps/gauchos, ranging from brown to white in color. The tufts of fur were approximately 3-4 inches in length. The chaps were full length pants that wrapped around, with only the buttocks and crotch being exposed. The men wore jeans under their chaps. We saw people with the two-faced masks, but none of the dancers wore them while they danced.
A few times during the celebration, we caught glimpses of women and men carrying live chickens tied by their feet to a pole. We can only assume they will be sacrificed. There were other groups of men and women carrying a double-sided bamboo/wooden triangle filled with fruits (bananas, oranges, etc.) and breads (bagels perhaps? Bread with holes in the middle, at least) attached individually by string. Each side of the triangle had fruits and breads. They carried these to the bleachers and placed them on the ground. The food triangles were covered with bed sheets, and the chickens were set upright on the ground. Later, they carried the chickens elsewhere, perhaps to sacrifice them.
Most female indigenous observers were dressed traditionally, young and old; but most males – with the exception of some older gentlemen – wore contemporary Western clothing. We did not see any dancers dressed traditionally.
There was a tent set up at the head of a large, open, dirt arena. This tent housed the announcers and singers, who spoke and sang mostly in Quichua. The songs seemed dissonant and chaotic to our American ears. The falsetto voice was often utilized, and the women sang in a shrill, high-pitched, nasal tone. Large crowds gathered around the dancers, as well as around the roped-off, rectangular arena. On either side of the ropes were large bleachers, filled to the brim with mostly indigenous observers. Behind the announcing tent, people lined the cliffs to watch the event. Food vendors also flanked the arena, behind the right set of bleachers. The ice cream vendors made themselves the most visible, walking and calling out, especially to those in the bleachers. Chichi was also present, although we did not observe much drinking (keep in mind it was the morning and we weren’t looking for it). We do not know the exact purpose of the roped off arena because we left before the action began; however, it can be assumed that a performance – most likely dancing – would take place there.
Men were walking around, playing conch shells.
Several foreigners – including ourselves – were rather visible. There did not seem to be a large concentration of mestizos. It did not seem to be an event aimed toward tourists.
It is unknown to us when the event began or ended.
Inti Raymi (San Juan)
Summer Solstice Celebration: June 21 – June 26, 2009
We drove west for about 45 minutes to arrive in what seemed like the middle of nowhere. Everything was dust. We passed herds of people who were also on their way to Moraspungo. We saw pick-up truck after pick-up truck, the beds crammed full of people, heading to the celebration. Thank goodness only a few cars – mostly taxis returning to town after dropping off people – were coming from the other direction, as the road was narrow and full of people on foot who were going to the celebration. Many of them tried to catch a ride with the 8 de Septiembre Otavalo bus or crammed pick-up trucks. Cristina told us that indigenous people come from 20 communities from all around to celebrate Inti Raymi collectively at Moraspungo.
Upon arrival (around 11:00 AM), we pushed our way through the crowd of people. Some were dancing, some walking. On our right, we saw a large building with a fence surrounding it. There were two groups dancing a two step dance in a mosh circle to a 2/4 strong double beat song. Everyone faced and moved in the same direction, and then, at some random interval, everyone turned 180 degrees and did the same dance facing the opposite direction. This is the famous San Juan dance.
When we walked further, we saw women and children dancing in the same manner on the left side of the road. Further yet and to the right, we saw a larger group of solely male dancers. Men in the middle were providing music, playing San Juanes with a drum and a harmonica. The clothing ranged from very modern, with some teenagers wearing contemporary Western apparel (ie: American Eagle, Vans, or Hollister hoodies), to semi-traditional. Some of the men wore tall, black sombreros, crowned with a pyramid shape. Others wore camouflage shirts and pants; baseball hats; contemporary tee-shirts; cut-off shirt; backpacks; saddle bag; jeans; button-down shirt; sneakers; work boots; beanie cap; sunglasses; bandanas. Some men wore fur chaps/gauchos, ranging from brown to white in color. The tufts of fur were approximately 3-4 inches in length. The chaps were full length pants that wrapped around, with only the buttocks and crotch being exposed. The men wore jeans under their chaps. We saw people with the two-faced masks, but none of the dancers wore them while they danced.
A few times during the celebration, we caught glimpses of women and men carrying live chickens tied by their feet to a pole. We can only assume they will be sacrificed. There were other groups of men and women carrying a double-sided bamboo/wooden triangle filled with fruits (bananas, oranges, etc.) and breads (bagels perhaps? Bread with holes in the middle, at least) attached individually by string. Each side of the triangle had fruits and breads. They carried these to the bleachers and placed them on the ground. The food triangles were covered with bed sheets, and the chickens were set upright on the ground. Later, they carried the chickens elsewhere, perhaps to sacrifice them.
Most female indigenous observers were dressed traditionally, young and old; but most males – with the exception of some older gentlemen – wore contemporary Western clothing. We did not see any dancers dressed traditionally.
There was a tent set up at the head of a large, open, dirt arena. This tent housed the announcers and singers, who spoke and sang mostly in Quichua. The songs seemed dissonant and chaotic to our American ears. The falsetto voice was often utilized, and the women sang in a shrill, high-pitched, nasal tone. Large crowds gathered around the dancers, as well as around the roped-off, rectangular arena. On either side of the ropes were large bleachers, filled to the brim with mostly indigenous observers. Behind the announcing tent, people lined the cliffs to watch the event. Food vendors also flanked the arena, behind the right set of bleachers. The ice cream vendors made themselves the most visible, walking and calling out, especially to those in the bleachers. Chichi was also present, although we did not observe much drinking (keep in mind it was the morning and we weren’t looking for it). We do not know the exact purpose of the roped off arena because we left before the action began; however, it can be assumed that a performance – most likely dancing – would take place there.
Men were walking around, playing conch shells.
Several foreigners – including ourselves – were rather visible. There did not seem to be a large concentration of mestizos. It did not seem to be an event aimed toward tourists.
It is unknown to us when the event began or ended.
Sunday, June 28, 2009
Pics from June 23
My peas, beans, and corn (choclo) lunch.Don´t expect me to eat that at home when it isn´t fresh, mom
Matilda cleaning ponchos
The pinecone brush
The wool pulled from the pinecone brush (which was pulled from the poncho). See how it can be spun into yarn again?
Preparing the loom to weave
The hand-embroidered shirt Matilda made
The hand-embroidered shirt sleeve
Fixing a broken string after showing me how to weave
Spinning more yarn so I could weave
See that smile? It´s because I don´t know what I´m doing...
But I can fake it, right?
Look at me go. Yea, um, no. I weave very slowly...Tuesday, June 23, 2009
We discovered yesterday while waiting in Peguche center for Stuckart that the bus comes much closer to our homes (less walking). We tried it today, and it went well.
Olga is my informant today. She’s easier to understand, as her pronunciation of words (accent, I suppose) is more what I’m used to. I think she tries to enunciate when she’s talking to me. She also talks slower than Matilda.
Matilda and Olga went to Guayaquil on Saturday in order to sing Christian songs. It takes 9 hours in a car to get to Guayaquil, which they didn’t consider very far. I disagree. People here say everything is close, though (“muy cerca”). They also said it is very hot there. I found out it was their first time in Guayaquil.
There are 7 people in their group: 6 girls and only 1 male. On Sundays, they sing in churches around the area: Agato, Calpaqui, Morocho, Caravuela, Otavalo, etc. Olga and Matilda have been singing in a group since 1994.
Olga said they don’t observe Inti Raymi because they don’t like the celebration. She also said it’s a Catholic celebration and they’re Evangelical. Jason’s family also told him that it is a Catholic celebration. It’s interesting, since all of the literature we read in preparation told us that it was pre-Incan, influenced by the Incas (Inti Raymi; also celebrated in Peru), and then changed again by the Catholic Spaniards (San Juan).
Olga showed me more pictures today, so I could see them singing in various places.
They asked if I wanted choclo to eat, and there was much giggling when I said I didn’t know what it was. They explained that it was food; I asked what kind. They brought out a bowl full of peas, 5 different kinds of beans (one was mijoco), and corn on the cob. Oh, so this is choclo (corn on the cob).
We cleaned ponchos with palos de maderas (pinecone brushes). You fold the poncho in half over a pole that is about 5.5 feet off the ground and parallel to the floor. You brush with both hands at the same time, in theory at the same rate (on opposite sides of the poncho). Then, you move it askew a bit and brush the middle. When one side is done, you flip it and repeat the process. It’s harder than it looks – like everything else I’ve tried. I can’t brush at the same pace with both of my hands, so the poncho kept falling off. Problem-solver Matilda brilliantly took a huge needle and pinned the poncho to itself right underneath the pole so it couldn’t fall off. I decided that it’s a good way to take out aggression because you have to be rough to do a good job. I found out that my left arm is weaker than my right (or something) because I had to do the left side more every time. Like every other job I’ve tried so far, this one is somewhat tedious.
Matilda showed me that the wool pulled off a poncho when cleaning can be spun back into thread and reused to weave again. I’m fascinated by their knowledge and how they’ve found a way to use and reuse everything. They have to clean all of the ponchos with these brushes to get off any imperfections they missed by hand and to make the cloth much softer by making some fibers stand out.
The Terán family makes shirts and ponchos. Matilda told me that they can make 10 complete ponchos – each consisting of a front and back piece – during a 12 hour time span. They usually weave from 6:00 AM to 6:00 PM.
Matilda works with Carmen, weaving, but she can embroider, too. She made a brown flowered strip that is for indigenous women’s shirt sleeves. It took her 3 weeks to embroider the strip by hand! She said it took the same amount of time to embroider by hand the big red flowers on the cloth that will become the main body of a shirt the Otavalo indigenous women wear.
I learned from Matilda that her dad left when she was a little girl. She has one older brother who lives with him somewhere other than Peguche or Otavalo. Her dad has another wife now, and they have 3 girls and 4 boys. She doesn’t see him. There are no men in their life, as her mom never remarried and she and Olga don’t have boyfriends or husbands.
Matilda asked if I wanted to learn how to weave. Of course; why not? So, she set up the treadle loom. She had to roll the cloth so it was at the right spot. Then, she tightened it, but it was too short to stay, so she had to tie the pole down. Then, she demonstrated how to weave. I did my best to document the process for our research purposes, while trying to follow along, but I couldn’t figure out the feet. While showing me how to weave, Matilda ran out of string on the shuttle, so she had to spin more so that I could try to weave. I took a video of her changing the shuttle and weaving.
Then – all too soon – it was my turn to weave. As I had predicted, the footwork proved to be my nemesis. The hands do the easy work: pass the shuttle through the channel of strings and smoosh it with the bar when the shuttle is on the other side. The feet are important because they determine which channel of strings will be open. By the time I figured out the pattern (left center, right center, outside right, outside left – I think), my hands were now messing up. Haha. So much for Crook’s Farm being my pre-training…
Olga is my informant today. She’s easier to understand, as her pronunciation of words (accent, I suppose) is more what I’m used to. I think she tries to enunciate when she’s talking to me. She also talks slower than Matilda.
Matilda and Olga went to Guayaquil on Saturday in order to sing Christian songs. It takes 9 hours in a car to get to Guayaquil, which they didn’t consider very far. I disagree. People here say everything is close, though (“muy cerca”). They also said it is very hot there. I found out it was their first time in Guayaquil.
There are 7 people in their group: 6 girls and only 1 male. On Sundays, they sing in churches around the area: Agato, Calpaqui, Morocho, Caravuela, Otavalo, etc. Olga and Matilda have been singing in a group since 1994.
Olga said they don’t observe Inti Raymi because they don’t like the celebration. She also said it’s a Catholic celebration and they’re Evangelical. Jason’s family also told him that it is a Catholic celebration. It’s interesting, since all of the literature we read in preparation told us that it was pre-Incan, influenced by the Incas (Inti Raymi; also celebrated in Peru), and then changed again by the Catholic Spaniards (San Juan).
Olga showed me more pictures today, so I could see them singing in various places.
They asked if I wanted choclo to eat, and there was much giggling when I said I didn’t know what it was. They explained that it was food; I asked what kind. They brought out a bowl full of peas, 5 different kinds of beans (one was mijoco), and corn on the cob. Oh, so this is choclo (corn on the cob).
We cleaned ponchos with palos de maderas (pinecone brushes). You fold the poncho in half over a pole that is about 5.5 feet off the ground and parallel to the floor. You brush with both hands at the same time, in theory at the same rate (on opposite sides of the poncho). Then, you move it askew a bit and brush the middle. When one side is done, you flip it and repeat the process. It’s harder than it looks – like everything else I’ve tried. I can’t brush at the same pace with both of my hands, so the poncho kept falling off. Problem-solver Matilda brilliantly took a huge needle and pinned the poncho to itself right underneath the pole so it couldn’t fall off. I decided that it’s a good way to take out aggression because you have to be rough to do a good job. I found out that my left arm is weaker than my right (or something) because I had to do the left side more every time. Like every other job I’ve tried so far, this one is somewhat tedious.
Matilda showed me that the wool pulled off a poncho when cleaning can be spun back into thread and reused to weave again. I’m fascinated by their knowledge and how they’ve found a way to use and reuse everything. They have to clean all of the ponchos with these brushes to get off any imperfections they missed by hand and to make the cloth much softer by making some fibers stand out.
The Terán family makes shirts and ponchos. Matilda told me that they can make 10 complete ponchos – each consisting of a front and back piece – during a 12 hour time span. They usually weave from 6:00 AM to 6:00 PM.
Matilda works with Carmen, weaving, but she can embroider, too. She made a brown flowered strip that is for indigenous women’s shirt sleeves. It took her 3 weeks to embroider the strip by hand! She said it took the same amount of time to embroider by hand the big red flowers on the cloth that will become the main body of a shirt the Otavalo indigenous women wear.
I learned from Matilda that her dad left when she was a little girl. She has one older brother who lives with him somewhere other than Peguche or Otavalo. Her dad has another wife now, and they have 3 girls and 4 boys. She doesn’t see him. There are no men in their life, as her mom never remarried and she and Olga don’t have boyfriends or husbands.
Matilda asked if I wanted to learn how to weave. Of course; why not? So, she set up the treadle loom. She had to roll the cloth so it was at the right spot. Then, she tightened it, but it was too short to stay, so she had to tie the pole down. Then, she demonstrated how to weave. I did my best to document the process for our research purposes, while trying to follow along, but I couldn’t figure out the feet. While showing me how to weave, Matilda ran out of string on the shuttle, so she had to spin more so that I could try to weave. I took a video of her changing the shuttle and weaving.
Then – all too soon – it was my turn to weave. As I had predicted, the footwork proved to be my nemesis. The hands do the easy work: pass the shuttle through the channel of strings and smoosh it with the bar when the shuttle is on the other side. The feet are important because they determine which channel of strings will be open. By the time I figured out the pattern (left center, right center, outside right, outside left – I think), my hands were now messing up. Haha. So much for Crook’s Farm being my pre-training…
Pics from June 19
Michi on the left, Jose Pepe on the right
Cutting ponchos apartGood idea? I think not, since I can´t cut a straight line with guides...
Olga´s ´templates,´if you will, of designs. She looks at these, but I think she free-hand draws the pattern onto the shirt she´s working on. No uniformity here (and I love it!)
A sample of Olga´s embroidery
There I am, embroidering. It looks like I actually know what I´m doing in this picture, but don´t let it fool you.
Some patterns. Olga has a shirt with the church designs. She actually wore it the other day.
Olga´s ´templates,´if you will, of designs. She looks at these, but I think she free-hand draws the pattern onto the shirt she´s working on. No uniformity here (and I love it!)
A sample of Olga´s embroidery
There I am, embroidering. It looks like I actually know what I´m doing in this picture, but don´t let it fool you.The Singer machine still throws me (makes me think of Regina and JoAnn Fabrics)... I just didn´t expect Singer down here.
Some patterns. Olga has a shirt with the church designs. She actually wore it the other day.Friday, June 19
Ponchos
When I arrived at the Terán home, Matilda and Carmen were working with ponchos. They asked me to cut apart red ponchos. Once they had all been cut, Matilda, Carmen and I began to groom red and white ponchos by picking any little twigs out by hand. Matilda and I continued with this task and Doña Carmen began to fix ponchos that had strings sticking out or little holes from mistakes made while weaving. I believe Carmen told me the red ponchos are to sell in Spain, but I’m not sure.
The prices for ponchos are: $12 – adults; $9 – for kids; $5 – really small
While we were cleaning ponchos, Michi – the female cat – flipped. Literally, she pounced on José Pepe, and somehow, she ended up a foot off the ground, doing a back flip. It was quite possibly the funniest thing I’ve ever seen! I wish I had it on tape; it would be a winner on America’s Funniest Home Videos. When she flipped, she landed on the poncho I was cleaning. I didn’t know what had happened; just saw a kitty flying at me. She meowed and took off running. When I looked up to figure out what had just occurred, apparently, my face was aghast. Matilda and Carmen found it funny, making the moment even more hilarious. We laughed for a good 5 minutes. When Olga came back, they each had to tell her the story, with more laughing each time. It was a good moment!
Olga makes and embroiders shirts for indigenous women. Prices vary depending on the difficulty of the embroidering. A shirt with roses and more colors costs more: $25, while a smaller and simpler shirt costs less: $20. I was a bit shocked by the prices. I honestly expected them to be more expensive for the amount of time and effort that goes into them. Also, I know that traditional indigenous clothing has gotten really expensive, so I expected it to be more costly. I suppose that is expensive, though, for people who may only make $10 in a day at the market.
Olga works the machine with a foot pedal and changes the color of the thread by hand. She has to guide the cloth by hand to make sure the machine embroiders the proper area. I was a bit surprised to see Olga use 2 Singer machines to do the shirt embroidering.
Olga said it takes approximately 1 day to embroider 1 shirt using the machine. If the shirt is more complicated, it takes longer.
Olga makes her own shirts, so she has quite a few. She said she likes that she can make whatever she wants. She even has some designs that are just for her, not to sell. She also makes all of Matilda and Carmen’s shirts. When she has time, she helps Carmen, but she mostly makes shirts.
She has several scraps with example patterns in all kinds of designs: peacocks, snails, rabbits, strawberries, symbols of the church (for her, not for sale), flowers, people, etc.
Olga taught me – or tried to, rather – how to embroider. I was so excited at the prospect of making Grandma proud, but I don´t think my ¨work¨would elicit that emoition... Let’s just say it was pretty rough. I had difficulty keeping a steady rhythm with my foot, as the pedal seemed to stick often. Olga had to help me get started and restarted (and restarted…) by spinning the wheel on the machine (the one I was supposed to be spinning with my foot). Once I got going, though, I did alright for a while. I was really bad at guiding the cloth when I first began, but then I got a better feel for the pace and motion, and I did a little better. My work is pretty bad, but I did improve as I did more. That gives me hope that maybe, with lots of practice, I could be decent.
It was fun when Olga was teaching me because everyone kept stopping in to see what was going on and how the gringo was doing. It wasn’t in a harsh manner, though. They were just curious how I was doing, surprised/excited that I really am willing to try everything they do.
In Ecuador, floras de pensamientos (pansies) are used as medicine for headaches. A family buys pansies when they are little, plants them around the house, and then they can used them whenever they are needed. It’s an interesting home remedy.
I met Diego, a cousin/neighbor. He helped Olga think of words to teach me in Quichua. Then, they asked me what words were in English. They were disappointed that we don’t have a name for Diego and that Matilda and Olga are the same. I told them that Michael is Miguel, and they got this mischievous look on their faces, like they were going to call Stuckart Miguel the next time they saw him. It was fun to share the learning experience. I like being a student, but teaching is fun, too.
While waiting for Jason, I also met Segundo. He lives in the corner white house that serves as the meeting point for Jason and me. While I was waiting, Segundo began a conversation with me. He told me that he lived in Boston and LA, and he wants to practice his English. He was really nice and interested in what we are doing. Either the people here are better at faking than at home, or most people are genuinely interested in/excited for us. I told Segundo we were here to study Inti Raymi and its effect on textiles. Like everyone else, he wanted to know if I danced. I told him, “Yes, I like to dance, but I don’t know this kind of dancing.” His response was, “The dancing of Inti Raymi is like a Pow-Wow but different.” (After seeing Inti Raymi dancing, I agree)
Quichua
Diego, Olga, and Matilda asked if I knew any words in Quichua, and I said yes (the first 2 on the list). Then, they asked if I was interested in learning Quichua. I said yes, but just a little because it’s hard. This is what they taught me:
Pacha mama – whole world; mother earth
Taita – father
ñaña – hermana
guyoki – hermano
churi – hijo
kayacama – hasta mañana
guting shamugi – vendra otra vez
alipunja – buenos dias
alichishi - buenos tardes
alitota – buenas nochas
shepay shepay – go (cats)
chukshi – go (dog)
Now you can see why I said it is difficult…
When I arrived at the Terán home, Matilda and Carmen were working with ponchos. They asked me to cut apart red ponchos. Once they had all been cut, Matilda, Carmen and I began to groom red and white ponchos by picking any little twigs out by hand. Matilda and I continued with this task and Doña Carmen began to fix ponchos that had strings sticking out or little holes from mistakes made while weaving. I believe Carmen told me the red ponchos are to sell in Spain, but I’m not sure.
The prices for ponchos are: $12 – adults; $9 – for kids; $5 – really small
While we were cleaning ponchos, Michi – the female cat – flipped. Literally, she pounced on José Pepe, and somehow, she ended up a foot off the ground, doing a back flip. It was quite possibly the funniest thing I’ve ever seen! I wish I had it on tape; it would be a winner on America’s Funniest Home Videos. When she flipped, she landed on the poncho I was cleaning. I didn’t know what had happened; just saw a kitty flying at me. She meowed and took off running. When I looked up to figure out what had just occurred, apparently, my face was aghast. Matilda and Carmen found it funny, making the moment even more hilarious. We laughed for a good 5 minutes. When Olga came back, they each had to tell her the story, with more laughing each time. It was a good moment!
Olga makes and embroiders shirts for indigenous women. Prices vary depending on the difficulty of the embroidering. A shirt with roses and more colors costs more: $25, while a smaller and simpler shirt costs less: $20. I was a bit shocked by the prices. I honestly expected them to be more expensive for the amount of time and effort that goes into them. Also, I know that traditional indigenous clothing has gotten really expensive, so I expected it to be more costly. I suppose that is expensive, though, for people who may only make $10 in a day at the market.
Olga works the machine with a foot pedal and changes the color of the thread by hand. She has to guide the cloth by hand to make sure the machine embroiders the proper area. I was a bit surprised to see Olga use 2 Singer machines to do the shirt embroidering.
Olga said it takes approximately 1 day to embroider 1 shirt using the machine. If the shirt is more complicated, it takes longer.
Olga makes her own shirts, so she has quite a few. She said she likes that she can make whatever she wants. She even has some designs that are just for her, not to sell. She also makes all of Matilda and Carmen’s shirts. When she has time, she helps Carmen, but she mostly makes shirts.
She has several scraps with example patterns in all kinds of designs: peacocks, snails, rabbits, strawberries, symbols of the church (for her, not for sale), flowers, people, etc.
Olga taught me – or tried to, rather – how to embroider. I was so excited at the prospect of making Grandma proud, but I don´t think my ¨work¨would elicit that emoition... Let’s just say it was pretty rough. I had difficulty keeping a steady rhythm with my foot, as the pedal seemed to stick often. Olga had to help me get started and restarted (and restarted…) by spinning the wheel on the machine (the one I was supposed to be spinning with my foot). Once I got going, though, I did alright for a while. I was really bad at guiding the cloth when I first began, but then I got a better feel for the pace and motion, and I did a little better. My work is pretty bad, but I did improve as I did more. That gives me hope that maybe, with lots of practice, I could be decent.
It was fun when Olga was teaching me because everyone kept stopping in to see what was going on and how the gringo was doing. It wasn’t in a harsh manner, though. They were just curious how I was doing, surprised/excited that I really am willing to try everything they do.
In Ecuador, floras de pensamientos (pansies) are used as medicine for headaches. A family buys pansies when they are little, plants them around the house, and then they can used them whenever they are needed. It’s an interesting home remedy.
I met Diego, a cousin/neighbor. He helped Olga think of words to teach me in Quichua. Then, they asked me what words were in English. They were disappointed that we don’t have a name for Diego and that Matilda and Olga are the same. I told them that Michael is Miguel, and they got this mischievous look on their faces, like they were going to call Stuckart Miguel the next time they saw him. It was fun to share the learning experience. I like being a student, but teaching is fun, too.
While waiting for Jason, I also met Segundo. He lives in the corner white house that serves as the meeting point for Jason and me. While I was waiting, Segundo began a conversation with me. He told me that he lived in Boston and LA, and he wants to practice his English. He was really nice and interested in what we are doing. Either the people here are better at faking than at home, or most people are genuinely interested in/excited for us. I told Segundo we were here to study Inti Raymi and its effect on textiles. Like everyone else, he wanted to know if I danced. I told him, “Yes, I like to dance, but I don’t know this kind of dancing.” His response was, “The dancing of Inti Raymi is like a Pow-Wow but different.” (After seeing Inti Raymi dancing, I agree)
Quichua
Diego, Olga, and Matilda asked if I knew any words in Quichua, and I said yes (the first 2 on the list). Then, they asked if I was interested in learning Quichua. I said yes, but just a little because it’s hard. This is what they taught me:
Pacha mama – whole world; mother earth
Taita – father
ñaña – hermana
guyoki – hermano
churi – hijo
kayacama – hasta mañana
guting shamugi – vendra otra vez
alipunja – buenos dias
alichishi - buenos tardes
alitota – buenas nochas
shepay shepay – go (cats)
chukshi – go (dog)
Now you can see why I said it is difficult…
Friday, June 26, 2009
Making Regina proud :)
And the rest of the VanScoys, I´m sure. See, Crook´s Farm pays off! Haha.
This is definitely a step back in time to the ¨real deal,¨ as Stuckart always reminds us.
This is my typical work space.
My spinning wheel (I´ve adopted it)
That´s my work
Here I am
Spinning the yarn from the bamboo thing onto the spool
It´s hard to see, but this is my hand after spinning all day. It´s black and red from the dye. I looked a sight...
My spools (I did that!)
This is definitely a step back in time to the ¨real deal,¨ as Stuckart always reminds us.
This is my typical work space.
My spinning wheel (I´ve adopted it)
That´s my work
Here I am
Spinning the yarn from the bamboo thing onto the spool
It´s hard to see, but this is my hand after spinning all day. It´s black and red from the dye. I looked a sight...
My spools (I did that!):) So proud...
Laundry, Terán Style
The pile of ponchos
Matilda cutting the ponchos apart
Filling the wash basin using the little blue bucket
Loading the wheelbarrowI like the kitty looking on
Matilda washing ponchos and her feet at the same time :P
Rinsing ponchos in the ´stream´
Let me tell you, that water is COLD!
Taking the laundry out of the basin
Matilda washing ponchos and her feet at the same time :PI told her that we wouldn´t need showers after that (I pretty much looked like I´d just taken one with my clothes on by the time we were done...I think I might need a little more practice)!
Rinsing ponchos in the ´stream´ 
Let me tell you, that water is COLD! 
Taking the laundry out of the basinBeginnings
Well, I figure it’s about time I update everyone on what I’ve been doing.
Here are my field notes (hey, I don´t have that much time...) from the beginning of my research with a family in a little town called Peguche. It’s about 2 miles from here; a 15 minute bus-ride ($0.18 one way). My family consists of 3 women: Doña Carmen Terán (mom) and her 2 daughters, Matilda and Olga. It’s quite possible that they are the nicest people I’ve ever met.
Monday, June 15
My initial reactions:
How am I going to find my way back here alone? Where are the men in the family/ what happened to them? Will I get an accurate idea of how things are done even though there is no gender division? Am I really just going to be an imposition? What exactly do I need to find out from them?
They seem like really nice and open people. I’m really glad this is my family because I feel comfortable with them.
This is more what I expected Otavalo to be like; although, I admit (ethnocentric), that I’m not sure I could do it.
Tuesday, June 16
When I arrived at Doña Carmen’s house, they asked right away if I wanted to learn what they do. I said yes. They asked if I wanted to learn everything. I said sure. I’m pretty sure that was my in. They were/are all excited that I am willing to learn and work. Doña Carmen immediately told me to follow her into the weaving room. She began to spin the wool from la livana – a box-shaped frame made of bamboo that holds large bundles of lana (yarn) – onto a spool (palabra?) using el torno vanco – which I can only describe as a bicycle wheel connected to a box that holds the spool. The wheel moves the spool via a string that goes all the way around both the outside of the wheel and a metal spoke that the spool fits onto (actually, a wooden cylinder fits onto the spoke, and the spool fits onto the wooden cylinder).
After a few minutes, she asked if I wanted to try. I sat on the little stool, trying to fit and remember everything I had just seen her do. I had never felt so clumsy and inadequate before trying to use this contraption. I began spinning the wheel, but I couldn’t make it move consistently. The rope kept getting in the way, as I was trying to spin the wheel from the outside. Every time I would look at the wheel, willing it to work and trying to figure out what I was doing wrong, I would mess up the string on the spool. Usually, it would wind around the metal prong that held the spool. Once Doña Carmen showed me to turn the wheel from the spokes inside, things went much smoother. I still messed up – breaking the string, losing control and winding it too loosely or around the prong – but I was able to establish some sort of rhythm (I’m sure it was much slower than how they work). I did this all day and decided that I like it because it’s very relaxing, although I’m pretty sure I would get very bored if that was all I had to do all day, every day.
A cousin, who lives next door and Doña Carmen were cleaning ponchos by picking out any imperfections in the yarn and any little twigs. They spoke in Quichua and giggled a lot. I learned right off the bat that there would be a lot of laughing in this house of women. Olga was in a back room, connected to the weaving room, embroidering, and Matilda was outside – I’m not sure what she was doing.
I think I passed some sort of test when I said my hands didn’t hurt after spinning. They did hurt a little – the friction is rough on my fingers, not used to doing this kind of work. My right hand actually hurt more from spinning the wheel because it goes over the back of my hand. I’m pretty sure I have bruises on my fingers…
Matilda is my main informant. It seems as though I’ve been assigned to her, or perhaps she just took me under her wing. Regardless, I really like her. She seems patient and really nice. I spend most of my time either with her or alone, as Olga often goes in the back to embroider or outside to cook, and I’m not sure what the others do. They seem content to leave me working.
Wednesday, June 17, 2009
I asked Matilda the words in Spanish for the machines/devices they use, and I have inserted them into my notes from yesterday (since I had no words for these contraptions in English).
I had the distinct feeling that I was more of a hindrance than a help, but they make me feel as though I am doing them a favor (although the other way around is more truthful).
Today, I did laundry with Matilda. First, we cut the ponchos apart, as they make several at a time and leave them connected, I’m thinking because it’s easier than having to set up the loom again. Then, we loaded up the wheelbarrow with the poncho parts (they take two of the long narrow strips and sow them together; the seam goes over the shoulders; then, they add the hood/collar, if there is going to be one on that particular poncho). I pushed the wheelbarrow, and Matilda carried the laundry soap, bucket, and wash basin. We walked the short path to the ‘stream.’
Matilda filled the basin with water by using the bucket. Then, she added blue, powdered laundry soap. When the bag was empty, she tossed it into the corralled stream and added a little more soap from another bag. Next, she used the bucket to mix the soap and water and create suds by dipping it in the wash basin and dumping it back into the basin over and over. Once the water was mixed and soapy, we added ponchos one at a time. We did the dark wash first. I put the ponchos into the water, and Matilda smooshed them down to make sure they were completely saturated (washing a little along the way) and also to make room for more ponchos. When the basin was full, she hopped into it and began pressing on the ponchos to wash them with her feet. Once they had all been thoroughly sudsed, we took them out one at a time to rinse them in the stream. Once a poncho had been washed, we tossed it to the bank across the stream to dry some while we continued to rinse others. Once the dark ponchos had all been rinsed, we dumped the dirty water back into the stream. (It occurred to me that this is most likely the water they use for cooking, and I shuddered to think what people upstream put into that water that eventually ended up in my food. I realized this was ethnocentric, but I longed for chlorine and hygiene… ) Then, we repeated this entire process for the white ponchos. This time, however, Matilda didn’t jump into the basin, as there weren’t as many whites and darks. We washed them using our hands to squish and mix.
Once all the ponchos had been washed and rinsed, we hopped to the other side of the stream and tossed the now somewhat dry ponchos into the wheelbarrow. We took about half of our load the first time. Matilda pushed the wheelbarrow back up the hill and across the street to a neighbor’s (who happened to be a cousin, I think) house. We hung the ponchos up on a drying rack (rather than clothes line). It looked like a large rectangle, with a beam going down the middle (for stability and more room to hang clothes) and was made of wooden poles ranging probably between 4 and 10 inches in diameter. I think Matilda really appreciated having me for this because I am taller than her, so this job was a little easier with me. She didn’t have many problems, though, because she just used a stick to fix any ponchos that were folded or hung unevenly. It just required more effort for her.
Then, we went back to the stream to get the rest of the ponchos. I made the mistake of pushing the wheelbarrow this time. Oh my goodness; I thought I was going to die! It was so heavy, and I’m a bit too tall for it. Wow! I don’t think I’ll complain about Dad’s wheelbarrow again… There wasn’t enough room at the neighbor’s house for the remainder of the ponchos; so (thankfully), Matilda pushed the wheelbarrow back to her house and we hung the ponchos on clothes lines strung every which way in front of and behind the Terán home.
Then, I resumed the job that is now apparently mine: spinning. On a couple different occasions, Matilda asked me to help her pick up the ponchos that had blown down at the neighbor’s house and hang them back up to finish drying. The neighbor’s house is better and worse for drying clothes because it is in the open, so it gets more sun and wind.
All in all, laundry was an exhausting, time-consuming process. My body ached afterwards, and I thought, “I couldn’t do this all the time!” Turns out, I might be building some muscles this summer… I’m continually surprised by how strong and agile the indigenous are for being such short, stout people.
Here are my field notes (hey, I don´t have that much time...) from the beginning of my research with a family in a little town called Peguche. It’s about 2 miles from here; a 15 minute bus-ride ($0.18 one way). My family consists of 3 women: Doña Carmen Terán (mom) and her 2 daughters, Matilda and Olga. It’s quite possible that they are the nicest people I’ve ever met.
Monday, June 15
My initial reactions:
How am I going to find my way back here alone? Where are the men in the family/ what happened to them? Will I get an accurate idea of how things are done even though there is no gender division? Am I really just going to be an imposition? What exactly do I need to find out from them?
They seem like really nice and open people. I’m really glad this is my family because I feel comfortable with them.
This is more what I expected Otavalo to be like; although, I admit (ethnocentric), that I’m not sure I could do it.
Tuesday, June 16
When I arrived at Doña Carmen’s house, they asked right away if I wanted to learn what they do. I said yes. They asked if I wanted to learn everything. I said sure. I’m pretty sure that was my in. They were/are all excited that I am willing to learn and work. Doña Carmen immediately told me to follow her into the weaving room. She began to spin the wool from la livana – a box-shaped frame made of bamboo that holds large bundles of lana (yarn) – onto a spool (palabra?) using el torno vanco – which I can only describe as a bicycle wheel connected to a box that holds the spool. The wheel moves the spool via a string that goes all the way around both the outside of the wheel and a metal spoke that the spool fits onto (actually, a wooden cylinder fits onto the spoke, and the spool fits onto the wooden cylinder).
After a few minutes, she asked if I wanted to try. I sat on the little stool, trying to fit and remember everything I had just seen her do. I had never felt so clumsy and inadequate before trying to use this contraption. I began spinning the wheel, but I couldn’t make it move consistently. The rope kept getting in the way, as I was trying to spin the wheel from the outside. Every time I would look at the wheel, willing it to work and trying to figure out what I was doing wrong, I would mess up the string on the spool. Usually, it would wind around the metal prong that held the spool. Once Doña Carmen showed me to turn the wheel from the spokes inside, things went much smoother. I still messed up – breaking the string, losing control and winding it too loosely or around the prong – but I was able to establish some sort of rhythm (I’m sure it was much slower than how they work). I did this all day and decided that I like it because it’s very relaxing, although I’m pretty sure I would get very bored if that was all I had to do all day, every day.
A cousin, who lives next door and Doña Carmen were cleaning ponchos by picking out any imperfections in the yarn and any little twigs. They spoke in Quichua and giggled a lot. I learned right off the bat that there would be a lot of laughing in this house of women. Olga was in a back room, connected to the weaving room, embroidering, and Matilda was outside – I’m not sure what she was doing.
I think I passed some sort of test when I said my hands didn’t hurt after spinning. They did hurt a little – the friction is rough on my fingers, not used to doing this kind of work. My right hand actually hurt more from spinning the wheel because it goes over the back of my hand. I’m pretty sure I have bruises on my fingers…
Matilda is my main informant. It seems as though I’ve been assigned to her, or perhaps she just took me under her wing. Regardless, I really like her. She seems patient and really nice. I spend most of my time either with her or alone, as Olga often goes in the back to embroider or outside to cook, and I’m not sure what the others do. They seem content to leave me working.
Wednesday, June 17, 2009
I asked Matilda the words in Spanish for the machines/devices they use, and I have inserted them into my notes from yesterday (since I had no words for these contraptions in English).
I had the distinct feeling that I was more of a hindrance than a help, but they make me feel as though I am doing them a favor (although the other way around is more truthful).
Today, I did laundry with Matilda. First, we cut the ponchos apart, as they make several at a time and leave them connected, I’m thinking because it’s easier than having to set up the loom again. Then, we loaded up the wheelbarrow with the poncho parts (they take two of the long narrow strips and sow them together; the seam goes over the shoulders; then, they add the hood/collar, if there is going to be one on that particular poncho). I pushed the wheelbarrow, and Matilda carried the laundry soap, bucket, and wash basin. We walked the short path to the ‘stream.’
Matilda filled the basin with water by using the bucket. Then, she added blue, powdered laundry soap. When the bag was empty, she tossed it into the corralled stream and added a little more soap from another bag. Next, she used the bucket to mix the soap and water and create suds by dipping it in the wash basin and dumping it back into the basin over and over. Once the water was mixed and soapy, we added ponchos one at a time. We did the dark wash first. I put the ponchos into the water, and Matilda smooshed them down to make sure they were completely saturated (washing a little along the way) and also to make room for more ponchos. When the basin was full, she hopped into it and began pressing on the ponchos to wash them with her feet. Once they had all been thoroughly sudsed, we took them out one at a time to rinse them in the stream. Once a poncho had been washed, we tossed it to the bank across the stream to dry some while we continued to rinse others. Once the dark ponchos had all been rinsed, we dumped the dirty water back into the stream. (It occurred to me that this is most likely the water they use for cooking, and I shuddered to think what people upstream put into that water that eventually ended up in my food. I realized this was ethnocentric, but I longed for chlorine and hygiene… ) Then, we repeated this entire process for the white ponchos. This time, however, Matilda didn’t jump into the basin, as there weren’t as many whites and darks. We washed them using our hands to squish and mix.
Once all the ponchos had been washed and rinsed, we hopped to the other side of the stream and tossed the now somewhat dry ponchos into the wheelbarrow. We took about half of our load the first time. Matilda pushed the wheelbarrow back up the hill and across the street to a neighbor’s (who happened to be a cousin, I think) house. We hung the ponchos up on a drying rack (rather than clothes line). It looked like a large rectangle, with a beam going down the middle (for stability and more room to hang clothes) and was made of wooden poles ranging probably between 4 and 10 inches in diameter. I think Matilda really appreciated having me for this because I am taller than her, so this job was a little easier with me. She didn’t have many problems, though, because she just used a stick to fix any ponchos that were folded or hung unevenly. It just required more effort for her.
Then, we went back to the stream to get the rest of the ponchos. I made the mistake of pushing the wheelbarrow this time. Oh my goodness; I thought I was going to die! It was so heavy, and I’m a bit too tall for it. Wow! I don’t think I’ll complain about Dad’s wheelbarrow again… There wasn’t enough room at the neighbor’s house for the remainder of the ponchos; so (thankfully), Matilda pushed the wheelbarrow back to her house and we hung the ponchos on clothes lines strung every which way in front of and behind the Terán home.
Then, I resumed the job that is now apparently mine: spinning. On a couple different occasions, Matilda asked me to help her pick up the ponchos that had blown down at the neighbor’s house and hang them back up to finish drying. The neighbor’s house is better and worse for drying clothes because it is in the open, so it gets more sun and wind.
All in all, laundry was an exhausting, time-consuming process. My body ached afterwards, and I thought, “I couldn’t do this all the time!” Turns out, I might be building some muscles this summer… I’m continually surprised by how strong and agile the indigenous are for being such short, stout people.
Tuesday, June 23, 2009
Plaza de Ponchos
This is probably the most famous place in Otavalo. This is where the indigenous from all around come to sell their handmade goods. The market must be set up and taken down everyday. This takes about 2 hours each way. In my eyes, it´s a big waste of time (which to people in the US translates into $). Wouldn´t it be easier to have a permanent store or only bring a small selection? But it´s very competitive. If you don´t have it, the customer will move on until he finds someone who does. I guess that´s just their way.
This little man is carrying textiles that probably weigh about 180 pounds! He carrys them down the block to a warehouse for Doña Carmen.
I don´t remember what this building is, but it was so beautiful with the sun setting on it! It´s right next to the plaza.
Doña Carmen´s selection of necklaces - beautiful! If you look behind them, you can see her daughter, Yarina, eating an ice cream cone on the bottom right and her son, Brian Michael, on the bottom left. Some textiles are in the bottom foreground.
The big day for the market is Saturday. Wednesday is also fairly large. This was on an off day. You can see permanent booths, plus tarps that must be set up.
These are famous 2-faced masks. They are worn during Inti Raymi.
Doña Carmen´s goods
2-faced masks
Their work is so beautiful and vibrant!
This little man is carrying textiles that probably weigh about 180 pounds! He carrys them down the block to a warehouse for Doña Carmen.
I don´t remember what this building is, but it was so beautiful with the sun setting on it! It´s right next to the plaza.
Doña Carmen´s selection of necklaces - beautiful! If you look behind them, you can see her daughter, Yarina, eating an ice cream cone on the bottom right and her son, Brian Michael, on the bottom left. Some textiles are in the bottom foreground.
The big day for the market is Saturday. Wednesday is also fairly large. This was on an off day. You can see permanent booths, plus tarps that must be set up.
These are famous 2-faced masks. They are worn during Inti Raymi.
Doña Carmen´s goods
2-faced masks
Their work is so beautiful and vibrant!
Universidad Catolica de Ibarra
Or, the Catholic University of Ibarra. We went with Stuckart bright and early on Thursday morning so he could teach a class on tourism. It was pretty neat. He taught in Spanish and asked the students to respond in English. That meant that only a few people spoke, but it was good for them. The normal professor, Elizabeth Salvedraas, is beautiful and super nice. She has a very calming voice, and I wouldn´t mind taking a class with her. She speaks some English, too.
We went back on Friday evening for another class. Afterward, Elizabeth gave us a mini tour of Ibarra (in English - yay!). Stuckart teased her about being a tour guide, and she responded that it was only for me. :)
I really like her and it´s nice to have someone who can speak English. She tries really hard, and that impresses me. It´s also nice to be able to help her.
In Elizabeth´s first class, we met a student named Natali who really impressed us. She worked really hard to speak in English and respond when others wouldn´t. At the end, she approached Jason and I and asked if we could get together sometime. That took courage! We exchanged phone numbers and made plans to get together on Saturday. I´ll elaborate later w/ pics when i have time!
San Miguel (Saint Michael), the patron saint of Ibarra. This is waaaay up on a hill above the Univ., overlooking the city.
Their volleyball field. In the back in the soccer field. I´m surprised by how popular volleyball is here. It´s different than from at home, though. From the little I´ve seen, there are a lot of carries. Definitely couldn´t get away with that at home. Big Lor would be all over that...
I´m still waiting/hoping to see some games here.
The view from Andre´s office. Not bad, huh? Oh, Andres is a friend of Stuckart´s who teaches at this University. He speaks some English and is really nice. He is the one who came to Otavalo and took us out for pizza when we first arrived. That´s right, pizza. I was pumped! Haha
Campus & students (pretty much the same)
They have really pretty grounds
Haha, this made me think of Beyond...........
Nice little campus map
We went back on Friday evening for another class. Afterward, Elizabeth gave us a mini tour of Ibarra (in English - yay!). Stuckart teased her about being a tour guide, and she responded that it was only for me. :)
I really like her and it´s nice to have someone who can speak English. She tries really hard, and that impresses me. It´s also nice to be able to help her.
In Elizabeth´s first class, we met a student named Natali who really impressed us. She worked really hard to speak in English and respond when others wouldn´t. At the end, she approached Jason and I and asked if we could get together sometime. That took courage! We exchanged phone numbers and made plans to get together on Saturday. I´ll elaborate later w/ pics when i have time!
San Miguel (Saint Michael), the patron saint of Ibarra. This is waaaay up on a hill above the Univ., overlooking the city.
Their volleyball field. In the back in the soccer field. I´m surprised by how popular volleyball is here. It´s different than from at home, though. From the little I´ve seen, there are a lot of carries. Definitely couldn´t get away with that at home. Big Lor would be all over that...I´m still waiting/hoping to see some games here.
The view from Andre´s office. Not bad, huh? Oh, Andres is a friend of Stuckart´s who teaches at this University. He speaks some English and is really nice. He is the one who came to Otavalo and took us out for pizza when we first arrived. That´s right, pizza. I was pumped! Haha
Campus & students (pretty much the same)
They have really pretty grounds
Haha, this made me think of Beyond...........
Nice little campus map
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