1 The glocalised multimedia discourses of the ‘originary peoples’ of South America: New voices and their use of linguistic evaluative interplay Laura Alba-Juez UNED, Madrid, Spain

2 Objectives: General  Explore how the use of evaluative language in media technologies can contribute to the emergence of new discourses which in turn play a very important role in the weaving of new identities, and may as well enable long-forgotten voices to finally be heard and valued. Particular Study, through the analysis of evaluative discourse, how the glocalisation of some of the indigenous cultures of South America (through their use of media technologies) has affected previous (mis)conceptions regarding these groups’ identities.

3 GLOCALIZATION  a) “the simultaneity -the co-presence- of both universalizing and particularizing tendencies” (Robertson, 1997) b) “A historical process whereby localities develop direct economic and cultural relationships to the global system through information technologies, bypassing and subverting traditional power hierarchies like national governments and markets” (Stroupe, 2012) I explore how these ‘originary peoples’ (pueblos originarios, as they call themselves in Spanish, in reaction to the somewhat negatively-charged terms “indian”, “aboriginal” or “indigenous”) make use of a universal medium (the World Web) in order to serve and to share their particularized social and cultural views.

4 Through the use of the linguistic evaluative interplay, this modern mode of intercultural communication (the ‘originary peoples’ speaking to and with the world through the web) seems to have changed the general perception of their group identity. This phenomenon appears to have helped in the configuration of a new discourse that presents itself as a vehicle for the expression of novel voices that in turn allow these cultures to be seen in a more dignified light.

5 Corpus  a) Pueblos Originarios de Argentina website, where these groups interact with the rest of the world by means of reading texts, videos and a final blog section where the visitors can make their comments and express their opinions and feelings about these cultures b) Some You Tube videos about the Pueblos Originarios (e.g. ) c) Pueblos originarios Facebook wall

6 These information technologies allow for a kind of interaction that lends itself to an extensive and profuse utilization of evaluative language and/or emotion talk , which seems to be inherent to 21st century social practices such as blogging or writing on the Facebook wall, and helps define the emoter’s identity, which interrelates, shapes, and at the same time is shaped by the cyberfriends’ identities. The affective features of language are in close connection with cognitive processes, and are members of a set of signs that regulate human behavior.

7 Identities are linguistically indexed through stances, and therefore there is an intimate connection between the stance taken, the implicit or explicit evaluative comment and the construction of a specific identity. stance identity evaluative language

8 Thus, in the corpus I will explore: The use of evaluative language as a means to the re-construction of the “Pueblos originarios” identity as a group. The creation of a ‘renewed’ and recontextualized discourse that presents itself as a vehicle for the expression of a different perspective on the rights, legacy and values of these indigenous cultures Thompson and Hunston define evaluation as “the broad cover term for the expression of the speaker or writer’s attitude or stance towards, viewpoint on, or feelings about the entities or propositions that he or she is talking about. That attitude may relate to certainty or obligation or desirability or any of a number of other sets of values. When appropriate, we refer specifically to modality as a sub-category of evaluation” (2000: 5) Multimodal analysis (pictures, videos, etc)

9 Evaluative parametersBednarek’s (2008) parameters: Core parameters Sub-values COMPREHENSIBILITY (Comprehensible/incomprehensible) EMOTIVITY (Positive/Negative) EXPECTEDNESS (Expected/unexpected// Contrast/ comparison) HUMOROUSNESS (Humorous/serious) IMPORTANCE (Important/unimportant) POSSIBILITY/NECESSITY (Necessary/not necessary// Possible/not possible) RELIABILITY (Genuine/fake // High/Medium/Low) Peripheral parameters Sub-values 8) EVIDENTIALITY (Hearsay/mindsay/perception/general knowledge/evidence/unspecific) 9) MENTAL STATE (Belief/disbelief// Emotion// Expectation// Knowledge// State-of-mind// Process// Volition/non-volition) 10) STYLE (Self/ other) But I agree with Thompson and Hunston (2000: 5) in that “evaluation is essentially one phenomenon rather than several, and that the most basic parameter, the one to which the others can be seen to relate, is the good-bad parameter”.

10 NEW (not considered by Bednarek) AND RECURRING PARAMETERS/ VALUES FOUND IN THE PARTICULAR CORPUS STUDIED FOR THIS WORK: “ORIGINARINESS” (Originary peoples/ Alien peoples (Europeans) who invaded the Americas and destroyed the originary cultures) EDUCATION (educational/non-educational) PATRIOTISM (Patriotic/non-patriotic) NATURE (Mother Nature/ natural things as contrasted with the artificial world created by Europeans)

11 Evaluative interplay The use of evaluative language is clearly interpersonal and it can be considered, as Bednarek (2008:2) observes, “the epitome of language as a social instrument”. Evaluative interplay when different types of evaluation are combined or conflated (2008: 7) There are three main types: conflation, collocation and modulation

12 EVALUATIVE CONFLATION  WHEN LEXICAL ITEMS EXPRESSING EVALUATION REALISE TWO OR MORE OF THE EVALUATIVE PARAMETERS AT THE SAME TIME Example: Reporting verbs (used to introduce attributed propositions) can normally combine an evaluation of EVIDENTIALITY (marking the source of the writer’s knowledge as HEARSAY) with an evaluation of STYLE (making a comment on a sayer’s particular way of speaking) E.g. “El peligro de perder lo que tenemos y el tomar conciencia de nuestros derechos permite que exijamos lo que nos corresponde. Es un proceso lento, pero irreversible”, explica con paciencia Mario Quinteros, dirigente de la Unión de los Pueblos de la Nación Diaguita (UPND) “The danger of losing what we have and the fact that we are becoming aware of our rights allows us to request what belongs to us. It is a slow process, but irreversible”, patiently explains Mario Quinteros, leader of the Union of Peoples of the Diaguitan Nation (UPDN) (Article on the “Pueblos Originarios” web, October 15, 2010, ) b) Similarly, evaluations of EVIDENTIALITY usually express RELIABILITY, because there is a connection between the type of source of a proposition and the reliability we attach to this type of source: Mr Burrell, who Diana famously [EVIDENTIALITY: GENERAL KNOWLEDGE/RELIABILITY: HIGH] called her rock. c) The evaluation of RELIABILITY seems to be parasitic upon COMPREHENSIBILITY: Lexical items such as clear or clearly work by saying that the speaker/writer could not be mistaken about what s/he reports, as it was ‘clear’(very comprehensible, not in need of further evidence). d) It could be argued that first person statements of MENTAL STATE: EMOTION can conflate both EMOTIVITY and MENTAL STATE. Thus, I love linguistics makes reference to an emotional response (MENTAL STATE: EMOTION) but also expresses the speaker’s positive attitude towards linguistics (EMOTIVITY). In contrast, S/he loves linguistics only makes reference to an emotional response (MENTAL STATE: EMOTION) without directly mentioning the speaker’s attitude towards linguistics.

13 EVALUATIVE COLLOCATION  THE TYPICAL OR FREQUENT CO-OCCURRENCE OF EVALUATIONS ACROSS A LARGE NUMBER OF TEXTS (IN A CORPUS). WE CAN LOOK AT THIS IN TERMS OF A ‘COLLOCATION’ OF EVALUATIVE PARAMETERS (RATHER THAN INDIVIDUAL LEXICAL ITEMS) IN DIFFERENT TEXTS AND GENRES Example: In the corpus analyzed here, the following conflation becomes a collocation, due to its high frequency of occurrence: Evaluative conflation of NECESSITY, ‘ORIGINARINESS’, EMOTIVITY and IMPORTANCE e.g.: We have to recover the values of our originary cultures NECESSITY, ‘ORIGINARINESS’, EMOTIVITY AND IMPORTANCE In newspaper articles, evaluations of MENTAL STATE often occur with evaluations of EVIDENTIALITY/RELIABILITY, since anger, resentment, etc. are emotional states that are normally only known to those who experience them, and thus the collocation with evaluations of evidentiality /reliability becomes necessary to justify their inclusion in a news report.: Activists showed their anger with the rebels by warmly applauding Mr Duncan Smith… Another common collocation in newspaper articles is UNEXPECTEDNESS with EMOTIVITY: The boss of Barclays made an amazing gaffe yesterday EVALUATIVE COLLOCATION can be also described as a collocation of lexical items from different evaluative semantic subsets, and is then related to the phenomenon of semantic preference (e.g. Partington 2004)

14 EVALUATIVE MODULATION  A specific sub-type of evaluative collocation: the collocation of different modulators of evaluation (e.g. a bit, a little, bitterly, deeply, too, very , always, most, particularly) with lexical items realizing a particular evaluative parameter or sub-type of a parameter (e.g. MENTAL STATE: EMOTION VS. MENTAL STATE: VOLITION VS. IMPORTANCE VS. EXPECTEDNESS, such as disappointed, anxious to, vital, surprising) Examples in the corpus (mostly in the informal writings on the blog and on the Facebook wall: Prefix “re-”: Soy re-nativa y a mucha honra I’m super-native and I feel very honored for that reason. Modulated ORIGINARINESS + MENTAL STATE: emotion “Mucho” : Admiro mucho las culturas originarias de America I admire the originary cultures of America a lot. Modulated MENTAL STATE: emotion “Muy”: Muy educativo Very educational Modulated EDUCATION + MENTAL STATE: EMOTION

15 Posting on Facebook (August 1, 2012): Feliz dia Madre Tierra, espérame un tiempito que voy a volver a rendirte homenaje; hay que luchar y defender nuestras raices y priorizar nuestra Cultura Originaria. (Happy day, Mother Earth. Wait a while for me and I will return to pay homage to you. We have to fight for and defend our roots and prioritize our originary culture) people like this

16 Happy day, Mother Earth  Evaluative conflation of EMOTIVITY (positive: happy day –act of congratulating. This positiveness is also transmitted through the image of Pachamama as all the sacred things in nature, as well as her prayer posture), (invoked) NATURE, and IMPORTANCE (important/sacred –use of capital letters-) I will return to pay homage to you  Evaluative conflation of RELIABILITY, MENTAL STATE, volition (I will return) and EMOTIVITY (pay homage: positive), (invoked) NATURE We have to fight for and defend our roots  Evaluative conflation of NECESSITY (We have to…), EMOTIVITY, ORIGINARINESS (our roots), and IMPORTANCE (fighting for and defending their roots is something (implicitly) positive and important) …and prioritize our originary culture  Evaluative conflation of NECESSITY (We have to prioritize), IMPORTANCE (prioritize), EMOTIVITY (implicit: “our originary culture is positive, good”) and ‘ORIGINARINESS’.

17 Comments on the “Pachamama” posting: 3831 people like thisCecilia: feliz día madre!! (Happy day, Mother!!) Rosa: feliz dia a la madre tierra; qué hermoso es presenciar esto; volvimos el viernes de Jujuy enamorados de todo y admiramos la cultura de ellos (Happy day to Mother Earth; how beautiful it is to have been present in the celebration. We came back on Friday, in love with everything, and we admire their culture)  EMOTIVITY + NATURE (Mother Earth is positively valued) + MENTAL STATE: EMOTION (How beautiful…, in love with…, we admire…) Viviana: yo voto por el campo […] yo admiro a los ecologistas que aman la tierra, sus frutos, cuidan su ambiente, lo valoran y lo ponen en practica día a día, no es fácil dejar todas las comodidades de la ciudad, para ir a juntar leña al monte, para sobrevivir a los fríos de un invierno, no es facil, tener 20 cuadras hasta la ruta mas cercanas y hacerlas 2 veces al día, no es fácil no tener aguas durante todo el dia, hasta que con mucho esfuerzo SI DIOS Y LA PACHAMAMA QUIEREN DENTRO DE UNOS MESES MIS SOLES SE MUDEN A SU CASA ECOLOGICA, un poquito mas cerca de los otros, un poquito mas cerca del rio, un poquito mas cerca de la PACHAMAMA, no es lo mismo hablar que hacer. (I vote for the countryside … I admire the ecologists that love the earth and its fruits, who take care of its environment, who value it and put it into practice day after day. It’s not easy to leave all the advantages of the city in order to go and pick up firewood in the mountain, to survive the winter cold weather; it’s not easy to have to walk 20 blocks up to the nearest road and do that twice a day; it’s not easy not to have running water all day, until with much effort and IF GOD AND THE PACHAMAMA WANT MY SUNS MOVE ON TO HER ECOLOGIC HOUSE, a little bit closer to the river, a little bit closer to the PACHAMAMA. It’s not the same to talk than to do.) MENTAL STATE: VOLITION (I vote for…) + MENTAL STATE: EMOTION ( I admire…)+ EVIDENTIALITY: PERCEPTION (It’s not easy…; It’s not the same…) + (implicit) EMOTIVITY + NATURE (Pachamama as a positive value)

18 Cristina: "TAITA" BENDIGA A TODOS MIS HERMANOS POR DEFENDER A NUESTRA MADRE TIERRA Y A QUIENES DAN SU AMOR INCONDICIONAL POR CONSERVARLA VIVA. (God bless all my brothers and sisters for defending our Mother Earth, and those who give their unconditional love for keeping it alive.) MENTAL STATE: EMOTION (God bless…) + EMOTIVITY + NATURE (Mother Earth positive) Miriam: No alcanza la vida para para pedir perdón a quienes veneran nuestra tierra mientras los que nos gobiernan la destruyen! (Life is not long enough to apologize to those who worship our Earth, while those who govern destroy it!) EVIDENTIALITY: PERCEPTION (Life is not long enough…) + (implicit) MENTAL STATE: EMOTION + NATURE (Those who worship our earth are good, while those who govern and destroy it are bad) Susana: ¡QUE GRANDES NUESTROS PUEBLOS! (Our peoples are great!/ How great our peoples are!) MENTAL STATE: EMOTION + EMOTIVITY Elsi: Me encanta; yo creo que uno nunca se puede olvidar de su origen. En el norte se es coya, chaguanco , guarani, toba, guichi. En mi sangre corre un poco de chaguanca o guarani; soy renativa y a mucha honra. Te mando un beso y cuando quieras te invito a mi casa a comer picante del norte. (I love it. I think one can never forget one’s origins. In the north you can be coya, chaguanco, guarani, toba, guichi. In my blood runs a bit of chaguanca or guarani; I’m super-native and I feel very honored for that reason. I send you a kiss and whenever you want I invite you to my house, to eat hot food from the north.) MENTAL STATE: EMOTION + EMOTIVITY (I love it; I feel honored…) + POSSIBILITY (One can never….) + ORIGINARINESS (our origins are good)

19 From: http://www. taringaFrom: Pueblos originarios, es una propuesta audiovisual que nos acerca a la mirada y a la voz de los pueblos originarios de la Argentina en toda su diversidad y riqueza, y que contribuye a consolidar el reconocimiento de la plurietnicidad y pluriculturalidad del país. La investigación de los distintos pueblos originarios nos permite captar la riqueza en la diversidad de contextos, formas de vida y cosmovisiones que actualmente se desarrollan en nuestro país. Centrando la mirada en las formas de expresión de la vida cotidiana, la serie se propone mostrar al público en general (el que incluye también como espectadores a los miembros de los pueblos indígenas actuales) cada una de las formas de vida de esos pueblos, como partes o fragmentos significativos de una totalidad que es la sociedad argentina y sus múltiples formas culturales. […] Presentation of the Originary Peoples website as an audiovisual proposal that gets us closer to the view and the voice of the Argentinian originary peoples in all their diversity and richness, and which contributes to consolidate the recognition of their multi-ethnicity and the multiculturality of the country. Most pictures in this site and the people in it are evaluated as beautiful, colorful, or very dignified

20 Some blog comments: Muy bueno. Interesante :D Very good. Interesting :D MENTAL STATE: EMOTION + EMOTIVITY (Both in the words and the emoticon) Muy buen post QUINTINA...excelente la info. Cuanto hay por conocer de nuestros pueblos. Gracias por hacerme conocer mas de la Argentina profunda. Excelente, Ergo: Very good post, Quintina… Excelent information. There’s still much to know about our peoples. Thanks for making me know more about deep Argentina. Excelent, ergo: (emoticon: Good post!) MENTAL STATE: EMOTION + EMOTIVITY (Both in the words and the emoticon) + MENTAL STATE: KNOWLEDGE (There’s still much to know; Thanks for making me know… Gran trabajo quinti dejo punto y a favoritos. :) Great work, Quinti. I leave points and put it into my favorites  Muy educativo, excelente post, felicitaciones! Very educational. Excelent post, congratulations! EDUCATION (Very educational) + MENTAL STATE: EMOTION (Excelent post, congratulations!)

21 “La tierra no pertenece al hombre, sino el hombre a la tierra\" Espero que en algún momento, se les puedan dar las tierras necesarias para que vivan dignamente, sin renunciar a su cultura. Muy lindo y completo post amiga The land does not belong to humans, but humans belong to the land/ I hope these peoples can be given the necessary lands for them to live in dignity, withouth renouncing their culture. Very good and complete post, my friend. (implicit) ORIGINARINESS + MENTAL STATE: KNOWLEDGE ( (I know) the land does not….) + EXPECTEDNESS + ORIGINARINESS (I hope…) + MENTAL STATE: EMOTION (Very good and complete….) Excelente post! mi abuela era indigena del norte. Nunca la conocí, pero me hubiese gustado, admiro mucho las culturas originarias de America. Mientras más he leido más me he sorprendido. Saludos y te felicito por este excelente post.- Excelent post! My grandmother was an indigenous woman from the North. I never met her, but I would have liked to; I admire the originary cultures of America very much. The more I’ve read, the more surprised I have become. Regards, and congratulations for this excelent post. MENTAL STATE: EMOTION + EMOTIVITY (Excelent post!; I admire…; congratulations….) + (implicit) ORIGINARINESS + EXPECTEDNESS (…the more surprised…)

22 No olvidar a los pueblos originariosNo olvidar a los pueblos originarios! Never forget the originary peoples! ORIGINARINESS + (implicit) IMPORTANCE quintina AMO este post! yo soy descendiente (mezclada) de Aonikenk y creeria que algo de kolla tambien...es una re historia la de mi flia. Y la campañana del desierto para cualquiera que sepa un poco de historia fue una de las peores masacres... y todo por querer ocupar la patagonia a su manera... :cry: Quintina, I LOVE this post! I’m a (mixed) descendant of Aonikenk, and I would think that I have a little bit of Kolla as well… It is a super-story, my family’s one. And the dessert campaign, for anyone who knows a little bit of History, was one of the worst masacres…. And everything just because they wanted to occupy the Patagonia their way :cry: MENTAL STATE: EMOTION + EMOTIVITY (I LOVE this post! ; :cry:) + ORIGINARINESS (I’m a….; It is a super-story….) + EVIDENTIALITY (…for anyone who knows a little bit of history… was …. masacres)

23 Argentino no fue Roca en la conquista del desierto Maldigo a los españoles! y maldigo a la religion!! Sangre Nativa hay en mis venas!! Re Contra Re Bueno el Post +10!!! Roca was not Argentinean in the Conquest of the Desert! PATRIOTISM + MENTAL STATE: EMOTION Damned Spaniards! Damned religion!! Native blood runs through my veins!!! Super-duper good post + 10!!! MENTAL STATE: EMOTION (Negative) + ORIGINARINESS (positive)

24 SUMMARIZING: In all the texts studied, the main recurrent evaluative parameters seem to be the following: MENTAL STATE: EMOTION EMOTIVITY ORIGINARINESS NATURE Also, there is a recurrent collocation of the following evaluative conflations: MENTAL STATE: EMOTION + EMOTIVITY + ORIGINARINESS + NATURE RELIABILITY + MENTAL STATE: VOLITION + EVIDENTIALITY NECESSITY + IMPORTANCE + EMOTIVITY + ORIGINARINESS’ Evaluative modulation seems to appear mainly in the informal comments in the blogs and Facebook wall, and it is not varied. All of the examples found co-occur with MENTAL STATE: EMOTION, and are used to emphasize or enhance the emotion (re-; muy, mucho)

25 The concepts of indigenous people/indians vsThe concepts of indigenous people/indians vs. that of originary people and their collective Idealized Cognitive Models (Lakoff’s (1987) ICMs)

26 IDEALIZED COGNITIVE MODELSWe organize our knowledge by means of structures called idealized cognitive models, or ICMs. Category structures and prototype effects are by-products of that organization. Each ICM is a complex structured whole, a gestalt, which uses four kinds of structuring principles: propositional structure (as in Filllmore’s frames), image-schematic structure, as in Langacker’s cognitive grammar), metaphoric mappings and metonymic mappings (as described by Lakoff and Johnson) Each ICM, as used, structures a mental space. Any element of a cognitive model can correspond to a conceptual category. Idealized models do not always fit the world very precisely. They are oversimplified in their background assumptions. There will be some segments of society where the idealized model will fit reasonably well, and some others where it will only fit well, somewhat well, pretty badly, badly, or not at all. (Lakoff, 1987:68)

27 Dictionary definitions of the terms indio/a, indígena, aborigen and pueblo originarioA native inhabitant of the Americas (West Indies) indio1, dia. (RAE) 1. adj. Natural de la India. U. t. c. s. 2. adj. Perteneciente o relativo a este país de Asia. 3. adj. Se dice del indígena de América, o sea de las Indias Occidentales, al que hoy se considera como descendiente de aquel sin mezcla de otra raza. U. t. c. s. 4. adj. Perteneciente o relativo a estos indios. Traje indio. Lengua india. 5. adj. despect. Guat. y Nic. inculto (‖ de modales rústicos). 6. m. Cuba. Sol. EL indio. indio de carga. m. indio que en las Indias Occidentales conducía de una parte a otra las cargas, supliendo la carencia de otros medios de transporte. caer de indio. 1. loc. verb. R. Dom. Caer en un engaño por ingenuo. hacer el ~. 1. loc. verb. coloq. Divertirse o divertir a los demás con travesuras o bromas. 2. loc. verb. coloq. Hacer algo desacertado y perjudicial para quien lo hace. Hice el indio al prestarle las cinco mil pesetas que me pidió. ¿somos indios? 1. expr. coloq. U. para reconvenir a alguien cuando quiere engañar o cree que no le entienden lo que dice. subírsele a alguien el ~. 1. loc. verb. Am. montar en cólera. A coarse-mannered, uneducated person The indian carrying the loads (similar to a slave) An easily deceived, naïve person ‘Entertaining’ person who becomes everyone’s laughingstock A person who does not understand what is said to him/her To become angry, to fly into a rage

28 INDÍGENA: They constitute a minorityLos términos "amerindio" y, en menor medida, "indígena" han venido a reemplazar al antiguo y ambiguo término indio (Wikipedia). indígena. (RAE) (Del lat. indigĕna). adj. Originario del país de que se trata. Apl. a pers., u. t. c. s. (General sense) Wikipedia: Indígena es un término que, en un sentido amplio, se aplica a todo aquello que es relativo a una población originaria del territorio que habita,[1] cuyo establecimiento en el mismo precede al de otros pueblos o cuya presencia es lo suficientemente prolongada y estable como para tenerla por oriunda (es decir, originario de un lugar).[2] Con el mismo sentido se utiliza, con mayor frecuencia, el término equivalente nativo, presente en expresiones como "idioma nativo". También es habitual utilizar términos como pueblos originarios, naciones nativas o aborígenes.[3] En sentido estricto y más habitualmente, se aplica la denominación indígenas a las etnias que preservan las culturas tradicionales. Con este alcance, se denomina indígenas a los grupos humanos que presentan características tales como: pertenecer a tradiciones organizativas anteriores a la aparición del estado moderno, pertenecer a culturas que sobrevivieron la expansión planetaria de la civilización occidental. Hay que hacer notar que este tipo de clasificación es para separar a los pueblos que no tienen ascendencia europea.[cita requerida] Sin embargo; los lapones ponen en entredicho el concepto de lo indígena para el continente europeo por ser un pueblo que tiene las mismas características tribales de otros pueblos primitivos del mundo.[4] Los indígenas frecuentemente constituyen una minoría (aunque en algunos casos son mayoría), dentro de estados nacionales de corte europeo, organizados según pautas culturales, religiosas, políticas, económicas, raciales, etc., propias de un entorno mayoritariamente europeizado. De este modo, en el sentido más restringido y utilizado del término, «lo indígena» hace referencia a un remanente pre-europeo que representa en sí mismo una antítesis de la cultura europea. Siguiendo este uso, no es infrecuente hablar de pueblos indígenas en distintas partes del mundo. Por ejemplo, suele considerarse que los maoríes son un pueblo indígena de Nueva Zelanda. También puede hablarse de indígenas en Borneo, en África y en otros lugares. Sin embargo, las poblaciones nativas de Australia, aun siendo también indígenas, se conocen bajo la denominación distintiva de aborígenes. Otros pueblos que mantienen fuertes pautas culturales previas a la expansión mundial europea, como los chinos, hindúes, japoneses, persas, árabes, judíos, egipcios, etc. no suelen incluirse en el término «indígena» en sentido estricto. Con un sentido más restringido aún, se aplica usualmente el término «indígena» a los indígenas americanos, también llamados «amerindios», «indios», «nativos americanos», «pueblos originarios» o «primeras naciones».[5] Ethnic groups who preserve their traditional culture (which was previous to the expansion of Occidental civilization) Non-European peoples Narrow sense: American indians (Originary Peoples or First Nations)

29 Primitive inhabitant of a country, in contraposition to the people who settled down in such country in a later period ABORIGEN: aborigen. (RAE) (Sing. formado a partir del pl. lat. aborigĭnes). 1. adj. Originario del suelo en que vive. Tribu, animal, planta aborigen. 2. adj. Se dice del primitivo morador de un país, por contraposición a los establecidos posteriormente en él. U. m. c. s. pl. Aborigen De Wikipedia, la enciclopedia libre Saltar a: navegación, búsqueda Aborigen puede referirse a: Los aborígenes australianos, descendientes de los primeros habitantes del continente australiano y sus islas adyacentes. Los aborígenes canarios o guanches, antiguos habitantes de la isla de Tenerife, de origen bereber. Los maoríes, aborígenes de Nueva Zelanda. Los aborígenes cubanos, pueblos y etnias que poblaban Cuba a la llegada de los españoles. Los aborígenes de Taiwán, también llamados gaoshan. Los amerindios o indios americanos. Los indígenas de cualquier parte del mundo. It is normally used for the indigenous inhabitants of particular locations, such as Autralia, the Canary Islands or New Zealand) (Maories)

30 PUEBLOS ORIGINARIOS: originario, ria. (RAE) (Del lat. originarĭus).The terms “amerindian” and “indigenous” have been discredited in favor of the more self-assertive term “originary”, which is nowadays used in the emancipated media so as to vindicate their culture and their interests in the American continent originario, ria. (RAE) (Del lat. originarĭus). 1. adj. Que da origen a alguien o algo. 2. adj. Que trae su origen de algún lugar, persona o cosa. Entre numerosos movimientos nativos amerindios también ha perdido crédito la designación indígena en favor de términos de autoafirmación como "originario". De esta forma, muchos grupos que antes se identificaban genéricamente como indígenas ahora lo hacen como originarios o recurriendo directamente a etnónimos tradicionales o en sus lenguas vernáculas. (Wikipedia) Pueblos originarios es la denominación con la que se conoce a los indígenas americanos a manera de reivindicar su cultura y sus intereses en el actual continente americano (o Abya Yala como era llamado en el idioma del pueblo Kuna), tiene un uso muy difundido en los medios progresistas en la actualidad. Esta terminología sin embargo puede hacerse extensiva para referirse a todos los habitantes de cualquier lugar del mundo cuya cultura, historia, tradiciones, cosmología y forma de vivir tengan un arraigo profundo y sean consecuencia directa del territorio que habitan, el cual es partícipe y a la vez sustento de las características mencionadas.

31 Two basic meanings for the term indio/a in Spanish:An inhabitant of India A native (indigenous) inhabitant of the Americas

32 Indio/a (a native indigenous inhabitant of the Americas)Attempted ICM for the Spanish concept indio/a as an indigenous person in the Americas, Propositional model or frame of the concept Indio/a (a native indigenous inhabitant of the Americas) An original descendant of the indigenous tribes of America (pre-European) A rough-mannered, non-educated person A dirty, ignorant and treacherous person An person who flies into rages (subírsele a uno el indio) Someone whose job has slavery features or connotations (indio de carga) A funny, entertaining (but easily ridiculed) person, (hacer el indio) A naïve person A ridiculous person (hacer el indio) Cluster model  A number of cognitive models combine to form a complex cluster that is psychologically more basic than the models taken individually. (Lakoff, 1986: 74). They are all indians by virtue of their relation with the ideal/central case (prototype), where the models (stereotypes) converge. Propositional models specify elements, their properties, and the relations holding among them.

33 ICMs for Sp. indígena and aborigenOriginal, native primitive inhabitant of a territory Indian cultures of America (restricted sense) Ethnic groups who preserve their traditional culture Anti- (and Ante-) European minority groups Traditional cultures that survived the planetary expansion of Occidental civilization Traditional cultures existing before the constitution of modern states Aborigen Primitive, original, indigenous inhabitant of any country Maories Canary Islands Cuban Taiwan Amerindians Australians

34 ICM for the Sp. concept of pueblos originarios:Originary peoples of (mainly South-) America (restricted sense) Beautiful, colorful, very dignified people Self-assertive native people Peoples who worship and are in close contact with Mother Nature (Pachamama) The concept includes many (evoked) positive values (as seen in the corpus examples and pictures) Progressive, revindicative peoples (who fight for their rights and values) Peoples whose culture, traditions, customs and cosmology are a direct and profound consequence of the place where they live. (wider sense) Could be equivalent to “First Nations” in English.

35 Evaluative content of the four concepts The central case or prototype here (where all these concepts converge) would be the idealized model of a native, original inhabitant of a given territory (neutral evaluative content). Indios/as (-) (Negative evaluative features: ignorant, uneducated, violent, treacherous, etc.) Pueblo originario (+++) (positive evaluative features: dignified, self-assertive, revindicative, originariness, associated to the values of nature (Mother Earth) people, etc. Aborígenes (+ -) (natives of some particular places: Australia, Canary Islands, etc. Primitive people (-)) Indígenas (- +) (some neutral features + some negative (evoked) evaluative features –uneducated, for instance)

36 Old (pre-internet) ICM for “indios/indígenas”(relationships)REST OF THE WORLD INDIOS OBLIVION UNDERESTIMATION OF THEIR CULTURE AND VALUES DISTRUST, DISRESPECT SILENCE, BLOCKED COMMUNICATION PASSIVE STANCE

37 Evolving ICM for “pueblos originarios” (relationships)REST OF THE WORLD ORIGINARY PEOPLES SUPPORT ADMIRATION AND RESPECT EMPATHY COMMUNICATION THROUGH THE WWW. ACTIVE STANCE PRESENTATION OF THEIR VALUES BY MEANS OF TEXTS, IMAGES AND VIDEOS DEFENCE OF THEIR RIGHTS AND THEIR CULTURE

38 MAIN CONCLUSION I argue that both the kind of evaluative interplay found in the corpus and the positive evaluative content that the concept (and consequently its ICM) of originary peoples is gaining through the globalization of their culture on the World Web may as well be gradually contributing to alter and change the collective idealized cognitive model (ICM) of the concept of “indigenous people” from this particular location of the globe. It is important to remark here that (evaluative) language and communication play an essential role in this process of change, because it is mainly through language and discourse that these evolving societies are voiced.

39 REFERENCES Bednarek, Monika (2008). “An increasingly familiar tragedy”: Evaluative collocation and conflation. Functions of Language, Volume 15, Nº Diccionario de la lengua española on-line: DRAE (Vigésima segunda edición). Real Academia Española. Krzeszowski, T.P. (1990). The axiological aspect of idealized cognitive models. In J. Tomaszczyk & B. Lewandowska (eds.), Meaning and Lexicography. Vol II R.R.K. Tübingen, Lakoff, George (1987). Women, Fire, and Dangerous Things. What Categories Reveal about the Mind. Chicago: The University of Chicago Press. ‘Pueblos Originarios de Argentina’ website: Pueblos originarios Facebook wall Osgood (1980). Lectures on Language Performance. New York: Springer-Verlag. Osgood, Charles E., Suci, George, & Tannenbaum, Percy (1957). The measurement of meaning. Urbana, IL: University of Illinois Press. Robertson, R. (2003). Glocalización: tiempo-espacio y homogeneidad-heterogeneidad. Cansancio del Leviatán: problemas políticos de la mundialización. Madrid: Trotta.  Thompson, Geoffrey & Susan Hunston (2000). Evaluation: An Introduction. In Hunston & Thompson (eds.), (2000). Evaluation in Text. Authorial Stance and the Construction of Discourse. Oxford: Oxford University Press Wikipedia, The Free Encyclopedia: Consulted on August 11th, 2012.

40 THANK YOU!!!