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Abya Yala

From Wikipedia, the free encyclopedia

Abya Yala (from the Kuna language: 'Abiayala', meaning "mature land"[1]) is a neologism used by some indigenous peoples of the Americas to refer to the American continent.[2] The term is used by some indigenous organisations, institutions, and movements as a symbol of identity and respect for the land one inhabits.[3] The increasing usage of the term can be viewed in the context of decolonization, as it serves to create an understanding that "land and discourse, territorio y palabra, cannot be disjointed" and a geography in which a struggle for sovereignty and resistance occurs on an everyday basis for Indigenous communities.[4]

Origin and usage

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The name, which translates to "land in its full maturity", "land of lifeblood", or "noble land that welcomes all" originates from the Guna people who once inhabited a region spanning from the northern coast of Colombia to the Darién Gap, and now live on the Caribbean coast of Panama, in the Comarca of Guna Yala.[5] The term is Pre-Columbian.

The first explicit usage of the expression in its political sense was at the 2nd Continental Summit of Indigenous Peoples and Nationalities of Abya Yala, held in Quito in 2004.[6] Despite each indigenous group on the continent having unique endonyms for the regions they live in (e.g. Tawantinsuyu, Anahuac or Pindorama), the expression Abya Yala is increasingly used in search of building a sense of unity and belonging amongst cultures which have a shared cosmovision (for instance a deep relationship with the land) and history of colonialism.

The Bolivian indigenist Takir Mamani argues for the use of the term "Abya Yala" in the official declarations of indigenous peoples' governing bodies, saying that "placing foreign names on our villages, our cities, and our continents is equivalent to subjecting our identity to the will of our invaders and their heirs."[7] Thus, use of the term "Abya Yala" rather than a term such as New World or America may have ideological implications indicating support for indigenous rights.

A publishing house in Ecuador, Editorial Abya Yala, chose its name according to Takir Mamani's suggestion.[3] The name has also been used by an independent theater in Costa Rica, Teatro Abya Yala,[2] and by a San Francisco video production and web design firm, Abya-Yala Productions.[6]

A similar term referring to the northern part of the continent is Turtle Island, which is used by several Northeastern Woodland Native American tribes, especially the Haudenosaunee or Iroquois Confederacy, for part of the continent.[8]

An anthology titled "Turtle Island to Abya Yala", featuring 60 Native American and Latina women artists and poets, had raised startup funding on Kickstarter as of 2011.[9]

Criticism of the term

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Some critics assert that the Guna people do not refer to the entire American continent when using the term Abya Yala, arguing that, cosmologically, the Guna refer to their ancestral lands.

However, studies by Guna intellectuals, such as the ethnolinguist Abadio Green Stocel and the sociologist and poet Aiban Wagua, indicate that the construction of the cosmogonic meaning of Abya Yala is related to the partitioning of Mother Earth into continents. In this process of creation and separation of the world, Abya Yala corresponds to the continent inhabited by Indigenous peoples, effectively assuming a continental nuance, distinct from the term associated specifically with the territory occupied by the Guna people, Guna Yala.

Moreover, the use of this term, which has been considered lacking demonstrable historical foundations, has been adopted by scholars proposing decolonial academic perspectives (Arturo Escobar and Walter Mignolo, among others) and by some Indigenous groups, in some cases associated with leftist ideological political movements in various countries on the continent, without a connection to the different cultures that have developed in the continental territory. In particular, the use of the term was promoted by the political movement of Bolivian Aymara Indianist Constantino Lima (self-named Takir Mamani, b. 1933) after a visit to Panama. Bolivian Indianists Pedro Portugal Mollinedo and Carlos Macusaya Cruz narrate this in their book El indianismo katarista. Una mirada crítica:

“[Constantino Lima] stopped to visit the Indigenous peoples of Panama. There, he learned that they referred to their lands as Abya Yala:

‘It was an unforgettable day because after 500 years of artificial separation, the moment came when I met the Guna brothers. I arrived at the island of Ustupo, one of the 300 islands of San Blas (Republic of Panama). Indeed, it was a solemn meeting. As we embraced, our hearts seemed to be conversing as well, because the diastole and systole seemed to leap like the finish of a race. The saylas [keepers of traditional wisdom] were the first to welcome me with the rigors and customs of decent Indigenous people. Among many things, we reached the name of their lands. It was a 76-year-old sayla, accompanied by others, who narrated the history passed down verbally from generation to generation, and that could no longer be kept silent in front of a brother who arrives from such distant lands.’ Regarding whether that name would be restrictive for the use of the Guna and its meaning, [Constantino] Lima states: ‘When asked [by the sayla] if that name was only for what is called Central America, he exclaimed: “No: it is the name of the entire territorial mass, that is, everything they call North America, Central America, and South America. Abya-Yala encompasses all of this. In our language, abya means ‘land’ (like something from Pachamama and many additions) and yala is a young man in the prime of youth. Thus, Abya-Yala is the territory in full bloom of youth.”’

El indianismo katarista. Un análisis crítico (2016: 272)

Pedro Portugal Mollinedo and Carlos Macusaya Cruz

According to critics of the term, each culture gave a name in its respective language to the territory they occupied. The Guarani territory was called Yvy Marãe'ỹ by its inhabitants (translated in ancient times as ‘virgin land’ and currently as ‘land without evil’). This region extended into what is today Paraguay, southern Brazil, and northeastern Argentina.

See also

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References

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  1. ^ Juncosa, José F. (September 1987). "Abya-Yala: una editorial para los indios" (PDF). Chasqui (in Spanish) (23): 39–47.
  2. ^ a b "Abya Yala". Asociación Cultural para las Artes Escénicas. Retrieved 2013-05-11.
  3. ^ a b "Abya-Yala - ¿Quiénes somos?" (in Spanish). Archived from the original on 2013-05-28. Retrieved 2013-05-11.
  4. ^ "Decolonial: Abya Yala's Insurgent Epistemologies". THE FUNAMBULIST MAGAZINE. 2023-10-25. Retrieved 2024-04-12.
  5. ^ López-Hernández, Miguelángel (2004). Encuentros en los senderos de Abya Yala (in Spanish). Editorial Abya Yala. ISBN 978-9978-22-363-5. Retrieved 11 May 2013 – via Google Books.
  6. ^ a b "Abya-Yala Productions". Archived from the original on 2013-05-20. Retrieved 2013-05-11.
  7. ^ Nativeweb.org
  8. ^ a b Johansen, Bruce E.; Mann, Barbara Alice (2000-05-30). Encyclopedia of the Haudenosaunee (Iroquois Confederacy). Bloomsbury Academic. ISBN 978-0-313-30880-2.
  9. ^ "Turtle Island to Abya Yala - A New Anthology by Native Women by Macha Femme". Kickstarter. Retrieved 2013-05-11.
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