does know Blogging. For Nallibe Gutierrez Vanegas 
does know Blogging Is For Nallibe Gutiérrez Vanegas
Literature Student Universidad Javeriana.
November 23, 2009
Blogging Is that if you know . Simanca Estercilia Pushaina, Wayuu writer is a writer who is part of their tradition translate literature emergencies that could occur in ancient peoples. The writer is young and has the capacity to love their family heritage together with its reality as a young writer who moves between both worlds, the Indian and Western. Estercilia has a blog which captures the majority of their work and reflections.
Blog is a non-conventional communication, a form of expression on the Web, a clear and vivid example of the technological achievements of the West. A blog is a wall, a public platform from which to speak, from which it can open space for expression that may have been denied by the establishment. For minorities and marginal groups the Web has become A real and effective dissemination of ideas and feedback in a way that process directly with the reader.
The neglect and marginalization in which they have always been indigenous peoples makes it urgently requires a platform through which to express many cultural traits and identity. The existing restriction may respond to a voluntary invisibility or marginalization by the central government.
Literature can be configured as a kind of lifeline to retrieve the memory or tradition, or that can secure a certain cultural traits.
Estercilia from his blog, which is called http://manifiestanosaberfirmar.blogspot.com/ Disseminates the Wayuu cultural values, which are his legacy. It is noteworthy that a Western tool such as a blog, let ancient knowledge, ancient and battered by the same westward spreads.
This situation poses a clear problem is: How and to what extent the Wayuu ancestral tradition continues or is lost through the spread made a mass medium?
addition to the literary value of work Estercilia and analysis of his style, you also have to analyze everything that involves social work and the free publication of his work on the Web. A writer with publications
recognized that uses the Web to carry out work social and furthermore that uses these communication tools is a quite interesting character. Is a character of a world unknown to most Western that exploits one of the largest Western advances to preserve the culture of their ancestral village.
We can not address the literature made by the Indians, without understanding at all, it does not explain Juan Guillermo Sanchez in his essay contemporary Indian poetry: the word (tziij) Humberto Ak'abal: From the study of literature, words such as literature, writing, language or world are restated from cultural exchanges with indigenous peoples. Today it is unacceptable to continue traversing the history of world literature with a single lens. It is necessary to recover the "other" versions and voices of history, and "other" statements and codes which are also generated art and literature. We therefore believe that to get into contemporary Indian poetry is indispensable unleash some knots that for centuries have drowned a possible look into this "other" that also inhabit our territory and, therefore, reflects us. (Sánchez, 2007, 78) .
As non-indigenous readers if we understand the native text although this is written in Castilian and in the case of publications Estercilia who performed their work in Castilian, we forced to try to understand, to investigate and above all realize that is not part of the custom of the West, may be more sophisticated than his words, is the work of understanding the "other" mentioned Sánchez, eventually we will fully enjoy the indigenous writing.
Estercilia The literary genre is the poem she has written and published short stories, but the theory advanced by Sanchez also applies to this genre, and I would say to other genres in the sense that the writer also indigenous inhabit our world, and more specifically the contemporary Indian writers are somewhat inhabitants of two worlds, many of whom are bilingual, who look at it metaphorically as a bridge between the world alijuna and the indigenous world, as does Estercilia with the Wayuu and the rest of Colombia and the planet. If the native also writes, and creates, expresses and lives as does the non-indigenous, it is our duty to face against a piece of Indian origin but do understand that part of our country, and even give us written translation or in our mother tongue, can not be taken so lightly, the reader is indigenous shall not commit to trying to understand situations, socio-cultural world that unfolds before your eyes, in a book or a blog through web or through a story of a grandfather exponent of the culture as oralitura also is literature, is an expression, it is art, and should be respected as such.
You should be aware that many Indian stories that we read today have their origin in the word, perhaps not originally read as grandparents or their mothers had, but we know that contemporary indigenous writers reflected their culture and stories that are part of their tradition become a focal point of his writing, in the case of Estercilia to take an obvious example is the tale of "Running a small Maiden through this beautiful story , tells Estercilia own reality of the Wayuu culture concerning the closure on the need for traversing the girls in their village to become majayut (Miss). Given this renewed commitment of non-Indian reader or analyst, who must know something of the culture, yet we know that the trial in most cases is incomplete and biased.
This refers to the social and cultural environment of the writer and the influence of this in writing, even if we look through the formal and stylistic side know that if we face a text translated into Castilian by a third party, possibly attempt a literal translation, omitting the fact that there is a gap between cultures in the field of words and one should not take so lightly, that is why it is optimal to read writers who publish in two languages, which are themselves alijuna who can convey the feeling through the second language. Jorge Miguel Cocom Pech, addresses the issue by focusing on the problem of maintaining the style of the olaritura the time of writing and publishing.
[...] persist in the writing of new literary texts of indigenous origin, in this case Maya, its original beauty, it being understood, unpublished images, internal orchestration of verse, backed by the potential vocabulary and idiomatic both in the indigenous language as in the target language? [...] (Cocom Pech, 2008.)
This problem viewed and analyzed by an Indian writer of the Mesoamerican area, makes us understand that not even the Indians themselves can understand the problems that can create fact that their traditions are being written, and even more free publicity, a mass medium for the West mainly as the internet. Should be studied in depth the reactions of the Wayuu against Estercilia work, and we could not get beyond being almost ignorant of the origins of their stories and how are these represented in the community in daily life. The thesis explains Cocom Pech will suffice to understand by now that the work of the writer is completely reliable, and it is she who expresses with other writers Wayuu tradition through letters in Castilian:
[...] on the other, but if someone know the grammatical properties, potential vocabulary, idioms, speak and write in the native language, but also knows the same about the English language, is likely to give us a complete picture about the origin, structure and use of literary resources applied the text. (Cocom Pech, 2008)
This is fully applicable to the case of Estercilia, because she has Wayuu home as their mother tongue Wayuunaiki and also is a writer by profession, academic, has studied law, and his encounter with the "other world" our world was always present in his life. As lawyer and writer Wayuu, dominating the English language, we can say with certainty based on the answer given Cocom Pech to the problems he raises about the persistence of the origin and form of indigenous literature, which offers its Estercilia stories complete work that manages origin, history, content, and form their own literary culture and ours, making a perfect unification.
Assuming that Estercilia Wayuu Simanca is a writer who is at the height of any no contemporary writer Native and indigenous, and she is through their stories aesthetically beautiful who opens a window into that world unknown to many, thereby fulfilling its objective and social commitment, because she is a woman committed to her people, and through her blog as she herself says: "DO NOT KNOW SIGN EXPRESS, IS A private non-profit organization that aims for WAYUU INDIGENOUS WELFARE IN THE PROTECTION OF CULTURAL ELEMENTS FOR RELEASE" seeks a transfer of information held through a web platform free of charge, holding informational and educational purposes, taking as a tool spread their word, Estercilia illustrates the Wayuu tradition.
[...] In one of his most famous, titled "Is not able to sign. Born: December 31," from the unsuspecting eyes of a young Indian, shows disrespect, the abuse and exploitation they are subjected Wayuu indigenous by politicians. The narrator sees the hypocrisy and absurdity of the political maneuvers of arijunas. (Patiño Mejia, 2007)
his writings not only serve as a window to know the Wayuu culture but she also made a protest, and that voice alijuna accusing the abuser, the corrupt politician, she plays the theme of the meeting of two worlds, the world and the world Colombian Wayuu alijuna, this world that operates land, buying votes, and that often by the Wayuu ingenuity considered as "dumb and manipulable, and interactions that occur between the Wayuu and alijunas, which many times end up being exploited by the alijuna to the Indian. Estercilia who has always expressed a desire to serve their community, denounced done through performing in his lyrics, and on its position as a writer uses personification techniques, find that through the voice of an innocent girl recreate situations seen every day in the community.
About creating characters, characters with voice and character, which are used by the writer as a means to an end to show their culture, take for example the story "The closure of a small girl," the narration is done through homodiegetic a narrator who changes the course of history autodiegetic are voices, voices of little girls Wayuu living majayut transformation to a girl who goes by the closure and another girl who does not live, but learns process and the customs of the people of his father.
In the story of "Is not able to sign" the narrator is autodiegetic and also a girl, small and innocent tells the story their eyes, with all the innocence of his age, the small denounce corruption and subjugation that face their people, given by the alijuna. These are clear examples of the technique used by the writer for cosmetic purposes, social purposes as well, intending to raise the voice that should not be more silent and seeks to make a public complaint. At this point I would make a compliment because the work is moving and entertaining.
These techniques observed and highlighted in his writing style, are the result of the study, dedication and above all the origin of the writer, this same Cocom Pech says:
[...] also in the narrative genre, called attention to the texts, including "Is not knowing how to write" of Estercilia Simanca, Wayuu of Colombia and the latest death of Nicolas Huet, writer Maya Tzotzil language. Texts in where there is a technique and craft in his writing, but require more effort stylistic, but why not recognize that their voices are in the vicinity of the ancient word to his natural idiom in which intermingle metaphors and other resources of poetry in their native languages. I would say that these findings are biased because, as a reader, and I had only read the version in English. I think the same about those who do not know writing in indigenous languages \u200b\u200band recently started working on a fledgling literary criticism to poetry and narrative texts in original languages. (Cocom Pech. 2008)
With the above retake the fact that the style Indian literature draws on two sources, the western known to us and remove the poetics of culture, the resulting work of the likes of Estercilia. It then creates the question why she exposes her quality work for all and for free?. Estercilia
Western uses tools like the internet publication of his texts, like other contemporary Indian writers, and this new phenomenon called much attention, because in some way reinforces the view which holds that Brotherston different American literature can be read like chapters of a book, which he calls The Book of the Fourth World. States that the American text, distributed in different geographical regions and with different modalities: glyphs, and amoxtli quipus, among others, is a body that has some common elements. Studying gender discover how Native American literature has appropriated some Western ways. (Brotherston 1997).
Western forms enrich indigenous literature, as it manifests an Indian writer:
[...] Therefore, In this research and possible development of aesthetics in our vernacular, in the short to medium term, consider of vital importance that the Indian writer knows and applies, in the creation of literary texts, writing the alphabet of aesthetics. Only in this way, maybe not his unique condition, we will be able to offer over time, the universal work that so worries Juan Gregorio Regino, and other writers in indigenous languages, such as a server, we want to make a mark in literature of Mexico and America. Hence, it is necessary at present to overcome the fear of being contaminated by the influence of other literatures outside of our that more than impoverish and dominate us, enrich our proposals literary omen exists that cultural diversity can become the herald of a new era for Indian literature. (Cocom Pech. 2008).
With this, we understand that the contemporary Indian writer is willing to create a literary style, to create a shared canon, and also be part of a universal canon, in every sense of the word universal without being exclusionary, with minorities or with the East. Also in this plane of ideas, the Indian writer is willing to share and use the text media in the West using the web tools that have taken the world During the last decade mainly.
The impact that is created through the distribution of information in a massive and free also is reflected in the creation of new cultural forms, sometimes at the expense of pre-established forms and sometimes filling gaps in society. Likewise gives us the tools to understand how a mass medium can reconfigure the cultural spectrum of society, either by giving voice to some sectors or silencing others. The communication is rather flat and static, in contrast, is dynamic and full of nuances relief. (Eco.2004). This
we can take to our case study thinking about the publication of texts on the Internet, which leads to the replacement of paper computer, which is nothing more than changing habits, accommodation to a new lifestyle or make way for a new style in our lives, sometimes not so radical and regular readers will know to combine the tools library and read in front of computers and the book, giving the new tool usage that becomes necessary, because it gets to fill that void, I explain: for a Indian writer has a purpose of protest and be released or to any writer who has something to say and can do so via the Internet will, because this being a media Massive, which currently reaches many recipients still many more of these that could be achieved by publishing a book the traditional way, you will be part of his life "post" everything that will lead to further their cause and advertise others who are in the same condition.
Estercilia through your blog is giving voice to his people, it is she who becomes the spokesperson and is committed to not only write but to take, copy, share, advertise, report, disseminate any information that is linked to his office, such as photos, articles, essays, news, and more. This is also a recognition of the Wayuu culture in the world, is this participation of indigenous communities, actively in the ways of the West, using and appropriating them, unable to reach more people and fulfill his purposes. Bibliography
SIMANCAS Pushaina, ESTERCILIA. "DO NOT KNOW SIGN EXPRESS." ORG Indian Foundation. " Available at: http://manifiestanosaberfirmar.blogspot.com/
Brotherston, Gordon. Native America in literature from the Fourth World books. Mexico DF: Fondo de Cultura Economica, 1997.
Eco, Humberto. Apocalyptic and Integrated. Barcelona: DEBOLS! LLO, 2004.
Sanchez, Juan Guillermo. "Contemporary Indian Poetry word (Tziij) Ak'abal Humberto. Literature Papers. Volume XI, Number 22, January-June 2007: 78-93.
Cocom Pech, Jorge Miguel. Aesthetics and Poetics in Contemporary Native Literature. " (2008), electronic document available at: http://manifiestanosaberfirmar.blogspot.com/2008/10/esttica-y-potica-en-la-literatura.html
Mejía Patiño, Ana Mercedes. "The storytellers today in La Guajira, San Andres and Providencia and El Choco." (2007), electronic document available at: http://manifiestanosaberfirmar.blogspot.com/2009/04/las-cuentistas-de-hoy-en la guajira-san.html
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