Quechua ecological feeling is sensual and continuous with landscape, weather, and the dead
Evidence
How to convey the profound feeling of affection and respect that the [Quechua] peasant feels for the “Mother Earth” (Pachamama), or the joy and gratitude towards his or her mountain protectors (“Achachilas” or “Apus”) the peasant experiences of the birth of an alpaca, who is treated like a ‘new daughter’, is a truly difficult challenge. One must live the life of the Andean countryside in con - tinuous conversation with the stars, rocks, lakes, rivers, plants and animals, both wild and cultivated, the clouds, the frosts. One must relish the taste of the rains, listen to the corn growing, observe the colour of the winds—feeling oneself at all times accompanied by our deceased ancestors. — Rebecca A. Martusewicz, Jeff Edmundson, and John Lupinacci, EcoJustice Education, 1627
Categorization
- ADDENDUM: Feeds the ‘Trees as Infrastructure’ worldbuilding article’s argument about listening/observation as method planted in deep place-affection.
- XREF: connects to: Direction names in native languages encode the sun’s motion and embed persons in place — Rebecca A. Martusewicz, Jeff Edmundson, and John Lupinacci, EcoJustice Education: Toward Diverse,…, 1623; Indigenous knowledge is simultaneously practical and immanent, not transcendent, in its spirituality — Rebecca A. Martusewicz, Jeff Edmundson, and John Lupinacci, EcoJustice Education: Toward Diverse,…, 1621; Human culture and the natural environment form an interdependent dialectical system. — Carolyn Merchant, The Death of Nature: Women, Ecology,…, 251 (+2 more)
Broader Connections
- Cattail words in two Indigenous languages encode being nursed by the plant
#exemplifies(0.80) — Robin Wall Kimmerer, Braiding Sweetgrass, 861 - Human culture and the natural environment form an interdependent dialectical system.
#expands(0.75) — Carolyn Merchant, The Death of Nature, 251 - Culture is defined as lived meanings plus embodied traditions responding to conditions
#expands(0.72)