Friday, August 21, 2015

Veintena


From Wikipedia, the free encyclopedia

A veintena is the Spanish-derived name for a 20-day period used in pre-Columbian Mesoamerican calendars. The division is often casually referred to as a "month", although it is not coordinated with the lunar cycle. The term is most frequently used with respect to the 365-day Aztec calendar, the xiuhpohualli, although 20-day periods are also used in the 365-day Maya calendar (the Mayan tun), as well as by other Mesoamerican civilizations such as the Zapotec and Mixtec.
The 365-day cycle is divided into 18 veintenas of 20 days each, giving 360 days; an additional 5 "nameless days" or nemontemi are appended to bring the total to 365.[1]
The name used for these periods in pre-Columbian times is unknown. In Nahuatl, the word for "twenty days" is cempōhualilhuitl [sempoːwalˈilwit͡ɬ] from the words cempōhualli [sempoːˈwalːi] "twenty" and ilhuitl [ˈilwit͡ɬ] "day".[2] Through Spanish usage, the 20-day period of the Aztec calendar has become commonly known as a veintena. The Aztec word for moon is metztli, and this word is today to describe these 20-day periods, although as the sixteenth-century missionary and early ethnographer, Diego Durán explained:
In ancient times the year was composed of eighteen months, and thus it was observed by these Indian people. Since their months were made of no more than twenty days, these were all the days contained in a month, because they were not guided by the moon but by the days; therefore, the year had eighteen months. The days of the year were counted twenty by twenty.
Each 20-day period started on a Cipactli (Crocodile) day of the tonalpohualli for which a festival was held. The eighteen veintena are listed below. The dates in the chart are from the early eyewitnesses, Diego Durán and Bernardino de Sahagún. Each wrote what they learned from Nahua informants. Sahagún's date precedes the Durán's observations by several decades and is believed to be more recent to the Aztec surrender to the Spanish. Both are shown to emphasize the fact that the beginning of the Native new year became non-uniform as a result of an absence of the unifying force of Tenochtitlan after the Mexica defeat.
Duran TimeSahagun TimeFiesta NamesSymbolEnglish Translation
1. MAR 01 - MAR 201. FEB 02 - FEB 21Atlcahualo, CuauhitlehuaMetzliAtlca.jpgCeasing of Water, Rising Trees
2. MAR 21 - APR 092. FEB 22 - MAR 13TlacaxipehualiztliMetzliTlaca.jpgRites of Fertility; Xipe-Totec
3. APR 10 - APR 293. MAR 14 - APR 02Tozoztonli..MetzliToz.jpgSmall Perforation
4. APR 30 - MAY 194. APR 03 - APR 22Huey Tozotli.MetzliToz2.jpgGreat Perforation
5. MAY 20 - JUN 085. APR 23 - MAY 12Toxcatl..MeztliToxcatl.jpgDryness
6. JUN 09 - JUN 286. MAY 13 - JUN 01Etzalcualiztli.MeztliEtzal.jpgEating Maize and Beans
7. JUN 29 - JULY 187. JUN 02 - JUN 21TecuilhuitontliMeztliTecu.jpgFeast for the Revered Ones
8. JULY 19 - AUG 078. JUN 22 - JUL 11Huey TecuilhuitlMeztliHTecu.jpgFeast for the Greatly Revered Ones
9. AUG 08 - AUG 279. JUL 12 - JUL 31MiccailhuitontliMeztliMicc.jpgFeast to the Revered Deceased
10. AUG 28 - SEP 1610. AUG01 - AUG 20Huey MiccailhuitontliMeztliMiccH.jpgFeast to the Greatly Revered Deceased
11. SEPT 17 - OCT 0611. AUG 21 - SEPT 09OchpaniztliMeztliOch.jpgSweeping and Cleaning
12. OCT 07 - OCT 2612. SEPT10 - SEPT 29TeotlecoMeztliTeo.jpgReturn of the Gods
13. OCT 27 - NOV 1513. SEPT 30 - OCT 19TepeilhuitlMeztliTep.jpgFeast for the Mountains
14. NOV 16 - DEC 0514. OCT 20 - NOV 8QuecholliMeztliQue.jpgPrecious Feather
15. DEC 06 - DEC 2515. NOV 09 - NOV 28Panquetzaliztli...MeztliPanq.jpgRaising the Banners
16. DEC 26 - JAN 1416. NOV 29 - DEC 18AtemoztliMetzliAtem.jpgDescent of the Water
17. JAN 15 - FEB 0317. DEC 19 - JAN 07TititlMeztliTitl.jpgStretching for Growth
18. FEB 04 - FEB 2318. JAN 08 - JAN 27IzcalliMeztliIzcalli.jpgEncouragement for the Land & People
18u. FEB 24 - FEB 2818u.JAN 28 - FEB 01nemontemi (5 day period)MeztliNem.jpgEmpty-days (nameless, undefined)

Árboles y su fruto

En Nāhuatl, el término general para «árbol» es cuahuitl y en la nomenclatura mexica se le añade otro término al general para especificar el árbol del que se habla. Por ejemplo, añadiendole xōchitl «flor» se obtiene xōchicuahuitl «árbol florido». Para algunos árboles, el término especificante equivale a la palabra compuesta: āhuatl = āhuacuahuitl «roble», ocōtl = ocōcuahuitl «pino».

El nombre de un árbol a veces sirve también para referirse a su fruto. La palabra general para fruto, sin considerar sus propiedades, es tlaaquillōtl. Entre los frutos comestibles, áquellos que son dulces se llaman xōchihcualli y los ácidos, xocotl. También se clasifican por su apariencia: capolin son los parecidos a una especie de cereza llamada capulín; tzapotl son los parecidos al mamey zapote; nōchtli son los parecidos a las tunas. Los que no son comestibles (de forma inmediata al menos) se clasifican en: etl «frijol» / exōtl «ejote» para legumbres y cintli «maíz» para los de forma de mazorca de maíz como las piñas de pino (ocōcintli) y las de cacao (cacahuacintli).

Verbos del náhuatl

El Nahuatl tiene 6 tipos de verbos. En una lista de palabras se pueden reconocer por su final y dependiendo de cuál sea éste se conjugará de manera diferente:
  • Verbos -cua
  • Verbos -ca, -tla, -ta y -za
  • Verbos -qui
  • Verbos -a e -i
  • Verbos -ma, -na, -mi y -ni
  • Verbos -ia, -hua y -hui

Los verbos se subclasifican en transitivos, intransitivos y reflexivos.
Los verbos transitivos son los que tienen un complemento que recibe la acción del verbo (romper, llamar, pintar,...); los intransitivos son los que no pueden tener complemento que reciba la acción del verbo (caer, correr, volar,...); y los reflexivos son en los que el sujeto recibe la acción además de realizarla, en Español terminan en -"se" (bañarse, dormirse, equivocarse,...).
En una oración los verbos siempre van acompañados de un pronombre verbal, el cual dice quién realiza la acción.

curso de Náhuatl


El náhuatl es una lengua uto-azteca que se habla en México y en América Central. Surgió por lo menos desde el siglo VII. Desde la expansión de la cultura tolteca a finales de siglo X en Mesoamérica, el náhuatl comenzó su difusión por encima de otras lenguas mesoamericanas hasta convertirse en lingua franca de buena parte de la zona mesoamericana, en especial bajo los territorios conquistados por el imperio mexica o azteca, desde el siglo XIII hasta su caída (el 13 de agosto de 1521) en manos de los españoles, motivo por el cual a la lengua náhuatl también se le conoce con el nombre de lengua mexicana.
El náhuatl comenzó a perder hablantes conforme se fueron imponiendo los españoles en el continente, junto con el castellano como nueva lengua dominante en Mesoamérica; sin embargo, los europeos siguieron usando el náhuatl con propósitos de conquista a través de los misioneros, llevando la lengua a regiones donde previamente no había influencia náhuatl.
El náhuatl es la lengua nativa con mayor número de hablantes en México, con aproximadamente un millón y medio, la mayoría bilingüe con el español.

  • Nāhuatl Grammar:

Sunday, June 21, 2015

Sauti ya Jamii - Voice of the Community



Published on Sep 1, 2014
This participatory video is a dramatised exploration of issues arising in sustainable timber cutting, sale and profit sharing that has been created by villagers from Kisangi Kimbalambala in Kilwa District, Lindi, Tanzania.

It was facilitated in an InsightShare training in participatory video for researchers associated with the ESRC-funded project Conservation, Markets and Justice Research Programme, led by the School of Development Studies from the University of East Anglia.

Saturday, June 13, 2015

Natural resources in Vietnam



Uploaded on Oct 19, 2011
Forest-dependent people are largely missing out on new wealth generated through Vietnam's increased economic development. The Centre for Sustainable Development of Mountain Areas (CSDM) is promoting allocation of mountain areas to local people, helping local authorities and people address the issue of conflict in forest management. RECOFTC -- The Center for People and Forests partners with CSDM to translate findings of research on forests rights into practical recommendations for communities and policymakers. The two organizations are working together to help local people allocate forestland to households following their own recommendations. The communities in Lang Son seek to manage their forest resources in ways that will be beneficial to them now and their children in the future.

Produced and directed by:
RECOFTC -- The Center for People and Forests



Uploaded on Oct 19, 2011
Tram Chim National Park is one of two wetland preservation areas in a richly biodiverse part of Vietnam called the Plain of Reeds. In an effort to balance the difficult work of conservation with the demands of poor communities in the surrounding areas that depend on the park's resources for their livelihoods, Tram Chim is working on innovative ways to involve the local people in the conservation process. Community based sustainable use of natural resources is one approach the Park has begun to explore.

The park has been working with poor groups that demonstrate an interest in and commitment to resource conservation. The groups develop resource management plans that are reviewed and approved by park officials, granting the local people permission to enter the national park and gather sanctioned resources for their livelihoods. Since the inception of this system, park officials find their conservation and regulation work is much easier, and local people have greater incomes to provide more stability for their family. Villagers recognize the value of conserving resources today to ensure the abundance of resources will remain for future generations.

This project has been implemented by the park in cooperation with World Wildlife Fund funded by Coca-Cola and permitted by Dong Thap Provincial People Committee between 2008-2001. This film was produced by Institute of Tropical Biology in collaboration with Tram Chim National Park, RECOFTC - The Center for People and Forests, and The University of East Anglia, with financial support from the British Economic and Social Research Council.

Tram Chim National Park, Tam Nong district, Dong Thap province, Vietnam

Tuesday, May 12, 2015

Desafio do plantio de arvore




Published on Jan 12, 2015

Desafio do plantio de arvore: Vamos fazer nossa parte para melhorar o mundo. Desafio o Anderson Lopes, Waldomiro Dantas Cortez Neto e Ícaro Lochetti Leal. Vamos manter a corrente e desafiem mais três pessoas. Conto com vcs para mudarem o mundo. Abraços!