In tlahtoli, in ohtli. La palabra el camino: Memoria y destino de los pueblos indiacute;genas, contiene muchas facetas del pensamiento de Natalio Hernaacute;ndez. Ayudaraacute; ala lector a entender por queacute; en gran parte de su largo camino, en gran parte de su trayectoria, su palabra ha sido tambieacute;n un llamado, una invitacioacute;n, una poderosa voz que ha convocado a todos los escritores indiacute;genas de Meacute;xico a todos los escritores indiacute;genas de Ameacute;rica. Esta capacidad de reunir a sus hermanos a sus compantilde;eros de viaje en muchas lenguas y en muchas regiones tambieacute;n el destino que fecunda su camino y enaltece su palabra. Carlos Montemayor. el libro de Natalio Hernaacute;ndez no se reduce a relatar criacute;ticamente la historia reciente de la educacioacute;n indiacute;gena en el paiacute;s. Esto lo realiza, lo hace magistralmente: documenta una etapa fundamental en el proceso educativo del paiacute;s que ha sido insuficientemente difundida. Lo interesante es que el Profesor Natalio nos ofrece una propuesta para la continuacioacute;n de esta historia hacia el futuro: nos plantea la necesidad de una nueva ruptura, fruto tanto de la diferente situacioacute;n del paiacute;s de los indiacute;genas, como del anaacute;lisis criacute;tico del desarrollo reciente de la educacioacute;n indiacute;gena en el paiacute;s. Silvia schmelkes Corresponde al la poblacioacute;n no indiacute;gena prestar oiacute;dos a la nueva palabra de los pueblos originarios. Soacute;lo dialogando con eacute;stos- y no ya intermediarios o manipuladores- podraacute;n alcanzarse las tantas veces buscadas respuestas. Los indiacute;genas lo saben. Uno de ellos, de estirpe naacute;huatl, Natalio Hernaacute;ndez, maestro normalista de profesioacute;n y funcionario puacute;blico que se mantiene atento a las demandas de su pueblo, ha expresado bellamente en un poema la idea que aquiacute; estamos considerando : corresponde al hombre indiacute;gena ser duentilde;o de su destino. Miguel Leoacute;n - Portilla.

In The Learned Ones Kelly S. McDonough gives sustained attention to the complex nature of Nahua intellectualism and writing from the colonial period through the present day. This collaborative ethnography shows the heterogeneity of Nahua knowledge and writing, as well as indigenous experiences in Mexico.

The Routledge Handbook of Latin American Literary Translation offers an understanding of translation in Latin America both at a regional and transnational scale. Broad in scope, it is devoted primarily to thinking comprehensively and systematically about the intersection of literary translation and Latin American literature, with a curated selection of original essays that critically engage with translation theories and practices outside of hegemonic Anglo centers. In this introductory volume, through survey and case-study chapters, contributing authors cover literary and cultural translation in the region historically, geographically, and linguistically. From the nineteenth to the twenty-first century, the chapters focus on issues ranging from the role of translation in the construction of national identities to the challenges of translation in the current digital age. Areas of interest expand from the United States to the Southern Cone, including the Caribbean and Brazil, as well as the impact of Latin American literature internationally, and paying attention to translation from and to indigenous languages; Portuguese, English, French, German, Chinese, Spanglish, and more. The first of its kind in English, this Handbook will shed light on different translation approaches and invite a rethinking of intercultural and interlingual exchanges from Latin American viewpoints. This is key reading for all scholars, researchers, and students of literary translation studies, Latin American literature, and comparative literature.

The Serpent's Plumes analyzes contemporary Nahua cultural production, principally bilingual Nahuatl-Spanish xochitlajtoli, or "poetry," written from the 1980s to the present. Adam W. Coon draws on Nahua perspectives as a decolonizing theoretical framework to argue that Nahua writers deploy unique worldviews—namely, ixtlamatilistli ("knowledge with the face," which highlights the value of personal experiences); yoltlajlamikilistli ("knowledge with the heart," which underscores the importance of affective intelligence); and tlaixpan ("that which is in front," which presents the past as lying ahead of a subject rather than behind). The views of ixtlamatilistli, yoltlajlamikilistli, and tlaixpan are key in Nahua struggles and effectively challenge those who attempt to marginalize Native knowledge production.

The dictionary expands on the original idea of Karttunen and Lockhart to map the usage of loans in Nahuatl, by using a much larger and diversified corpus of sources, and by including contextual use, missing in earlier studies. Most importantly, these sources enrich the colonial corpus with modern data – significantly expanding on our knowledge on language continuity and change.

The premier practitioner of the Nahuatl annals form was a writer of the early seventeenth century now known as Chimalpahin. This volume is the first English edition of Chimalpahin's largest work, written during the first two decades of the seventeenth century.

This book, based on many years of teaching the natural language, is a set of lessons that can be understood by students working alone or used in organized classes and contains an abundance of examples that serve as exercises.

This is a comprehensive modern dictionary of the major indigenous language of Mexico, the language of the Aztecs and many of their neighbors. Nahuatl speakers became literate within a generation of contact with Europeans, and a vast literature has been composed in Nahuatl beginning in the mid-sixteenth century and continuing to the present.

Our spiritual roots have been kept alive inside stories that have been passed from generation to generation. Today those ancient voices are transformed into words and take form into the soul of al Mexicans... A novel that makes every Mexican spirit proud of who they are, their essence and their past. In a journey through ancient Mexico and the wonders of Tenochtitlan, the characters are faced with the harsh reality of a modern Mexico who constantly discriminates against its indigenous roots.

As part of the larger, ongoing movement throughout Latin America to reclaim non-Hispanic cultural heritages and identities, indigenous writers in Mexico are reappropriating the written word in their ancestral tongues and in Spanish. As a result, the long-marginalized, innermost feelings, needs, and worldviews of Mexico's ten to twenty million indigenous peoples are now being widely revealed to the Western societies with which these peoples coexist. To contribute to this process and serve as a bridge of intercultural communication and understanding, this groundbreaking, three-volume anthology gathers works by the leading generation of writers in thirteen Mexican indigenous languages: Nahuatl, Maya, Tzotzil, Tzeltal, Tojolabal, Tabasco Chontal, Purepecha, Sierra Zapoteco, Isthmus Zapoteco, Mazateco, Ñahñu, Totonaco, and Huichol. Volume Two contains poetry by Mexican indigenous writers. Their poems appear first in their native language, followed by English and Spanish translations. Montemayor and Frischmann have abundantly annotated the Spanish, English, and indigenous-language texts and added glossaries and essays that discuss the formal and linguistic qualities of the poems, as well as their place within contemporary poetry. These supporting materials make the anthology especially accessible and interesting for nonspecialist readers seeking a greater understanding of Mexico's indigenous peoples.