Phonologic and morphologic isoglosses let us recognize in the spoken Quechuafrom the south of Ancash, in the territory which belonged to the ancient Bolognesi province, the following more exclusive dialecticformations: Alto Pativilca Quechua, Callejón de Huaylas Quechua, Yaru Quechua, anda Quechua that preserves *le/and *le/. These dialect variants have been identified according to the analysis of the morphologic isoglosses referred to the treatment of the second person marks and the verbal pluralizer; so the following phonologic isoglosses: vocal cluster ofthe sequences lay/, /iy/ and /aw/, "desafricación" of *le/, fronting of *le/and dispalatalization ofll// andlñl. The data allowed us identify Pativilca Riveras a very old dialect border between a Yaru Quechua variety, and another Huaylas kind. In the same manner the linguistic clues indicates the presence ofQuechua elements Cajatam...

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Taking into account the seventeenth century handwritten document, recently (2008-2010) discovered in Santa Maria Magdalena de Cao (Trujillo) and referring to the extinct quingnam language, this article examines the list of number names contained in it to recognize the numbering system, as well as the cultural implications and what can be inferred about aspects of the grammatical organization of the language. It also highlights the signs of contact between the quechua and quingnam languages.

An account is made of the indigenous presence in the city of Lima, pointing out those who in some way assume their ethnic particularity in the context of the city. It is shown that Lima is an ethnically diverse city, as it is home to Aymara, Quechua, inhabitants of various Amazonian ethnic groups, and several groups of non-American descent that develop some level of community life that is evidenced in various ways. The data show the presence of Ashaninka (in Huaycán), Shipibo (in Cantagallo), Awajún people (in Ventanilla) and Matsiguenga (in Puente Piedra) who live more or less grouped together, to some extent as urban indigenous communities. It is noted that the city is a "melting pot" of the indigenous to generate non-indigenous, that is, Creole citizens or those assimilated to the greater western cultural society. How far is each one of them moving away from their indianity?

In this work we wonder about the possibilities of development of scientific research on cultural grounds, not only in business but above all in epistemological terms, exceeding the narrow framework of a culturally specific conception of science as the West and taking advantage of the diversity of worldviews existing in a space like the Peruvian multicultural.

This is a study about the languages and peoples of the Amazon in the late seventeenth century, departing from three maps elaborated by the missionary Samuel Fritz. The aim of the article is to provide a linguistic perspective on the Amazonian peoples and languages at that time period, in order to provide a delineation of the spaces that these languages once occupied, as well as of the ones that the surviving languages occupy today. The three maps made by Father Fritz allow us to identify languages and peoples, linked to certain geographical areas in the Amazon at that time period, and they also reveal numerous cases of extinction of peoples and their respective linguistic creations.

Esta publicación es la primera sobre el quechua ancashino que presenta una visión de conjunto del quechua hablado en el departamento de Ancash El quechua ancashino es una de las variedades del llamado quechua central, es decir, del quechua hablado en el área geográfica central del territorio peruano. Este es el área que corresponde a la más remota en el tiempo ocupada por el quechua, antes de su difusión a los otros espacios en los que se ha hablado o aún se habla: al sur, al norte o al oriente peruanos y en países vecinos en Ecuador, Colombia, Brasil, Bolivia y Argentina. También es relevante señalar que el área del Perú central es un espacio fundamental en la formación y configuración de aquello que llamamos cultura andina, el mayor legado para los peruanos y para la humanidad, pues es el lugar donde se domestican animales (los camélidos) y uno especial que todos apreci...

This paper discusses the names of Pano languages and human groups, trying to understand the validity of the high number of names to identify linguistic and ethnic entities within the Pano language family.

In 1993, two censuses were carried out in Peru, the IX population census of recent times and the IV housing census. A new census has already been announced for 2001, this time a more complex one. Censuses are important for societies, but it is convenient to analyze their rationality in order to see how much we should expect from them, and how much it is licit to assign them in the account of responsibilities for how little or how much the censuses have served us so far.

The data in this article come from a sociolinguistic census carried out in the province of Cajatambo in 1987. From what is published here we want to highlight the aspect of knowledge and use of languages in the district of Cajatambo, capital of the province of the same name, which includes the neighborhoods of Antay and Tambo. These two neighborhoods appear to be formed by very important social formations to evaluate the sociolinguistic relations of their members, since they are divided into Antay Indio and Antay Mozo; and Tambo Indio and Tambo Mozo.

The initial interest in the study of Amazonian languages is to a large extent a direct consequence of the needs of missionary work, which is why the first religious of the colonial period, mainly the Jesuits and the Franciscans, were concerned with learning these languages. Among these two orders, the Society of Jesus clearly stands out, since, among other merits, one of its members - Joseph de Anchieta - wrote the first grammar of an indigenous Amazonian language, Tupinimbá, of the Tupi-Guarani linguistic family, spoken on the Atlantic coasts in Brazilian territory.

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This article postulates, as an asumption, a series of estrategies to study the linguistic reality in Ancash. We attack issues such as language contact between Quechua and Culli, the prevalence and use of Quechua in its varieties as well as the extinction of languages which would account for the arising of Spanish monolingual geographical areas. Likewise, we observe the danger of extinction some miniregional Quechua varieties are going through. The Ancashinean andean spanish is the last topic we deal within this article. Here we propose an investigation into Quechua features vs Spanish features, as constituents of Spanish in Ancash.

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We publish in this issue of Lengua y Sociedad, a document from the 18th century, 1792. It is a report that the parish priest of Santo Thomas de Quilla (now Santo Tomás, in the Department of Amazonas), named Francisco Gutiérrez de Cos, sent to Don Juan Manuel Hernández, who held the position of Subdelegate of Chachapoyas. The document in reference is a letter of October 20, 1792 that Gutiérrez de Cos sends in "reply" to the Oficio sent to him by Juan M. Hernández the previous month.

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The article describes the philologist and linguist facet of the naturalist José Sebastián Barranca. It highlights his production in Andean and Amazonian Amerindian languages, pointing out his most relevant works.

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