lands âCara,â but she also included the Pasto culture of Ecuadorâs Carchi Province and Colombiaâs highland Nariño Department, which obviously forms a different culture area. John Athens, whom Moreno cites admiringly throughout this text, considers the Cara the ethnicity of this area. Others have doubted the existence of the Cara, beginning with Jacinto Jijón y Caamaño, father of Ecuadorian archaeology, who preferred to refer to the culture as Panzaleo. Although Moreno calls this shared culture the señorÃos étnicos, he never defines what their ethnicity in fact was. The Inca invasion, resulting in displacement of the local elites and the imposition of mitimaes (enclaves of Quechua-speakers) in the northern highlands of Ecuador, effectively erased the indigenous language in the seventeenth century. Early researchers considered that it had been related to esmeraldeño, the language of the northern Ecuadorian coast, part of the Chibcha-Barbacoa family. Moreno ignores these issues. Although Morenoâs summary of the history of this region is very well documented both archaeologically and ethnohistorically, he reveals a certain provincialism by constantly citing himself and those people, Ecuadorian and foreign, associated with the University of Otavalo. Those who have not been so closely associated with Otavalo are criticized (Thomas P.
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Missionaries of the State: The Summer Institute of Linguistics, State Formation, and Indigenous Mexico, 1935-1985
Frye, David
Follow Hispanic American Historical Review
, Volume 89 (3)
Duke University Press – Aug 1, 2009
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