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In Ixtli In Yollotl/A (Wise) Face A (Wise) Heart: Reclaiming Embodied Rhetorical Traditions of Anahuac and Tawantinsuyu

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dc.contributor.advisor Driskill, Qwo-Li en_US
dc.creator Ríos, Gabriela Raquel en_US
dc.date.accessioned 2012-10-19T15:31:11Z en_US
dc.date.accessioned 2012-10-22T18:05:11Z
dc.date.available 2014-11-03T19:49:15Z
dc.date.created 2012-08 en_US
dc.date.issued 2012-10-19 en_US
dc.date.submitted August 2012 en_US
dc.identifier.uri http://hdl.handle.net/1969.1/ETD-TAMU-2012-08-11883 en_US
dc.description.abstract Theories of writing are one of the fundamental ways by which Indigenous peoples have been labeled as "uncivilized." In these discussions, writing becomes synonymous with history, literacy, and often times Truth. As such, scholars studying Nahua codices and Andean khipu sometimes juxtapose the two because together they present a break in an evolutionary theory of writing systems that links alphabetic script with the construction of "complex civilizations." Contemporary scholars tend to offer an "inclusive" approach to the study of Latin American histories through challenging exclusive definitions of writing. These definitions are always informed and limited by language-the extent to which these "writing" systems represent language. However, recentering discussions of writing and language on what Gregory Cajete has called Native Science shifts the discussion to matters of ecology in a way that intersects with current scholarship in bicocultural diversity studies regarding the link between language, culture, and biodiversity. Because of the ways in which language configures rhetoric and writing studies, a shift in understanding how language emerges bears great impact on how we understand not only the histories tied to codices and khipu but also how they function as epistemologies. In my dissertation, I build a model of relationality using Indigenous and decolonial methodologies alongside the Nahua concept of in ixtli in yollotl (a wise face/a wise heart) and embodied rhetorics. The model I construct here offers a path for understanding "traditional" knowledges as fluid and mobile. I specifically look at the relationship between land, bodies, language, and Native Science functions on the reciprocal relationship between those three components in making meaning. I then extend this argument to show how the complex web of relations that we might call biocultural diversity produces and is produced by "things" like images from codices and khipu that in turn help to (re)produce biocultural diversity. Thing theory, in emerging material culture studies, argues for the agency of cultural artifacts in the making of various realities. These "things" always-already bear a relationship to bodies and "nature." Thing theory, then, can challenge us to see artifacts like khipu and Nahua images as language artifacts and help us connect Nahua images and khipu to language outside of a text-based model. Ultimately, I argue that Native Science asks us to see language as a practice connected to biocultural diversity. en_US
dc.format.mimetype application/pdf en_US
dc.language.iso en_US en_US
dc.subject Biocultural Diversity en_US
dc.subject Mesoamerica en_US
dc.subject Andes en_US
dc.subject Embodied Rhetoric en_US
dc.subject Language en_US
dc.subject Nahuatl en_US
dc.subject Quechua en_US
dc.subject Codices en_US
dc.subject Khipu en_US
dc.subject Writing Studies en_US
dc.title In Ixtli In Yollotl/A (Wise) Face A (Wise) Heart: Reclaiming Embodied Rhetorical Traditions of Anahuac and Tawantinsuyu en_US
dc.type Thesis en
thesis.degree.department English en_US
thesis.degree.discipline English en_US
thesis.degree.grantor Texas A&M University en_US
thesis.degree.name Doctor of Philosophy en_US
thesis.degree.level Doctoral en_US
dc.contributor.committeeMember Jackson, Shona en_US
dc.contributor.committeeMember Battacharya, Nandini en_US
dc.contributor.committeeMember Pulley-Hudson, Angela en_US
dc.type.genre thesis en_US
dc.type.material text en_US
local.embargo.terms 2014-10-22 en_US

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