Lingüística Andina e Intercultural Bilingüe-Tesis de Pregrado
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Item Elaboración de una guía didáctica de lectoescritura(Universidad de Cuenca, 2008-11-11) Salguero Martínez, Zoila Victoria; Castillo Núñez, Jessica ErciliaItem Reaprovechamiento didáctico de desechos inorgánicos(2008-11-11) Manya Gualinga, Mauro Felix; Castaño Villar, FelicianoItem Estrategias para potenciar la gestión del plan de desarrollo del Gobierno Autónomo Descentralizado parroquial rural de Huasaga(Universidad de Cuenca, 2014-11-11) Mayak Mainia, Taish; Cordero Farfán, María FernandaThe work consists of three chapters and sub chapters on strategies to enhance the management of the Development Plan of the Autonomous Government of Huasaga Decentralized Rural Parish. Try to surrender and administration and management. The GAD Huasaga Parish consists of the president and his policy; then all authorities as the trustee of the communities, the President of the Association and President of the Organization that have a direct interference in the assembly searching for the good life of communities that are covered in Art: 56 and 57 and Art: 95 of the Constitution. The GAD Huasaga Parish has the Land Use Plan to meet the new demands, which favors change in developing nations. The work took last long to collect accurate information from the grassroots, prior socialization was done to communities through workshops, surveys and direct interviews with community leaders. The last chapter discusses the experiences of decentralization Huasaga Parish, whose assessments had the discretion of the relevant authorities. It starts by knowing the management model as a key strategy to overcome the problems. Centralism has benefited only certain urban areas creating sectors marginalized rural communities that triggers series problems and needs are year after year without result. And with that you can not speak the Good Life and the equitable distribution of state benefits.Item Modelo de autonomía y gobernabilidad de la federación interprovincial de centros shuar “ficsh”, en el marco del estado plurinacional e intercultural(Universidad de Cuenca, 2014-11-11) Ayui Papue, Yankuam Raúl; Yankur Pujupat, Ukukui Toño; Utitiaj Paati, Juan SantiagoThe present work has for aims: to know in what measure the centers and associations shuar affiliated to the Interprovincial Federation of Centers Shuar FICSH, they demand the creation of the autonomy and gobernability in the territory of the Interprovincial Federation of Centers Shuar (FICSH); To analyze the advantages and disadvantages of the implementation of the autonomy and gobernabilidad of the Interprovincial Federation of Centers Shuar (FICSH) in the context of the State plurinacional and intercultural; and, to define the effective application of autonomy and gobernabilidad for the development of the FICSH in the frame of the State plurinacional and intercultural. The investigation develops entering the process organizational partner of the FICSH, realizing simultaneously a polysemic approach of the autonomy and gobernabilidad from the cosmovisión Shuar. In addition, the juridical foundations of the autonomy are exposed and gobernabilidad of the FICSH foreseen in the diverse juridical national and international instruments. In this process we us notice that so much the autonomy and the gobernabilidad has been and it will be an ancient implicit right in the daily life of the nationality Shuar expressed in the endogenous self-government of his organizational forms up to in the ideal access to the resources of the nature. One concludes, recognizing that the nationality Shuar and the ancient peoples of the whole Latin America defend an autonomy of government inside his territories, with procedure and own organs, inside the only State. A political autonomy to the margin of separatist and independence pretensionsItem Políticas públicas interculturales del Gobierno Autónomo Descentralizado Municipal de Huamboya(Universidad de Cuenca, 2014-11-11) Ankuash Tukup, Mashumar Rafael; Naichap Chapaik, Marcelo Shimpiukat; Utitiaj Paati, Juan SantiagoThis paper reflects part of the results of the research carried out within the jurisdiction of the Government autonomous of Huamboya, prior analysis of development and land use planning and other technical tools of Management Plan implemented by the Government in question. The investigation has focused on the theoretical and legal foundation of the autonomous governments and the multi focus of the plan and its strategic lines for the population of the autonomous Government of Huamboya. In addition, defines what are the characteristics that must have a good intercultural practice that illustrates both to future actions as that serve as a reference to possible legislative frameworks in developing intercultural. Should be understood as intercultural as a right and ethical action and that action which, noted the diversity that exists on the territory, encourages communication and pro activity between the different cultural manifestations, that I have put forward the proposal of public policies, taken into account the following aspects: point of departure or knowledge of reality; understanding of the causes that generate the asymmetric relations; public legitimization of causes studied; definition of mechanisms of common acceptance; formulation of action alternatives; action and stewardship; and articulation of s experience and learning.Item Elaboración de la cerbatana waodani(Universidad de Cuenca, 2014-11-11) Enqueri Iteca, Ramón Gayaque; Nihua Yeti, Pedro Reinaldo; Nenquihui Nihua, Ricardo InihuaWaodani teke tipempoga go tipewa go tipempoga go tipewa go emempoke wadepo impa nani cowode tono be tini, mani wadepo bako wadani gidinani todo be tente wado ponente kedani wi ponente bai inkedanimpa ante kedanipa Waodani inanite, inkete wi manomai impa. Ñowo itede edenenani inani, memeidi tomenani tadomonkadanipa onomonka tepa wi kete awento, nano monkekeyede manobai edenenga moninke bakampa ome keka oinga onga ome gompote kewenga. anobai badonanipa yeyé oinga beye. Manomai edemenga eñegampa tapa tono omena keki, aye pikenani bate ate ñeña wempoka tono godogame godanipa omede ebano kete tapaka anobai ompaka ome enga wenogi anteItem El matrimonio Waodani en el Yasuní(Universidad de Cuenca, 2014-11-11) Omaca Yeti, Samuel Aguime; Calapucha Andy, Claudio FidelMonito keweñomo impa Omakaweno Yawatibe gameno, omede impa nani añomo tome emowo ananipa; Zona Intagible anobai wado emompa; Parque Nacional Yasuni Ongaidi tomaa me nani keweñomo mani beye tedenanipa kowe ingimpa waodani ome, adomai kewenani waodani Tadomenani tono Tageidi awene mani beye ñene nenanipa ome yawatibe. Mani beye ante adanipa nawaga in ante ebano in ante tededanipa godomenke nawanga impa ante, tomenani kin aye nenanitapa tomenani ki memeidi, ñeñeide neeni monito win ponenamai aye nemonipa kowen waomoni keweñomo yawatibe, kowe kete bemonipa, eme tede ñanonani monanipa, adomai, nanikabo ante tedenanipa godomenke waemo ebano in ante nani ma betedeyede wadepo ante (1956 ), kowe tano madiyede aye nenanitapa toma; tode beye, eme beye ñanongi beye, wadepo wadepo ba ate bakedani, edenenani, pedinke tomenani memeidi, ñeñeide neeni win ponenamain ante. Ebano keke eibe tededanimpa, wa wa keke godanimpa aye pikenani nani keweñomo, tomanani kin aye neenanipa tomanko win ponenamai amitamini beye, amonipa aye adomai neemonipa awake beye godomenque, neemonipa moni weginganka kowema neemonipa omede tono, aye aweidi tono gane enkate kewemonipa, moni keweñomo omede waemo impa. Waodani wayomo keweñomo tomanani dobe be tente inanipa wenenke wenenke ke godanipa kowede ki tono waodani ki tono, mani beye boto yewemomopa eme beye, nani keweñomo waodani ome yawatibe gameno, tomamoni ki aye neemonipa kemonipa eeme wadepo, kemonipa kowe dagenka tede, namome tede, penemepe tede kemonipa moni keweñomo yawatibe, adomai kedanimpa kowede bai ante eme wadompo nani keweñomo adomai monanipa waodani bai aye kowede bai monanipa, wedeñede adoke nenanitapa, mongi beye waodani, ñowo wadepo wadepo ba ate dobe ñimpo kedanipa edenenani aye bakenani monito monkekemonipa kowode bai, wao gameno mongi ba amonipa ananipa bakenani aye edenenani ñowo pedani, wenenani aye neenanipa tomenani ki ñanonte mongi beye ,wao gameno, mani beye yewemomopa godomenke nekedanimpa ante tedebopa moni keweñomo yawatibe.Item Impacto ambiental y socio-político que producirá la explotación petrolera en la parroquia Macuma(Universidad de Cuenca, 2014-11-11) Tivi Catani, Silverio; Shakai Mashienta, Oliver Lester; Utitiaj Paati, Juan SantiagoThis research aims to found information and then analyze the perspectives that the Community authorities against oil exploitation, which operate in the parish Macuma within Block 75. We want know what is the experience, level of knowledge regarding the oil issue for the communities, while verifying advantage and disadvantages that brings oil exploration certainly raise strategy for pre-investment projects for the benefit of the communities, for which an analysis is made the legal framework in which this is immersed procurement. In the first part, an overview of all that is Macuma parish is done, the communities that are settled within Block 75, also contains the perceptions authority’s community against oil exploitation, their advantages and disadvantages that cause said hydrocarbon exploitation. In the second part, we want to know the environmental and socio- political impacts are analyzed, based on legal requirements and customary law, with emphasis from a cultural point of view, the current situation and the possible impacts that degrade nature affecting biodiversity and heritage cultural development of peoples. The third part concerns the legal instruments in the context of natural resources, especially oil, under the Hydrocarbons Law and the Constitution of the Republic of Ecuador, as the state raises new oil policies and preserving nature political participation of indigenous communities in the exploitation of the hydrocarbon resources within their ancestral. Also concludes with some considerations to be taken into account and that call for reflection when you proposed and implemented territories contracts whose benefit is not best for the country.Item Incidencia en la aplicación de las guias de aprendizaje en el rendimiento academico de los estudiantes Colegio Nacional Mixto Waorani(Universidad de Cuenca, 2014-11-11) Cerda Alvarado, Lenin Iván; Andrango, Jorge AnibalKebay entego añomo odomoñomo bapa wado nano keyomo Kowodidi weka aye tomemo ate kete odomoñomo aa tano ñawoke wadepo iñede 2004 godontapa wadompo nani ayomo edenenani, nee Odomoni aye wempodani. Kedani imay bakimpa ante tedete eñenani aye tomanani wedente ne odomonani manomay kete anani doo eñente kedanipa ate eñengiñomo aye kebay ante entego eñengiñomo. Teke iñonte nee odomonani edenenani,wiñenani odo kedani aye teone baya dooo kete adani odomongi nani ayomo kete neente tedeyoño imay impa ante kedani. Entego eñengiñomo neempa imaynee adanidoobe kete nawanga impa ante ao manomay akimpa ante neente tede nee adani doo eñenani nani kedi ante ponente onomeka apente anga eñenginani nano kedi. Edo in winwa entego nee odomonga wi keka ante adokete eñenginani entego Kino beye amo wadani imay impa ante nee odomonga inga kekan eñente doo odomonginga tomaa kete ate nee tede beye ate godominke ke gokinga. In nano kee adi neempa godongi winwa iñomo kekekaympa ante entego eñengi beye godoyomo ne adani beye Ñene iñomo Waodani beye mani nano taweni ante kedi manomay odomonte akinga waemo kegokin ayomo nani keweñomo waomo ome.Item Preparación y uso de la medicina natural con el ajo de monte(Universidad de Cuenca, 2014-11-11) Tocari Ahua, Norma Cawo; Alvarado Nenquimo, Rosa Cacoyiya; Nenquihui Nihua, Ricardo InihuaNani keweñomo Toñampade kedanimpa omede bimo anobay ongiñenani tono onkiyenani eñenani nangi in kete waa baki impa omede bimo. Omede bimo wiyeñao ongompa awekabode poni iñomo; mani kedi impa wenenani dodani, pikenani kedanipa enonte oñabo wiyeñao bedanimpa wiwa badabay inkete ante waa kiwingi beye daikawoko badabay. Enongi wiyañaome omede ongo, tano poni gedanimpa oñaboidi aye enonke kedanipa tome wante wante edemo eyepe tome kaki ganka beki tomeme. Maninke cowen bimo bete kewengadanimpa tomemona memeidi waa inte win kowode bimo bekente ante ponenamay piyene kete tein piyente kewegadinimpa dodani gikene. Ñowopamodani gikene edenani tono wiyenani win ponenanipa omede bimo wiyeñao waodani, mani beye ponente yewemontamonapa yewemonte amona ate win ponenmay monato memeidi kedi godomenke kekedaminpa eñegimamo nani nente kewengi beye. Nani keweñomo toñampade ñowo pamo gikene kedanimpa kowode bimoke ante ponente tiyeponi ganke bakimpa, ponekadamay bedanimpa kowema wante iyo wante iyo bedani ate aya wiwa badonke kepa tomenani ayako. Kowode bimoke bete beyeke memeidi neni omede bimo win ponenanipa. Wempodani odomonamay inanipa nano wedani inanite ebano kete bike in ante bimo kete manomay kete beyenke daikawo maninke ebano kete waa tiñe bakimoni ante ponenamay inanipa .tome yedegade onko bimo keyomo gikene impa egakame poni nani keweñomo dee ampa nani gonte bête kiwigiñomo. Toma monato ate yewemoniganka bee tamonapa yewemonte tomako nani keweñomo enedenai anobay wiyenani aye wadani ekano edenenani iñomo mani geña kete eñegimoni mani monato ponente kedi wiyeñao gameno ante.Item Repercusiones del nuevo modelo de gestión educativa del Ministerio de Educación en la Dirección de Educación de la nacionalidad Sapara(Universidad de Cuenca, 2014-11-11) Usigua Santi, Luciano Juan; Usigua Santi, José Joaquín; Cordero Farfán, María FernandaThe research work “REPERCUSSIONS OF THE MINISTRY OF EDUCATION’S NEW EDUCATIONAL MANAGEMENT MODEL IN THE DEPARTMENT OF EDUCATION OF THE SAPARA NATIONALITY,” describes the creation of the Department of Education of the Sapara Nationality of Ecuador, including its objectives, goals, and importance within the culture of the Sapara nationality. There was indeed a great effort by the Sapara Organization leaders, but the agreement about the new management model has changed everything, and this has caused uneasiness in the culture of the Sapara nationality. Its people believe that having their own educational model was much easier, including arriving at the office and talking to the administrators, whereas the new management model has caused great confusion among them. In any case, we have found advantages and disadvantages to the new management model. This work has been developed with the social actors of the communities where the Educational Community Centers are functioning. There is not much written information, which made our investigation difficult, but through this work we want to demonstrate that education is very important for the people of our nationality. The research work here presented is a great contribution for our Sapara nationality, a Masterpiece of the Oral and Intangible World Heritage. Finally, we would like to point out that what is presented here is just the beginning leading towards more research and writing about our cultural realityItem La influencia de la alimentación en el rendimiento académico de los niños de quinto año de educación básica del Centro Educativo Comunitario (CECIB) “9 de octubre” de la Comunidad Toñampade(Universidad de Cuenca, 2014-11-11) Gaba Caiga, Rosa Mimaa; Huamoñi Coba, Juan Moises; Andrango, Jorge AnibalWa kete monito keweñomo, mono baon bain nai keweñom, wadani ponte wiwa kedani, tomenani gongape kedani, awenpa ne kedani, ponenani, wadani maninani wiwa kedanitapa, waponi keweñonani nanikabo, ome wokenani adobain awe pente enani omene, wenonani oingaidi inte, wiwa kedani monito okiye inte adobain okigenga inte, pankadaniya wenonanitapa mono toniadani inanitem mono kewemain wano batapa emepoke go mea, emempoke go mea go adoke. Minkayonta aki impo tomenani wengongui ponenani, tomenani bain ponente kewenguinani ante eñenamain monito keweñomo ponte kedanitapa. Weko eyaki wegongi ponenani ananitapa, Waodani yekene cowe eyadanipa weota tomenani omene keweñomo. Kengi yekw wadani cowene ente panani winwa batapa yeneyade inte badoin.Manomain batapa cowone ponani ate wano bamoinpa, adatapa edenenani cowen bain bake kedani, Waodani bain baa anani.Item El liderazgo de la mujer Kichwa en el proceso sociopolítico de la Onakse(Universidad de Cuenca, 2014-11-11) Freire Chimbo, Luis Alberto; Saant Yankur, Rommel Esat; Utitiaj Paati, Juan SantiagoFor the elaboration of the present research were in the first instance to the approach of the general objective which is to analyze the leadership process and the participation of socio-political woman Kichwa in function to the strengthening of the Organization Onakse, same that determines Kichwa women have attitude of being leader in the Organization, but the social factor limited to participate in the Organization. The woman is shy since his role in communities prevails of wife, mother and daughter, but not a female leader; this affects the proper development of the Onakse organization. Subsequently arose as the frame of reference where the main was investigated through the bibliographic method annex to this was the framework theoretical where through the descriptive method is made a statement on a review of being a leader, the importance of a leader, types of leaders, themes that enable a critical analysis of women leading kichwa, in the next chapter is made mention of the current state of the kichwa women in their health, education, among others, also taking into account the process of participation of women kichwa communities that are part of the Onakse organization. In research applied research methods used, such as deductive, inductive, synthetic and analytical, historical, descriptive and statistical, and techniques of survey and direct observation, complementing this multiple-choice questions questionnaire instruments was used for the survey, and direct observation of the experiences that occur in the kichwa nationality.Item La pedagogía waodani de ayer y hoy en la U.E.I.B “Nongi Togodo” de la Comunidad de Keweidi-ono(Universidad de Cuenca, 2014-11-11) Irumenga Gewa, David Bodecahue; Huani Nenquimo, Ramón Huenetch; Andrango, Jorge AnibalMani adoke bain yewemoin impa“waodani dobe yede tono ñowo nani minkayonta ayomo beye” doobe yede nani ponente, kete tedete nanikabo kewinino beye impa, wempoidi, edenenani we wiñenani nani minkayonta ayomo “Nongi Togodo”Cantón Tena, Provincia Pastaza gameno, (2013 wadepo iñede).Mani doobe yede Waodani nani kewente, ate eñente kewengaimamo beye ponente yewemontamonanpa. Tome inkete mami mona nana, yewemoñede yekene tomanani tono yewemontamonanpa, wempodani, pikenani, wamiñate kedani (sabios), Keweidi-ono mami yewemonte ate nani kiweñomo ebano kete godo kemo ate wa kiwinginani ante ketamonapa. Mani yede yekene yewemontamonapa minkayinta adani, ne odomonani tono wempoiidi inanite, nani ate kiwiñomo. Kino main kete ponete kewenani ante nani kiwiñomo. Weenenani kewengaimamo tono ñowodani gameno wado impa, kinante amona ante ponimini, dodani yekene yewemonamain, ononekake tedete eñente kete kewengadanimpa, ñowodani yekene doobe eñente, tedete, kete, yewemonani inanipa. Manomain beye monato kete yewemomonapa ate, nani dodani kewengaino aye pedani eñente bate kewenkedanimpa ante, manomain kete minkayonta adani inanite, godo kete adomomoni ate eñente kiwinginani ante ponente monato memeidi nani kewengaiino eñente kiwinginani ante beye kemonapa. Manomain kete yewemona ate wadepo bayonte aye pedani waodani, wiñenani nanikabo bate eñente edemon adomonte kewenkedanimpa, tomenani tededo tono nani doodbe yede nani kewengaimamo Waodani NAWE.Anobain amonapa, mani mona yewemo yekene, wabano ne odomonan inte bain, nawanga kete godo odomonginani minkayonta adani inanite amonapa, wadepo bayonte nano awene kii yewemoi, imain ate kete kiwinginani ante amonanpa, mani waiwoke imeka yewemonte ii ante tomanani watepe yewemonte kekinani minkayonta nani meneya tededo gameno ate kiwingi beye.Item La vestimenta típica Waodani en la comunidad Yawepade: confección y usos(Universidad de Cuenca, 2014-11-11) Gaba Caiga, Guillermina Ana; Calapucha Andy, Claudio FidelMenkayontaabotomeñeneakinaniantenanikeyomoEIB,amoimpaadokeadoketomananoeñako Waomoni baianobayébanokekianobayeñakiantetomayawepadekewenanitono,manitonokekimowawaébanoketeanodo Waomoni eñentekeweweñakedanimpaanteayemaniatewiñenaniateeñentegodogameayeponaniinaniodomonginani. Botoyewemoñomotawenanitawenaniodomonanipatomaébanoébanoketewinponenamaintomenanieñakotomenaninanikeweñomoayemani badongui keteeñenamaygodomenkebaymaninoeñakitomaitedemanitomemokekeyewemontabopatomananiinaniteanteeñente,nee odomonani,nee adani,wempoidinee ananiinanitetomayawepadenanikeweñomokewenaniante eñentabopa. Ñowotomeñomokewenani kowode wekokee ñananimoni kimaniinketetomenaniinaniteponenteamoeñenteanodominteketeeñakinani,kinantemonikinkinantewaemoinantemonikinkemoatewadaniatewadekinanimonimemeidikeponibaytomaanodowakete monbayponentewatape,godongamekewentewakewengimamonentegokimoni. Tomatawenkobototomaamoeñentekedaniintapa20%tomananikeweñomokewenanidobemoni weñakoeñatekewenani. Inkebotokeekeñomotenee kedinkootawentapakompaneananikeweñoongonibeyeketomewaodaniinanitewekogodongaentetomenkeeñananitapaanobay Kengi godonaniomekedamaymoniwekoeñadamaybatemonikinwinponenanimpa. Anomayatabopakompaneaokontapaomekekinaniante,manitokodeka waakogodonteentemonieñakowinponenanipa,anomayedenenaniwimonikineñaynenanipanangigeñentewedanipawaodaniadanikete.Item La elaboración original de la lanza de la nacionalidad Wao, en la comunidad(Universidad de Cuenca, 2014-11-11) Alvarado Nenquimo, Libio Gervacio; Alvarado Nenquimo, Sebastián Víctor; Narankas Mashiant, Sharian PedroMani ome kee monográfico kete impa adoke ante ponente amona eñeginani ante nangi tede beye ebano kete tapa badongimoni, nangi ante tedepa bako inanipa tepaidi ante maninani tapa badongi ante iin o wii kete nani tapa tote eñekete ante kee. Ante ketamonapa nani Nemopade keweñomo Provincia Pastaza, Cnatón Arajuno, Parroquia Curaray tapa beye ante kete, wokemiñentamonapa tome eñenani tono tapa tote eñenani maninani nangi eñente kedani inanipa tapa beyenke ante, anomai tapa tokete ante, maninani eñenanipa tome tepa eyepe teemo iin ante tapa toki beye, omede iñomo tepa bamo ongompa wa wa iin, mani tomaa tepa wi tapa toki impa, tepa nani nangi too impa, aye nani diki diki mii impa: Daguenkawe, Tepa aye wadani. Anomai nangi inani tomeñomo kewenani tome mani adokanke angantapa: “Tementa Nenquihui angantapa: Tapa keki iñomo impa wee kete kewengi beye wiwa kedani ate aye anomai oinga tenongi ante impa, ñowo iñomo toma wado impa kemonipa oinga beyenke ante aye anomai godonte engi ante, wedenke ganka tapa tomonipa ¿Kinante? Ñowo iñomo wiwa nenamai imonipa monikabo o wadani tono”. Ñowoponi iñomo tapa todamami inanipa wen tapa bai, ñowo nani tapa too iñomo impa wedenke gita godonte engi ate aye anomai tomenani nengi ante mani ante aninketapa nenanipa tomenani dodani onko wodonte, nenanipa kowe eibe iñomo wodonte bogima gote epaa teñate ingimpa ante gonga nani tano bogima, anmai ante aninke nangi inga “Mincaye Enqueri angantapa: Monito weneyede iñomo tapa nentamonipa yegapa goti wigate kowe wainga inguimpa ante tenonte wengi beye ante aye oinga tenongi ante anomai ante goti wigate nentamonipa kowe wainga nenkete ante”.Item Modelo socio organizativo de la Nacionalidad Sápara, según el mito de Kaji(Universidad de Cuenca, 2014-11-11) Grefa Ushigua, Graciela Ernestina; Vargas Guatatuca, Olimpia Beatriz; Chacón Quizhpe, Luis HumbertoThis research paper entitled “Socio-organizational Model of the Sapara Nationality Based on the Kaji Mythology” aims to identify the ancestral organizational structure of the Sapara nationality, as well as to learn about the organizational process of Kaji, which implemented the structure of the ancestral socio-organizational model of the Sapara nationality. Such structure was applied by its elders before interacting with modern society. The Sapara nationality is currently suffering an organizational and political crisis due to a lack of leadership; furthermore, the current organizational model is a traditional one; therefore, it does not meet the reality of the Sahara people; there are no constructive policies to help it recover their cultural values, either. The leaders of the Sapara nationality do not place importance upon the preservation and defense of their culture; all initiatives of former leaders were left behind, like the implementation of their own political structure in agreement with their worldview. As a result, as students of Public Administration and Leadership, we have decided to work on this issue in order to revalue our nationality.Item Elaboración y uso de la corona waodani en la Comunidad de Damointado(Universidad de Cuenca, 2014-11-11) Coba Yeti, Baihua Moisés; Orengo Boyotay, Oyohua Patricio; Nenquihui Nihua, Ricardo InihuaNani Waodani keweñomo okabogata beye mani waemo bakimpa ante tome okabogata yekene nangi inani enkadanipa anobbay aweneidi, weene yede enkadanitapa ongiñenani aye onkiyenani, tome anobay neenpa kiini beye in ante. Mani endadanipa eemeno, eñake goyede, anobay waa akedaninpa ante waa kiwingi beye aye engi ante tenonkete ante keyede. Ñowodepodani yekene wodo wiin ponente badanipa tome okamogata enkaki, aye doobe oda kete madanipa pankadaniya, mani beye nangi kekimoni naeme eñente bakinani ante, wiin kemo ante tomañomo dee bapoke kemonpa mono memeydi kegainkoo. Godomenke kekimoni tomenani enkakinani ante, manomai kemo ante dogomenke mee neente kiwigimoni mono memeydi nani kegaino, tomemo ponemamo kete wadani inanite odomomo eñente bakinani waemo kewigi ante.Item La vivienda tradicional Waodani en la comunidad Meñepade(Universidad de Cuenca, 2014-11-11) Nenquimo Enqueri, Samuel Guiquita; Calapucha Andy, Claudio FidelMEÑEPADE nani keweñomo impa dayuno yeka tekeyede omede, pastaza gameno. Mani ome impa pikenani tenonte gompote neni tomanani beye, tomenani ñene ome nenani waodani beyenke. Mani yewemonte kedi impa nawanga dodani onko beye, nente kewingi MEMEIDI BAItomanani keweñomo.Anobai de bake wedinke dodani onko, tiñe ponente kekimoni wene bai wii KOWODE BAInenten kekinani,inkete ñowo edenenani wedenke wedenke gimpo kee godani, ponenanipa kowode bai kete kiwingi. Anobai, ñowo wado ba wedenke ka wete inanipa tomeñomo kewenani y pikenani ekene e nenanipa weene wadepo bai tedekimamo memeidi neni wii ponena mai tote kewenginani ébano nemo ante tomemoni kii,inkete waponi nente kinwingi omede kewenani tono kete dodani onko menoginani. Tomenani Waodani, weene yede wadani gidinani tono be tente kewenanimpa mono keweñomo, wadepo ñawoke ba pongatimpa wado bate wedenke a wedenke, ébano kete menonte onko wene bai kinwingi, kenkade omede aweidi ongonani tono. Nani gimpo kete kiwingi ante poneni tomañomo amazonia kewenani kowode bai ponente kenkade kewenani inkete.PikenaniWaodani tote kewenanipa mani onko nente memeidi bai gimpo kedamai ñowo ganka wiñenani inanite odomonanipa wempodani tono.Item Elaboración de la hamaca waodani(Universidad de Cuenca, 2014-11-11) Boyotai Enomenga, Juanita Tamaye; Nenquihui Nihua, Ricardo InihuaBapa wantepiye millones wadepo bapa monito wemeidi wee wemeidi kewengai ante maniyede ñoo pite nani kewengai ante oyomo pee kaka ente kete kewenani tapa omede pee Amazónica, mani waa impa tomenani beye kete godo badonte ente kewengi ante, ñoo pite keki ante iñomo kete impa weneñede nee gonge tomenga ongingenga nano kete eñeñede nee gonge tomenga ebano keki ante kete eñente keyede nee gonge kee poganpa tomenga waoka ponemai aye ebano iin ante kee bai, tomenga wimogain kewente kee poganpa ante, tome ñoo iñomo intapa ebano moimoga momo kee bai manomai kedanitapa onte kewengi ante. Tomenga wiwa iñonte babe godo tomaa waa impa ante kee tome edenenani gameno ante agadanimpa nani kete eñeñede waiwoke aye tomenga ebano kete eñegakai ñoo pite manomai ñowo impa ebano kete tiñe eñegidani, tome nagi wiwa iin iñomo impa Wiñenani eñenanipa ebano edenenani kee bai tomaa nangi wiwa iin monito memeidi kewengai wii eñeneinanipa, tomaa mani ante aninke eñenamai inanipa edono wenpoidi pete maidani pedani ante, edono ponani aye ekanoidi imoni ante kedanipa. Mani beye manomai kekeboimpa ante ketabopa tome ñoo beyenke ante ebano pidani ante inkete monito edenenani inani beye wii peidente iin beye, aye baa a ante nani iin beye, edo iin ñowo edenenani wadepo bayonte kewenke nani pone, tome nangi wodo tomanani waodani teke ñoo pidanipa, de ampa menkayonta beye tedete ante aye mono memeidi nente kewengai ebano kete ee nengi ante Waodani. pite ñoo iñomo impa nani kowe neeni mani inkete edenenani baa ananipa ñoo beye wii aidenanipa, adamai inanipa tomenani memeidi kedi inkete, monito wemeidi beye ante tedete ate, ebano ñow pidanitawo nano wenani beye ante mani intapa waemo godonte engi ante bai, mani nani kee bai de ampa ñowo nani kenkade keweñomo mani beye ante proyecto yewemonte impa ate eñekedanimpa ante neeni keweñomo wodo dee bate iin wedinke tomaa, monito wenani gameno odomonamai inte ate akedanimpa edono pete pomo imo ante kino ante ñoo tedenani ante ankekaimpa, wadonke eñente inanipa ñoo iñomo wabano te kontate ongongi iin ante aye maninke gokeboimpa oyomo tomaa bee tente amo eñenginani ante ñowo edenenani beye wiwa inte beye ñowo nee gonge. Wabano ante wenpoidi nanikabo nani keweñomo odomonamai inani ante impa mani bey edenenani eñenamai inanipa ñoo piki beye ante, tomeñomo kewenani edemo eñenamai inanipa tome ñoo ante tedete ate. Boto ante yewemo iñomo wii ante kepa tomaa iñentobe waa kekimo ante ñowo edenenani inanite ante aye teke edenenkedani wii ponenanipa memeidi kegai wenpoidi odomonamai inte beyenke, wii kete keki impa adoke ome kete odomonte tedete manomai kete kekimpa ante ñoo beye nangi waemo impa tomemo ponente ee nengi ante monito egankado kewenginganka. Mani kebopa ponente menkayonta adani beye manomai kete tomanani inani mani menkayonta yewemonte iin inte adani ate eñekedanimpa ante ebano wiwa iin iñomo nanikabo bee tente ate eñekedanimpa kowe memeidi kegai ñoo piki ate eñengi wadepo wadepobe pompa memeidi kegai kowe wadepowe negonge iñede kete ponanipa ponente keki ante, wii giñente inkedaninpa edenenani tomenani wemeidi kee inkete inkedaninpa waemo ate inkedaninpa ponente edono pete ponani ante eñekedanimpa. Ñoo piki wodo mani emewo wadepo bayonte nangi ante tededanipa, tome iñomo edenenani eñenamai inanipa ebano kete ñoo piki iin ante, tome wiwa iin iñomo impa ebano kete wokemiñengi iin ante ñoo piki, mani wiwa iin iñomo impa wenpoidi edemo adamai inani beyenke impa, odomonamai inte beyenke, tome nanikabo kewenani tomeñomo Kiwado, manomai ante beyenke edemo keki impa diki minte ebano kete wado nani pone baki ante kepa godomenke kee goki ante mani wenpoidi nani nangi kete wee beyenke, nano toniadani, geña kedani aye nanikabo wii ponenamai inte beyenke wemeidi kegai. Nani wemeidi kegai ante Provincia Pastaza nani keweñomo, kenkade nani keweñomo Waodani Kiwado kewenanipa nangi ñoo pite eñenani tomenani inanipa geña kedani nani okiekawo Amwae, godo kedanipa ponente nangi ponente waa ate beyenke tomenani kee, nani adoke ñoo pite beyenke, pankadaniña ante kedanipa geña bee tente waa kete ee nente kewengi monito memeidi kegai ante nenginani nanikabo kewenani aye anomai oyomo kewenani beye ante.