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In February and March of 1812, Indigenous, mestizo, and creole rebels led an uprising in and around the colonial city of Huánuco in the viceroyalty of Peru. The diversity of the insurgent army reflected, to an extent, the vision of bilingual friars who, in the months preceding the uprising, had written, translated, and distributed pasquinades that called on residents to unite and drive out the Spanish. Although the insurgent army had two initial victories, Spanish authorities quickly put down the movement and began an investigation into the motives and leaders of the rebellion. Their interrogations led them to the subversive friars and the " papeles seductivos " (seductive papers) that these men of the cloth had been circulating. Using a collection of digitized documents from the uprising, which includes several examples of these seditious verses, this paper examines the significance of the Huánuco Rebellion in Peruvian and Latin American history. The rebellion demonstrates the potential of friars in their role as mediators of information to destabilize colonial relations. Additionally, the diverse army of insurgents complicates, at least to a degree, historians' frequent characterization of Peru in the independence era as a bastion of royalism beset by ethnic tension. [ABSTRACT FROM AUTHOR]

Peru's Quechua-speaking indigenous people have been portrayed by the dominant Spanish-speaking society in different ways throughout the five centuries since the Conquest, in response to contemporary social, political and literary trends. Nevertheless, they have always been perceived as ‘the other’ by mainstream society, and have rarely had a voice of their own. It may be, however, that in the 21st century they are able to reclaim their voice, although the ways in which they choose to do so may surprise us. This paper examines the portrayal of the highland Quechua people in Peruvian literature, government documents, academic writings and the media. Rather than an in-depth study, it is a survey of the differing perceptions of the Quechua people from the late 16th century to the beginning of the 21st century, with reference to the Inca Empire, romantic portrayals in 19th-century poetry, the sociological interpretations of the ‘Indian problem’ in early 20th-century Peru, and the use of indigenous people as political or spiritual symbols in more recent times. [ABSTRACT FROM PUBLISHER]

Salasaca Quichua (ISO 639-3=qxl) is a Quechuan language, specifically of the branch referred to as Quechua A (Parker 1963), as Quechua IIB (Torero 1974), or the northern group (Landerman 1991); but see Landerman (1991) and Adelaar (2004) regarding doubts with respect to the classification of the different varieties. The variety described in this paper is spoken by approximately 12,000 people in Ecuador. The Salasaca ?parroquia? (Spanish usage in Ecuador of this word is for a non-religious administrative district), in Pelileo canton, in Tungurahua province, is divided into eighteen communities and Quichua is spoken in all of them. This variety is similar to that of others of the region and is included in the Stark & Muysken (1977) dictionary. Varieties of Quechua in this area do not have the more open allophones attested farther south (such as in Peru), and for that reason the Ecuadorian varieties are traditionally called ?Quichua? rather than ?Quechua?. [ABSTRACT FROM AUTHOR]