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Although the COVID-19 pandemic has profoundly affected K-12 education worldwide, Peru has faced particularly unique challenges. A combination of quarantine requirements and unequal access to remote learning technology led to the creation of a series of multimodal programs by Peru's Ministry of Education under the umbrella title Aprendo en Casa [I Learn at Home]. Modules for preschool, primary, and secondary grades are broadcast via national television and radio networks, as well as posted on YouTube in an attempt to reach as many learners in the country as possible. In this article, we focus on Aprendo en Casa's radio broadcasts for Spanish as a second language (SL2). Our data comprise transcribed SL2 radio broadcasts, educational materials, and interviews with primary school teachers. Findings indicate that a lack of access to technology in rural areas, even for radio broadcasts, is inscribed in historical inequities and ideologies regarding the rural population, exacerbating the so-called "digital divide" and complicating the traditionally dichotomous perspective on this divide. We highlight student and parent difficulties with access and technological know-how, as well as some of the creative ways that teachers provided access to the curriculum for students and family members, often at risk to their own health and finances. We conclude with suggestions for improving research and practice in emergency distance language education for marginalized populations.

Based on an ethnography of a language policy in the region of Apurímac in the Peruvian Andes, I analyze the boundaries that are constructed by a community of practice of Quechua "experts" in a context where resources in the indigenous language become more valuable. Although the declared wish is to build a regional "us," Quechua experts end up establishing identity divisions between "us" and "them" through tactics of intersubjectivity based on ethnic difference, authority and authenticity. This work follows earlier studies about language ideological battles in relation to Quechua and shows that, after several decades, the former top-down language policies coming from the capital city are now being recursively reproduced within the Quechua-speaking social actors themselves, and the conflict has diversified into new dilemmas.

Using a multilayered, ethnographic and critical approach to language policy and planning, this article examines a language policy favoring Quechua in Apurímac in the Southern Peruvian Andes, which is being imagined as an integrated community unified by the local language. This study presents a case in which top-down policies open up ideological spaces, while other layers of the policy process obstruct them due to particular interpretations of official declarations. In fact, although official documents indicate a repertoire of Quechua as "our" language for regional integration, Quechua-speaking civil servants and teachers present another, very extended repertoire that portrays Quechua as an ancestral language, important to use only when interacting with the "Other" or with the "pure" Quechua speaker from high-altitude communities. The data analyzed here not only confirms, once more, that various layers of the language policy process can contradict each other, but also that dilemmas exist within the individuals themselves due to the ambivalent colonial structure of Apurimenian society. Thus, while Quechua is associated with subordinated and disdained peasants, officials and teachers also value it as part of "our culture," and in that sense they identify with it.

In the Andes, a phonological transference known as "motoseo" has acquired ideological weight. People think that bilingual speakers of Quechua and Spanish "confuse" the vowels when speaking Spanish and that they are inferior to the ones who do not. In this article, I analyze the ideological agenda of the racialized verbal hygiene practice based on this phenomenon in two universities of the Peruvian Quechua-speaking context. I look at how students have internalized the ideology associated with the phenomenon and constantly discipline themselves to control it while speaking. In addition, I discuss how professors (most of whom are also speakers of Quechua) use this trait to "otherize" rural students and construct them as "they" as opposed to "us". This ideology is so widespread in the area that it works to reproduce a profoundly unequal social order that is not questioned by most university professors nor by the students who are victims of it. In turn, it leads to low academic performance and a university experience that is often traumatic for students coming from rural areas.

Copyright of International Journal of the Sociology of Language is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The study examines the gap between literacy campaigns by the Peruvian government and what the 'illiterates' actually need. A bilingual Quechua and Spanish-speaking woman who only had a year of schooling and her correspondence with her family is analyzed, with literacy showing to impact family network in a migration context.

Copyright of Journal of English for Research Publication Purposes is the property of John Benjamins Publishing Co. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Although the COVID-19 pandemic has profoundly affected K-12 education worldwide, Peru has faced particularly unique challenges. A combination of quarantine requirements and unequal access to remote learning technology led to the creation of a series of multimodal programs by Peru's Ministry of Education under the umbrella title Aprendo en Casa [I Learn at Home]. Modules for preschool, primary, and secondary grades are broadcast via national television and radio networks, as well as posted on YouTube in an attempt to reach as many learners in the country as possible. In this article, we focus on Aprendo en Casa's radio broadcasts for Spanish as a second language (SL2). Our data comprise transcribed SL2 radio broadcasts, educational materials, and interviews with primary school teachers. Findings indicate that a lack of access to technology in rural areas, even for radio broadcasts, is inscribed in historical inequities and ideologies regarding the rural population, exacerbating the so-called "digital divide" and complicating the traditionally dichotomous perspective on this divide. We highlight student and parent difficulties with access and technological know-how, as well as some of the creative ways that teachers provided access to the curriculum for students and family members, often at risk to their own health and finances. We conclude with suggestions for improving research and practice in emergency distance language education for marginalized populations. [ABSTRACT FROM AUTHOR]

In this brief essay, and making use of my own research in Peru, I raise two issues that I have been reflecting on throughout my career and that I believe constitute challenges in addressing language in society. The first refers to the importance of studying the processes of meaning production from an ethnographic perspective, and the second, to the centrality of articulating the production of these meanings with the material conditions of existence that make them possible or difficult. These two points are committed to combining ethnographic sociolinguistics and glotopolitics, as critical perspectives that are enhancing sociolinguistics in Latin America. [ABSTRACT FROM AUTHOR]

Based on an ethnography of a language policy in the region of Apurímac in the Peruvian Andes, I analyze the boundaries that are constructed by a community of practice of Quechua "experts" in a context where resources in the indigenous language become more valuable. Although the declared wish is to build a regional "us," Quechua experts end up establishing identity divisions between "us" and "them" through tactics of intersubjectivity based on ethnic difference, authority and authenticity. This work follows earlier studies about language ideological battles in relation to Quechua and shows that, after several decades, the former top-down language policies coming from the capital city are now being recursively reproduced within the Quechua-speaking social actors themselves, and the conflict has diversified into new dilemmas. [ABSTRACT FROM AUTHOR]

Copyright of Íkala: Revista de Lenguaje y Cultura is the property of Universidad de Antioquia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article, I argue that Intercultural Bilingual Education (IBE) in Peru has turned into a depoliticized endeavor, fed by a modernist national frame and a positivist/modernist linguistics (García et al., 2017). Situating my discussion amid the context of discourses of IBE, I will focus on Quechuaspeaking urban youth activists and the way they challenge three key issues that have been historically entrenched in the discourse of IBE and language diversity in general: the restriction of Quechua speakers to "mother tongue" speakers, the dichotomy between local and global identities, and the defensive stance towards neoliberalism and the market economy. In a context of tensions and challenges for multilingualism and of new circumstances for minoritized languages and their speakers (Pietikainen et al., 2016), these young people are questioning the depoliticized, limiting, and fictitious views of Quechua and Quechuaness from the IBE discourse. Put it differently: they are disinventing Quechua as IBE conceives it and reinventing it within a much more inclusive and politicized project, in a way that should interest educators. [ABSTRACT FROM AUTHOR]

Copyright of Trabalhos em Lingüística Aplicada is the property of Universidade Estadual de Campinas - Portal de Periodicos Eletronicos Cientificos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

An introduction to the journal is presented in which the editors discuss the succession of editorship of the "Journal of Sociolinguistics," the commitment of the journal to the publication of sociolinguistic topics, and the appointment of new editorial team members.

La migración de una población de shipibos desde la Amazonía a Lima, ha dado lugar a una recreación de sus relaciones de género y de su etnicidad. Ahora que son las «madres» quienes sostienen económicamente a sus familias en Lima, la identidad shipiba de las mujeres ya no connota su condición subalterna, sino la posibilidad de acceso a una posición de poder. En este artículo analizamos el uso de la lengua vernácula como un recurso simbólico importante para la performance de la identidad étnica y de género en las asambleas comunales, donde se discuten los problemas que la gente enfrenta en el nuevo escenario urbano. Las mujeres no solo usan esta lengua en mayor medida que los hombres; además interactúan de una forma en la que despliegan su agencia. Esta asociación entre la mujer shipiba, el uso de la lengua vernácula y el acceso al poder a través de la producción y venta de artesanías, ha contribuido a mantener el nexo entre la lengua shipiba y la identidad étnica en la ciudad. [ABSTRACT FROM AUTHOR]