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The few nonmissionary linguists who approached
Aymara did so either through missionaries or through
mestizos and whites. In such circumstances it is re-
markable that Tschopik and LaBarre were able to elicit
native Aymara folktales free of missionary or patron
influence. Sebeok was not so fortunate; the story on
which he based his morphological analysis is in Patr6n
Aymara. When the Wexler team sought to study Aymara they
proceeded through missionary contacts and thereby unwit-
tingly acquired informants trained in that tradition.

So long as all linguistic research was conducted
with sources speaking varieties of Missionary or Patr6n
Aymara, only data reflecting such dialects could be
obtained. A new point of entry into the Aymara community

was needed.
2-4.12 Aymara-centered studies

In 1965 M. J. Hardman arrived in Bolivia as a
Fulbright lecturer in linguistics. Together with Julia
Elena Fortin, Director of Anthropology in the Bolivian
Ministry of Education, Hardman founded the Instituto
Nacional de Estudios Lingitiisticos (INEL) in La Paz for
the purpose of training Bolivians in linguistics for
national development. Hardman had already investigated
Aymara's sister languages, Jaqaru and Kawki, and had

determined their relationship as members of the Jaqi