76

1972, the year the Peruvian government inaugurated a new
policy of bilingual education. The book includes articles
by Hardman on Aymara linguistic postulates (Hardman 1972a),
by Alfredo Torero on historical background (Torero 1972b),
and by Escobar on linguistics and politics (Escobar 1972b).

Domingo Llanque Chana, a Peruvian Aymara who is
a Maryknoll priest and at present (1976) vicar general
of the Prelature of Juli, has presented in Spanish trans-
lation an interview he conducted in Aymara with a 56-year-
old Aymara man from a rural community near Lake Titicaca
(D. Llanque Chana 1973). The topic is social interaction
among the Aymara, including the way they treat outsiders
as well as each other. To my knowledge this is the first
time the topic has been discussed in print by an Aymara.
The author observes that the basic element of Aymara
interaction is mutual respect expressed primarily through
courteous speech as exemplified in greetings.

A graduate of a normal school in Puno, Justino
Llanque Chana, has given an overview of the educational
situation of Peruvian Aymara based on the results of his
1973 survey of 85 high school students in the town of
Chucuito near Puno (J. Llanque Chana 1974). The survey
revealed negative attitudes toward Aymara language and
culture which the author interpreted as confirming the
alienating effects of an educational system stressing
acquisition of Spanish skills while banning (in theory if

not in strict practice) the use of vernacular languages.