The validity of Europeans' vision of Ecuadorian space is examined in relation to two different audiences.
I questioned the legitimacy of their accounts for twentieth century anthropologists, as a basis for ethnographic knowledge about the organization and politics of space in Ecuador at that time.
Today, many Native American communities have developed a language maintenance or language revival program.
Among those programs, approaches vary in fundamental ways, but all have the same general goal: to maintain and perpetuate the language of a particular community by teaching it to younger generations.
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Generally that goal--sometimes explicit, at other times implicit--is to make speakers of individuals who are not speakers of a native language.
To achieve that end, each program and the approach it takes depends on several variables: These variables have produced programs that differ dramatically in teaching materials, in pedagogical approach, and in effectiveness.
I conclude that the European accounts are valid sources of ethnographic knowledge about the organization and politics of space in Ecuador.
Although travel accounts were dismissed as legitimate ethnographies in early twentieth century anthropology, they should be recognized today as early examples of fieldwork and ethnographic writing before anthropology became a professional discipline.
A complimentary light breakfast (coffee/tea/juices and bagels) and lunch will be provided.