Notes

• [1]
  ‪ Silvia Rivera Cusicanqui, “Indigenous Anarchist Critique of Bolivia’s ‘Indigenous State’: Interview with Silvia Rivera Cusicanqui” in Upside Down World. September 3, 2014. http://revistas.javeriana.edu.co/index.php/univhumanistica/article/view/2075/1315‪
• [2]
  ‪ ‪I do not think that the different ways in which mestiz@ identifty in the north and south manifests itself represents a conceptual break at all. In fact, I believe that these differences point to the ways in which identities develop both in the service of coercive power and in opposition to domination concurrently.‪‪
• [3]
  ‪ ‪The documentary is in its post-production stage right now, but demonstrative clips can be accessed here: ‪‪https://vimeo.com/236262344‪‪ and ‪‪https://vimeo.com/193795066‪‪
• [4]
  ‪ ‪Susy Delgado, ‪‪Ayvu Membyre‪‪, trans Susan Smith Nash, ‪‪http://www.thing.net/~grist/ld/ssn/delgado.htm‪‪‪The purpose of placing Delgado’s contemporary poetic work before an examination of Guaraní cosmogony is to generate an understanding of the position and importance of the Guaraní language and Guaraní cosmogony in contemporary mestiz@ Paraguayan culture.‪
• [5]
  ‪ ‪I use the ‪‪Diccionario Básico ‪‪Guaraní, ‪‪compiled by Antonio Guasch, and revised by Bartomeu Melià‪‪, (Asunci‪‪ón: Centro de Estudios Paraguayos, 2003) along with interviews with family, friends, and other Paraguayans about our language.‪‪
• [6]
  ‪ ‪Maracle (2015: 1).‪‪
• [7]
  ‪ ‪My great-grandmother was a ‪‪campesina‪‪ midwife from the interior of the country. Guaraní was her primary language, although she also spoke Spanish.‪‪
• [8]
  ‪ ‪There is disagreement about this. One of my informants, Arnulfo Fretes, a forestal engineer in San Cosme and San Damian, agrees that it is a way to say “I remember”, but that the more nuanced meaning is “the things that go to my soul / heart”. He disagrees with my alternative interpretation of the phrase (see below). In the ‪‪Diccionario Castellano – Guaraní / Guaraní – Castellano‪‪ compiled by Antonio Guasch, 1961 – ‪‪chepy’aho‪‪ is defined in many ways including – that which goes to your heart, to remember, what comes to mind, and to sigh over.‪‪
• [9]
  ‪ ‪Che‪‪ means “I” or “me”. ‪‪Py’a‪‪ means “belly, heart, soul, innards, spirit, consciousness”. ‪‪Ho‪‪ means “to go”. I sometimes wonder if a better understanding for ‪‪chepy’aho‪‪ is: “I walk to my heart / soul / consciousness”.‪‪
• [10]
  ‪ ‪I first encountered this process of memory as an act of resistance within Indigenous communities at the Intertribal Friendship House in Oakland, California, through that urban Indigenous community’s traditional plant medicine garden, which they used to reconnect to their ancestral knowledge about plants and their role in ceremonial practices.‪‪
• [11]
  ‪ ‪Deleuze ‪‪&‪‪ Guattari (1987: 15).‪‪
• [12]
  ‪ ‪I am using the León Cadogan translation (Cadogan, ‪‪op. cit‪‪.: 13-16).‪‪
• [13]
  ‪ ‪Melià B., “Bartomeu Melià: ‘Para los guaraníes vender and vengarse, somos vengadores,’” YouTube video, interview for Casa de América, posted by “Casa de América”, September 7, 2011 ‪‪https://www.youtube.com/watch?v=5qhnOClbDY0‪‪
• [14]
  ‪ ‪Ibid‪‪.‪‪
• [15]
  ‪ ‪Melià (1981: 1-24).‪‪
• [16]
  ‪ ‪Deleuze ‪‪&‪‪ Guattari (1994: 108).‪‪
• [17]
  ‪ ‪Melià, ‪‪El buenvivir Guaraní: tekóporã ‪‪http://servicioskoinonia.org/agenda/archivo/obra.php?ncodigo=762‪‪ (accessed August 30, 2017).‪‪
• [18]
  ‪ ‪It would be a mistake not to note the hegemony of Guaraní identity in Paraguay to the detriment of other Indigenous identities whose philosophies also give shape to the Paraguayan identity and imagination and must be amplified if we are to be ever truly free; including the philosophies of the Niva‪‪ĉ‪‪le, Yshir, Ayoreo, Ehenlhet, etc.‪‪
• [19]
  ‪ ‪Maia Ramnath (2011: 7).‪‪
• [20]
  ‪ ‪This is a reference to ‪‪yvymarane’y‪‪, the Guaraní concept of the after-life (paradise) that exists on this earth. One does not have to die in order to experience this place, which the ancestral Guaraní searched for through a practice of moving collectively towards the horizon.‪‪