Fotograaf: geen, eigen foto

dhr. dr. J.A. (Jorge) Gomez Rendon

  • Faculteit der Geesteswetenschappen
    Capaciteitsgroep Taalwetenschap
  • Bezoekadres
    Spuistraat 210  Amsterdam
  • Postadres:
    Spuistraat  210
    1012 VT  Amsterdam

I did my undergraduate studies on anthropology and linguistics at Pontificia Universidad Católica del Ecuador and received my M.A on interdisciplinary cultural studies from Universidad Andina Simón Bolívar in Quito. In 2003 I joined ACLC as a PhD candidate to work on the interplay of typological and social constraints on language contact on the basis of three case studies from Latin America. I settled back in Ecuador in 2007 with the purpose of working on indigenous languages and mainly for indigenous peoples. Since then I have been involved in programs of documentation and revitalization of Imbabura Kichwa (Kichwa), Media Lengua (Mixed Language), Sia Pedee (Chocoan), Awapit (Barbacoan), Waorani (unclassified) and more recently Andwa and Sapara (both Zaparoan). Also, I have been active in conducting sociolinguistic surveys of several Ecuadorian indigenous languages with a view to establishing their actual state of vitality and designing language policies.   

My research interests include language contact, particularly, the influence of Spanish on Amerindian languages, pre-Inca languages in the Northern Andes, critical discourse analysis, linguistic heritage and safeguarding, Amerindian oral tradition and nineteenth-century travel literature.

Linguistic diversity on the equator

Ecuador is a South American country whose capital city is located on the equator line, hence its name. It is home to a dozen languages from different families and two of unknown origin. While a large number of languages were spoken in the lowlands and highlands before the Spanish conquest, most indigenous languages nowadays are concentrated in the Amazon Lowlands. The distribution of Ecuador's languages in geographic regions is as follows:  

  • Highland Kichwa (Quechua), Tsa'fiki (Barbacoan) and Awapit (Barbacoan) are spoken in the Andean Highlands;
  • Sia Pedee (Chocoan), Cha'palaa (Barbacoan) as well as Awapit (Barbacoan) are spoken in the Pacific Lowlands;
  • Amazonian Kichwa (Quechua), A'ingae (unclassified), Paikoka (Western Tukanoan), Wao tededo (unclassified), Sapara Atupama (Zaparoan), Achuar chicham (Jivaroan), Shuar chicham (Jivaroan) and Shiwiar chicham (Jivaroan) are spoken in the Amazon Lowlands. 

Kichwa and Shuar chicham are by far the languages with the largest number of speakers, even if  they - like any other indigenous language in the country - continue to be in a diglossic relation to the official language, Spanish. Diglossia has prevailed since the early colonization of South America and resulted in two scenarios: either indigenous languages have died after their speakers having shifted to the official language, or they have changed their lexical and structural profiles to better adapt to the Hispanic mainstream society. While language mixing is a rather common outcome which does not necessarily lead to language death, the expansion of Spanish-based culture and education in the last fifty years all over the country has dramatically increased the levels of endangerment of minority languages. An accurate assessment of the current vitality of Ecuador´s indigenous languages is a pending task, but several language-specific studies show that the rate of language shift and death is accelerating. An overall though not quite accurate evaluation of the vitality of Ecuador's languages is provided by UNESCO Endangered Languages Atlas.

Language documentation and revitalization

Considering the high levels of language loss, my work of language documentation in Ecuador is strongly linked to revitalization programs. In my view, language documentation cannot serve the purposes of linguistic theory only, but must serve first and foremost those of the language community. Language documentation for its own sake risks becoming mere archiving.

Since 2005 I have carried out several documentation and revitalization activities in Ecuador. In addition to my work on a mixed language (Media Lengua) and its matrix language (Imbabura Quechua), I have also done documentation work on three languages, precisely those with the highest level of endangerment: Andwa (Zaparoan), Sia Pedee (Chocoan) and Awapit (Barbacoan). Speakers of Awapit number over three thousand whereas those of Sia Pedee are less than one hundred. On the contrary, Andwa is now an extinct language after the demise of its last speaker in 2011. Currently I am working with another moribund language of the Zaparoan family (Sapara). Below I provide a sketch of these languages and their documentation and revitalization state.

Imbabura Quechua and San Pablo Media Lengua

Imbabura Quechua is a language of the Quechua family (QIIB in Torero's classification) spoken in the highland province of Imbabura in the Ecuadorian Andes by approximately 70.000 people (Census 2010). While Imbabura Quechua is much more vital than other varieties of the same family spoken in the Andes, it shows a considerable amount of Spanish lexical borrowing and structural changes induced by contact (Gómez Rendón 2007, 2008, 2009). The intensity of this contact in the area of San Pablo led to the emergence of a mixed lect commonly known as Media Lengua, characterized by a predominantly Spanish-derived lexicon and a Quechua-derived grammar (Gómez Rendón 2008). Lately I have questioned the status of this variety as a true bilingual mixed language associated with a new ethnic identity (Gomez Rendón fc.)

Sia Pedee

Sia Pedee is a Chocoan language spoken in the Pacific Lowlands of Colombia and Ecuador. While the language is still vital in the former country, it is highly endangered in the latter. A sociolinguistic survey conducted in 2005 found that only thirty people above their fifties spoke the language with native fluency, the rest of the ethnic population being mostly monolingual in Spanish. However, after their legal consolidation as an ethnic group with their own territory and legal status in 2001, Epera leaders and grassroots became interested in the revitalization of their traditional language. Their efforts to reintroduce the language in the new generations as well as new waves of Colombian Epera immigrants have raised the number of Sia Pedee speakers in Ecuador. A team of speakers trained in language documentation have produced a monolingual dictionary which is now in its second expanded edition (2015), a collection of oral tradition (2008), a pedagogical grammar (2009), plus a ten-hour collection of annotated recordings in different genres. In working with the documentation team I have explored the use of code switching in story-telling (Gómez Rendón 2010) and proposed a classification of Epera oral tradition (Gómez Rendón 2013).


Awapit is a Barbacoan language spoken in the provinces of Esmeraldas, Carchi and Imbabura by approximately 3130 people. While Awapit speakers remained isolated until the 1970s, their contact with the Spanish-speaking society increased dramatically in the last decades and influenced the use of their native language, which is now seriously endangered. Since 2008 I have collaborated with the Awa Directorate of Intercultural Bilingual Education in training a team of Awa teachers in language documentation. The outcomes of this collaboration include an annotated audiovisual database of Awapit (2008), a collection of oral tradition (2010), two textbooks for the teaching of Awapit to third and fourth graders (2011) and a 1000-entry monolingual dictionary (2014). In 2010 a sociolinguistic survey was conducted in Ecuador in order to determine the vitality of the language and the prospects for revitalization.(Gómez Rendón 2010). In addition, I have produced an ethnographic sketch of Ecuadorian Awa in collaboration with Luis Antonio Cantincuz, an Awa teacher of the community of Mataje in the province of Esmeraldas (Gómez Rendón and Cantincuz 2011).


Andwa or Shimigae was a Zaparoan language spoken in Ecuador and Peru. The language is now considered extinct after the death of its last speaker in 2011. Andwa was the heritage language of the Andwa Nation in Pastaza, Ecuador. Nowadays, Amazonian Kichwa is the mother tongue of the Andwa population in both countries. Since 2008 Andwa leaders and grassroots in Ecuador have been leading an initiative of reintroducing their heritage language in the formal education and the media. As part of this initiative we have produced a Kichwa-Andwa dictionary, a collection of Andwa oral tradition and a grammatical sketh of the language (Gómez Rendón 2012). A summary of these efforts in language reclamation is discussed in a recent joint contribution (Gómez Rendón and Salazar fc). With a view to understanding the dynamics of language shift to Kichwa and the associated identity politics among the Andwa, I have scrutinized historical sources and contextualize them in today's process of identity strengthening (Gómez Rendón 2013).

Pre-Inca Languages in Ecuador

Before the Inca conquest of the Northern Andes in the last third of the fifteenth century, the territory of present-day Ecuador was populated by peoples speaking languages different from Kichwa. Linguistic diversity was then a characteristic not only of the Andean Highlands but also of the Pacific and the Amazon Lowlands. Today most of that diversity has faded away as a result of three processes: 1) a language shift to Kichwa in the Highlands which concluded presumably by the early eighteenth century; 2) a language shift to Kichwa in the Amazon Lowlands which is now underway but began very early in the Spanish colonization with the Jesuit missions of Maynas and others led by Dominican and Franciscan orders; and 3) a language shift to Spanish which began in highland Kichwa communities in the second half of the nineteenth century and accelerated during the twentieth century. While we do not have grammars or dictionaries of pre-Inca languages once spoken in ancient Ecuador, we do have references to these languages in historical sources and long lists of toponyms and anthroponyms which give us an idea of their areas of influence. Following the work of Jijón y Caamaño and others who explored the linguistic landscape of ancient Ecuador before the Spanish conquest, I have undertaken a critical evaluation of the existing historical and onomastic records. The first outcomes of this evaluation are two articles discussing the linguistic situation of the Pacific lowlands in pre-Hispanic and early Hispanic times.

Linguistic heritage, language policy and revitalization

The concern about language loss in the last decades led to the emergence of language documentation and the strengthening of language policy-making around the world. Ecuador was not the exception, even if much work remains to be done in this field following an agenda of priorities (Gómez Rendón 2008, 2009). In the last years a new approach to the protection and promotion of indigenous languages and cultures sees them as part and parcel of intangible cultural heritage. The UNESCO Convention (2003) includes language and oral tradition as part of the first domain of intangible cultural heritage. The notion of language as heritage is not exempt from controversy, however, as heritage can be approached from different levels - global, national, regional or local - on which specific policies can be drawn with different outcomes (Gómez Rendón 2012). Of great importance in this respect is the view of language and cultural heritage not as "something" independent of other social practices but inextricably linked to them. The corollary is that linguistic rights are part of economic, social and cultural rights, and any efforts of revitalization must point not to the language itself but to the people and their practices (Gómez Rendón 2014). Along the same lines, traditional revitalization programs should not focus, as they have so far, on writing and reading practices exclusively, but mainly on promoting the use of the minority languages in their own sociocultural contexts and on developing new literacies that include other semiotic systems (Gómez Rendón & Jarrín Paredes 2015).

Discourse at the crossroads of language and power: testimonial narratives as historiographic practices

Beyond the view of language as a semiotic system serving communicative and cognitive purposes is the idea that language crucially embodies and is embodied by power. Language is one of the forms of power, and power manifests effectively though surreptitiously in language. Therefore, the task of linguistic theory is not only to describe the structure and function of language but mainly to unveil the ways in which language is used to dominate others and the ways in which language is used to counteract such domination. One genre in which the interaction of language and power becomes transparent is that of testimonial narratives, defined as oral texts in which subaltern individuals speak according to their own truth values and tell their own version of history. Pieces of testimonial narrative have been collected by many anthropologists, sociologists and historians during the twentieth century but have been mostly analyzed from the traditional perspective of Western literature and its accepted genres. On the contrary, the approach of critical discourse analysis contribute to elucidating the ways language structure is linked to broader language configurations (discourse) and the ways discursive configurations correspond to specific sociopolitical contexts. 

Given the relevance of testimonial narratives to understand the sociopolitical situation of language endangerment and loss, the collection of pieces from this genre should be an important part of any project of language documentation, as the ultimate task of revitalization is not "saving a language" but empowering its speakers in the mainstream society. Along these lines, I have collected several  pieces of testimonial narrative and analyzed them as alternative forms of history-writing and political statements of subaltern condition and counter-hegemonic initiatives (Gómez Rendón 2001, 2013).

New approaches to linguistic and ethnographic practices

To the extent that language is linked to society and culture, any integral description of language implies a correlated description of society and culture. Accordingly, a satisfactory linguistic description can be achieved only by a thoughtful ethnographic work in which the linguist becomes involved with the speakers as interlocutors in a continuous process of meaning-making. The need to move the old paradigm of fieldwork beyond the positivist subject-object relation towards a constructionist inter-subjective one is deeply felt in the contemporary practice of linguistics and ethnography. The relevance of constructing a new paradigm of research in the social sciences pertains directly to language documentation and revitalization for several reasons: first, it recognizes and empower speakers as subjects controlling their own semiotic systems (languages); second, it advocates a participatory action research approach for scholarly projects, thereby linking them to communities in more direct and sustained ways; and third, it enables us to explore, and reflect on, our own research practices along the way and make them more adaptive to specific field situations (Gómez Rendón 2013).




Desde el giro lingüístico en las ciencias sociales de los años sesenta, la importancia del Análisis del Discurso (AD) como propuesta teórica y metodológica no ha dejado de aumentar, penetrando en distintas formas y desde varios abordajes en el estudio de las expresiones culturales y la acción social en general.

El curso ofrece una introducción general al AD a través de una presentación crítica de los principales conceptos y herramientas utilizadas. Al haberse constituido desde diferentes áreas de investigación como la teoría delos actos del habla, la pragmática o el análisis de la conversación, sin olvidar la etnometodología o la sociolingüística interaccionista, se tomará en cuenta la genealogía del AD y se extraerá lo mejor de cada perspectiva en cuanto a su manera de entender la cultura y la sociedad y sus formas de acercamiento a ellas.

Luego de una discusión fundamentada desde diferentes corrientes sobre la naturaleza lingüística del discurso y su relación con las prácticas sociales, se dedican sesiones individuales a presentar y discutir los principales abordajes analíticos propuestos para el tratamiento del discurso en las últimas tres décadas, poniendo énfasis en el más reciente análisis crítico del discurso y sus distintos enfoques de investigación.



(conjuntamente con la Dra. Galaxis Borja)

Numerosos fueron los viajeros que desde el siglo dieciséis hasta la primera mitad del siglo veinte visitaron el Ecuador con diferentes propósitos. Contamos entre ellos a exploradores, científicos, aventureros, pintores, botánicos, ascensionistas, ingenieros, cartógrafos, diplomáticos, militares, agregados culturales, por nombrar algunos. Reconociendo su participación en la vida social, política y científica así como la recepción e influencia de sus escritos, el presente curso ofrece una semblanza de la vida y obra de algunos viajeros que visitaron el territorio del actual Ecuador, contextualizando su visita en las circunstancias sociohistóricas locales e internacionales de su tiempo y rastreando su influencia en la sociedad visitada. El enfoque del curso no gira en torno sólo a la producción que nos han legado como parte de la literatura de viajes, sino que se ocupa fundamentalmente de las dimensiones históricas y de su visita y el discurso de su legado escrito.



El curso ofrece una perspectiva introductoria e interdisciplinaria a una selección de problemáticas y enfoques que han sido cruciales en la experiencia de las sociedades andinas y su constitución socio-identitaria . También propone un diálogo entre historia, geografía, literatura y lingüística para entender algunas maneras en que se ha comprendido y representado el mundoandino de los siglos XVI al presente. Sin dejar de admitir que el mundo andino involucra un vasto territorio en Sudamérica, este curso enfatizará en la región de los Andes Septentrionales, una de las regiones que ha tenido históricamente el mayor grado de concentración depoblación indígena y que, por esa condición, se ha convertido en escenario de una experiencia cultural única, compleja y contradictoria.

El punto de partida es una problematización del concepto de "Andes" como área cultural y su inserción temprana en regiones de intercambio comercial y cultural más amplio con las tierras bajas del Pacífico y la Amazonía. Desde la perspectiva histórica se examinarán igualmente algunas coyunturas y procesos decisivos en la construcción de las representaciones sobre lo andino: la disputa sobre la humanidad indígena en el marco de la conquista, la hibridez de los discursos y representaciones andinas, la perspectiva racial de los proyectos civilizatorios de los siglos XIX y XX, y la narrativa de viajes, lugar privilegiado del discurso occidental donde se reproduce la colonialidad.




El propósito de este curso es introducir a los estudiantes en la comprensión de los procesos de comunicación, tomando en cuenta la diversidad de signos y códigos que se usan en la comunicación humana y la producción iconográfica en general. Además del adiestramiento de los estudiantes en el uso de conceptos e instrumentos analíticos, el seminario busca iniciar al estudiante en el análisis de la semiótica de la imagen y el símbolo desde una perspectiva antropológica y arqueológica.



En este curso se tratará la compleja red de relaciones entre lengua y sociedad así como las formas en que una y otra se influyen en diferentes niveles de variación. Dentro de este marco se hará un acercamiento a la situación social, política, educativa y comunicativa de las lenguas indígenas del Ecuador y el área andina, su relación pasada y presente con el idioma oficial y sus perspectivas para el siglo XXI dentro de estados plurilingües e interculturales.




A partir de un enfoque funcionalista del lenguaje en general y del cambio lingüístico en particular, el curso se propone explorar los factores extralingüísticos de naturaleza sociodemográfica y sociocultural que modelan la estructura de las lenguas naturales y la manera cómo estas interaccionan con factores lingüísticos para configurar el perfil tipológico de una lengua. Con este fin se ha dividido el curso en cinco módulos intensivos: en el primero se discutirá en profundidad un modelo de causalidad del cambio lingüístico a partir de una clasificación y jerarquización de las causas de dicho cambio, tomando ejemplos de diferentes estudios de caso; en el segundo módulo se desarrollarán las premisas básicas de la tipología sociolingüística; los siguientes tres módulos estarán dedicados al estudio pormenorizado del cambio lingüístico en tres lenguas amerindias – el kichwa ecuatoriano, el guaraní paraguayo y el otomí queretano – procurando enmarcar los cambios tipológicos operados en dichas lenguas a partir de una comprensión general de la historia sociodemográfica y sociocultural de sus comunidades de habla.



  • Gomez Rendon, J. A. (2016). Aproximaciones a la onomástica indígena del Austro lojano. Antropología Cuadernos de Investigación, (16), 115-129. [details] [PDF]


  • Gómez Rendón, J., & Salazar Proaño, D. (2015). La lengua andwa: una experiencia en documentación y reapropiación lingüística a través de la educación = The andwa language: a case of documentation and linguistic reclamation through education. Zona Proxima, 23, 106-117. DOI: 10.14482/zp.22.5832 [details] [PDF]


  • Gómez Rendón, J. (2013). Deslindes lingüísticos en las tierras bajas del Pacífico ecuatoriano. [Segunda parte]. Antropología Cuadernos de Investigación, 12, 13-61. [details] [PDF]
  • Gómez Rendón, J. (2013). Ecuador's indigenous cultures: astride orality and literacy. In M. Turin, C. Wheeler, & E. Wilkinson (Eds.), Oral literature in the digital age: archiving orality and connecting with communities (pp. 103-120). (World oral literature series; No. 2). Cambridge: OpenBook Publishers. DOI: 10.111647/OBP.0032.07 [details] [PDF]
  • Gómez Rendón, J. (2013). Sincretismo mitológico inducido por contacto. Arqueología y Sociedad, 26, 45-70. [details]
  • Gómez Rendón, J. (2013). Subalternidad y contrahegemonía en la narrativa testimonial kichwa de la sierra norte del Ecuador. Tsafiqui, 4, 69-94. [details] [PDF]


  • Gómez Rendón, J. (2012). Dos caminos del mestizaje lingüístico. Letras, 54(86), 33-56. [details]


  • Gómez Rendón, J. (2010). Code switching in Sia Pedee story-telling. STUF: Sprachtypologie und Universalienforschung = Language typology and universals, 63(1), 52-64. DOI: 10.1524/stuf.2010.0005 [details]
  • Gómez Rendón, J. (2010). Deslindes lingüísticos en las tierras bajas del Pacífico ecuatoriano. Primera parte. Antropología Cuadernos de Investigación, 10, 77-107. [details] [PDF]
  • Hekking, E., Bakker, D., & Gómez Rendón, J. (2010). Language contact and language typology: anything goes, but not quite. In C. Chamoreau, Z. Estrada Fernández, & Y. Lastra (Eds.), A new look at language contact in Amerindian languages (pp. 119-148). (LINCOM studies in Native American linguistics; No. 64). München: Lincom Europa. [details]


  • Gómez Rendón, J., & Adelaar, W. (2009). Loanwords in Imbabura Quechua. In M. Haspelmath, & U. Tadmor (Eds.), Loanwords in the world's languages: a comparative handbook (pp. 944-967). Berlin: De Gruyter Mouton. DOI: 10.1515/9783110218442.944 [details]


  • Bakker, D., Gómez Rendón, J., & Hekking, E. (2008). Spanish meets Guaraní, Otomí and Quichua: a multilingual confrontation. In T. Stolz, D. Bakker, & R. Salas Palomo (Eds.), Aspects of language contact: new theoretical, methodological and empirical findings with special focus on Romancisation processes (pp. 165-238). (Empirical approaches to language typology; No. 35). Berlin: Mouton de Gruyter. DOI: 10.1515/9783110206043.165 [details]
  • Gómez Rendón, J. (2008). Patrimonio lingüístico, revitalización y documentación de lenguas amenazadas. Revista nacional de cultura del Ecuador, 13, 35-49. [details] [PDF]


  • Gomez Rendon, J. A., Poirama, W., Chiripua, B., & Capena, Y. (2007). Sia Pedee. Quito: Editorial El Gran Libro. [details]


  • Gómez Rendón, J. (2015). Viajes y viajeros en la región de Otavalo. (Clásicos de la bibliografía Otavaleña; Vol. 20). Otavalo: Instituto Otavaleño de Antropologia. [details] [PDF]
  • Gómez Rendón, J. (2015). Heinrich Hinterman: pedagogo, explorador y etnólogo. In E-M. Prinz, & J. Gómez Rendón (Eds.), Heinrich Hintermann. En el reino del Dios Sol: Viaje a través del Ecuador y el Perú Oriental (pp. 9-16). (Tierra Incognita). Quito: Abya Yala. [details] [PDF]
  • Gómez Rendón, J. (2015). Lilo Linke: un viaje entre el extrañamiento y la nativización. In J. Gómez Rendón (Ed.), Lilo Linke y el reportaje social en la Sierra Norte: Viajes y viajeros en la región de Otavalo (pp. 47-58). (Biblioteca Cincuentenario IOA). Otavalo: Instituto Otavaleño de Antropología. [details] [PDF]
  • Gómez Rendón, J. (2015). Un relato de viaje al interior de Manabí. Letras del Ecuador, 201, 7-10. [details] [PDF]


  • Gómez Rendón, J. (2014). De-construir el patrimonio. Actes & mémoires de l’Institut Français d’Études Andines, 37, 423-431. [details]
  • Gómez Rendón, J. (2014). Otto von Buchwald y su contribución al estudio de las lenguas indígenas. In G. Costa von Buchwald (Ed.), El Ecuador antiguo: el pasado en el presente (pp. 35-38). Santiago de Guayaquil: Municipalidad de Santiago de Guayaquil. [details]


  • Gómez Rendón, J. (2013). Cinco reflexiones acerca de la práctica antropológica. Actes & mémoires de l’Institut Français d’Études Andines, 35, 315-335. [details] [PDF]
  • Gómez Rendón, J. (2013). Expresiones literarias del pueblo Épera. In J. E. Juncosa (Ed.), Historia de las literaturas del Ecuador. - Vol. 9: Literaturas indígenas: estudios (pp. 299-316). Quito: Corporación Editora Nacional. [details] [PDF]
  • Gómez Rendón, J. (2013). Los andoas: construcción histórica y narrativa de su identidad. Revista nacional de cultura del Ecuador, 21, 37-104. [details] [PDF]


  • Gómez Rendón, J. (2012). Una nueva perspectiva de las políticas lingüísticas: las lenguas indígenas del Ecuador como patrimonio cultural inmaterial. Quo Vadis, Romania?, 39, 85-99. [details]


  • Gómez Rendón, J., & Poirama, W. (2011). Avances en la revitalización del sia pedee: una agenda basada en la comunidad. In M. Haboud, & N. Ostler (Eds.), Endangered languages: voices and images: proceedings of the Conference FEL XV-PUCE I, 7-9 September 2011, Centro Cultural PUCE, Quito, Ecuador = Voces e imágenes de las lenguas en peligro: actas del Congreso Internacional FEL XV-PUCE I (pp. 180-187). Bath: Foundation for Endangered Languages. [details]


  • Gómez Rendón, J. (2010). Andoa - Kichwa shimiyuk-panka. Quito: IBIS [etc.]. [details]


  • Gómez Rendón, J. (2008). Spanish lexical borrowing in Imbabura Quichua: in search of constraints on language contact. In T. Stolz, D. Bakker, & R. Salas Palomo (Eds.), Hispanisation: the impact of Spanish on the lexicon and grammar of the indigenous grammar of Austronesia and the Americas (pp. 95-119). (Empirical approaches to language typology; No. 39). Berlin [etc.]: Mouton de Gruyter. [details]


  • Gómez-Rendón, J. (2007). Grammatical borrowing in Imbabura Quichua (Ecuador). In Y. Matras, & J. Sakel (Eds.), Grammatical borrowing in cross-linguistic perspective (pp. 481-521). (Empirical approaches to language typology; No. 38). Berlin [etc.]: Mouton de Gruyter. [details]
  • Gómez-Rendón, J. (2007). Grammatical borrowing in Paraguayan Guaraní. In Y. Matras, & J. Sakel (Eds.), Grammatical borrowing in cross-linguistic perspective. (pp. 523-550). (Empirical approaches to language typology; No. 38). Berlin [etc.]: Mouton de Gruyter. [details]


  • Gomez Rendon, J. A. (2006). Condicionamientos tipológicos en los préstamos léxicos del castellano: el caso del Quichua de Imbabura. In A. Valencia (Ed.), Actas del XIV Congreso Internacional de la Asociación de Linguistica y Filología de América Latina (ALFAL). (pp. 17-17). Santiago de Chile: ALFAL. [details]
  • Gómez Rendón, J. (2006). Interpersonal Aspects of Evidentiality in Ecuadorian Quichua. ACLC Working Papers, 1, 37-50. [details]


  • Gómez Rendón, J., & Jarrín Paredes, G. (2014). Hacia una ecología de la revitalización lingüística. INPC : Revista del Patrimonio Cultural del Ecuador, 6, 34-55. [details] [PDF]


  • Gómez Rendón, J. (2009). Una nueva lectura del testimonio desde el Análisis Crítica del Discurso. Quito: Universidad Andina Simón Bolívar - UASB. [details] [PDF]
  • Gómez Rendón, J. (2009). El patrimonio lingüístico del Ecuador: desafío del siglo XXI. INPC : Revista del Patrimonio Cultural del Ecuador, 2009(1), 6-24. [details]


  • Gómez Rendón, J. (2008). Mestizaje lingüístico en los Andes: génesis y estructura de una lengua mixta. Quito: Abya-Yala. [details]


  • Gómez Rendón, J. A. (2008). Typological and social constraints on language contact : Amerindian languages in contact with Spanish Utrecht: LOT [details / files]


  • Gomez Rendon, J.A. (speaker) (12-9-2016): ¿Por qué narrar cuentos? (Round table), Institut National des Langues et Civilisations Orientales.


  • Gómez Rendón, J., Poirama, W., Quiroz, L., Chiripua, B., & Capena, Y. (2008). Net'aa chonaarãweda nepiripata p’edaa = Tradición oral del pueblo épera. Quito, Ecuador: El Gran Libro. [details]
  • Gomez Rendon, J. A. (2006). Educación Intercultural Bilingüe en la Nacionalidad Epera: Construyendo la Lengua y la Identidad. Quito: The Endangered Language Fund, Alice Cozzi Language Heritage Foundation, Confederación de las Nacionalidades Indígenas del Ecuador. [details]
This list of publications is extracted from the UvA-Current Research Information System. Questions? Ask the library or the Pure staff of your faculty / institute. Log in to Pure to edit your publications.

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