A place called Sur
“When the people looses the control, the use, and the management of its ancestral land, the ones who lose more are new generations because they won’t have space to learn about themselves and the practice of their cultural difference” Zenon
For the French-born, Chile based theorist, Nelly Richard, to think in place could be expressed as a reactive fear against the metanarratives, against the stability a coherence that protected identities and homogeneous traditions delimited under the national banner. Place—as a defensive response versus the global erasure of borders—becomes a nostalgic haven for the purity of originary cultures, endangered by the polluting forces of global capitalism. (Richard: 2009) Likewise, place could be understood, not as the natural evolution of an original territoriality but more like a situated difference, a difference with a tactical location that intervenes the geographies of power, that is to say, the maps of institutions and metropolitan circuits that administrate the value of “cultural diversity”. Place, therefore, becomes a tactical positioning, in tension between the globalizing forces, and micro-differenced folds, stratifications or irregular zones. According to Richard, practices of artistic and cultural intervention become local in the global map rescuing the textures of historic and social experience in its specific context.
Richard proposes the concept-metaphor of Sur (or South) as a tactical maneuver for the potent enuntiative and performative category of “diference” that challenges the system.
“Sur” is a line of ambiguity that drives the Latin American to not give up to contrast is sub-local differences with the metropolitan-multicultural equivalences, while at the same ...
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...o-Andean Thought and Diasporic Ancestrality. M,P, Banchetti-Robino and C,R, Headley (editors), Shifting the geography of reason: Gender, science and religion. Cambridge Scholars press, UK, 2006.
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[ 1 ]. The construction of whiteness has different stages that would eventually determine that Spaniards, albeit European would still be considered subaltern though what Mignolo has called imperial colonial difference.
[ 2 ]. From Canada to Patagonia, Indigenous peoples have proposed to re-appropriate the Kuna word Abya-Yala to name the continent(s) now called Americas. It is worth mentioning that the Abya-Yala denomination exclude Afro descendant populations.
[ 3 ]. Proceso de Comunidades Negras del Ecuador, Propuesta para la creacion de una Comarca Territorial de Negros en la provincia de Esmeraldas (Quito: RisperGRAF, 1999), 5.
* Cuello, Dr. Jose. "Center for Latino/a and Latin American Studies." Faculty Research Portfolios - Dr. José Cuello. n. page. Print. .
Affairs 12.3/4 (1971): 378-415. Jstor.org. Center for Latin American Studies at the University of Miami. Web. 13 Apr. 2014.
The first major reason for writing the manuscript illustrates the difficulties that Felipe Guaman Poma de Ayala felt during the colonial period. As a young man, he migrated from an Inca state to a newly conquered area by the Incas. He settled there with privileges given to him by the Inca Empire to teach the superior ways of their culture. But with the arrival of the Europeans in 1532, these new settlers like Guaman Poma were viewed as outsiders. The situation worsened when Viceroy Francisco de Toledo fixed an administration that divided the indigenous community into two groups: native born members and outsiders. When Guaman Poma started defending his inherited land, he presented himself as a native Andean and as a Spanish appointee. Since he collaborated with the Spanish colonial regime as a Church assistant, he considered himself as a man with rights, loyal to the Crown. During this time, Fe...
This shows that the first stage in race relation was motivated by the dominance of the invaders over the invaded. In this way, segregation in the early years of Puerto Rican development under Spanish rule was based on the fact that the Spanish population exploited the island’s people and resources, setting up a situation where the native population was marginalized. In other words, the marginalization of the native population was rooted in the economic desires of Spain. This created both a racial and class segregation, for the upper class Spaniards had control over the island, while the native population was forced to flee or be forced to work for the invaders.
of the native tongue is lost , certain holidays may not be celebrated the same , and American born generations feel that they might have lost their identity , making it hard to fit in either cultures . Was is significant about this book is the fact it’s like telling a story to someone about something that happened when they were kid . Anyone can relate because we all have stories from when we were kids . Alvarez presents this method of writing by making it so that it doesn’t feel like it’s a story about Latin Americans , when
In the mid 1400’s Spain and Portugal began to take separate routes of discovery. Prince Henry of Portugal, in reaction to the shortage of bullion in Western Europe, was interested in sending his captains to the African coast in search of gold. As a result, many Portuguese ports were established along the African coast and “The Portuguese were able to exploit at least a part of the African caravan trade they had sought.” (p.340) While Portugal was focused on expansion along the African coast; the Spanish were the first to discover the “new world” despite the lack of geographical knowledge the Spaniards and Columbus in particular possessed. This “new world” wasn’t quite what Columbus had though it was, however; as Columbus maintained to his death that he had reached Asia. He hadn’t, “He had landed at one of the Bahaman Islands, San Salvador.” (p. 342) Columbus’ distorted reality proved to...
“Racial purity, a requirement for elite status in Spain and its American colonies, proved less essential to upward mobility on the frontier than in core areas of the empire.
Bethell, Leslie. The Cambridge History of Latin America Vol. III. Cambridge University Press, London, England. 1985.
Until the early 1800’s, Spain created an empire that lasted around three hundred years and was considered “the most powerful country in Europe” (Mini Q). During the late 18th century, the Spanish colonies had an uncompromising social structure to which people were placed in different classes based on their heritage. The Creoles, people born in the colonies but of pure Spanish blood, lead the fight in the struggle for independence because of the economic and social conditions as well as the attempt to gain political power.
Gonzalez, Araceli. “Discussion #2.” Chicano Studies 10. University of California Davis. Wellman 229. 8 October 2013.
Montoya, Margret E. "Masks and Identify," and "Masks and Resistance," in The Latino/a Condition: A Critical Reader New York: New York University Press, 1998.
Martínez, Elizabeth Sutherland. 1998. De Colores Means all of us: Latina Views for a Multi-Colored Century. U.S.: South End Press.
Rock, D. (1987). Argentina, 1516-1987: From Spanish Colonization to Alphonsín. Berkley: University of California Press.
It has been centuries since slavery ended across Latin America yet racial issues continue to plague these countries. Since manumission, the concept of race has evolved through the meaning societies have given it. Countries have used and continue to use the idea of race as a way to stratify their societies through racial hierarchies. Each country has taken on its own definition of race in terms of blackness, whiteness, and everything in between. These types of labels perpetuate racism and subject People of Color to discrimination, marginalization, and inequalities across society. It is crucial to identify the origins of race and racism, how the term has evolved, and the role race plays in societies across the Latin American countries, especially
This was an era where sociology was emerging. Hirsch using Sauer’s work argued that human interaction with the natural landscape created a ‘cultural landscape’. Hirsch uses Gow ‘s (1994) chapter on Amazonian Peru to demonstrate how a cultural landscape develops. The Piro people of Peru use rotational crops to feed their people and share their food among the tribe. When they look at the land it represents kinship structures and social ties. The notion of space and place are entwined in meaning by emphasising the reality but also looking to the potentiality of the place thus creating a ‘space’.