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.
Throughout the Iberian Peninsula and Colonial Europe, the sweeping philosophical shift from religious and spiritual pursuits to a greater emphasis on logic and reason foreshadowed remarkable social reformation. In Latin America, the Ibero...
Through the study of the Peruvian society using articles like “The “Problem of the Indian...” and the Problem of the Land” by Jose Carlos Mariátegui and the Peruvian film La Boca del Lobo directed by Francisco Lombardi, it is learned that the identity of Peru is expressed through the Spanish descendants that live in cities or urban areas of Peru. In his essay, Mariátegui expresses that the creation of modern Peru was due to the tenure system in Peru and its Indigenous population. With the analyzation of La Boca del Lobo we will describe the native identity in Peru due to the Spanish treatment of Indians, power in the tenure system of Peru, the Indian Problem expressed by Mariátegui, and the implementation of Benedict Andersons “Imagined Communities”.
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
But then that brings into the argument that a “vast majority of those of us who write about colonial period are either or criollo origin or mestizos totally integrated into the occidentalized society that predominates in most Latin American republics,”(2). León-Portilla is a Mexican who is most likely to have a criollo origin, and considering from what Verdesio stated earlier, that there might be a slight twist of the real accounts since it comes from a history that has already been integrated in an altered manner. Verdesio states that this factor is crucial to determining the accurate historical representation of the indigenous, “Our perspective, then (even in the case of the best intentioned among us), is still a European one—a perspective
As Rodriguez is looking back at the rise of his “public identity”, he realizes that “the loss implies the gain” (Rodriguez 35). He believes that losing a part of who you (such as your “mother tongue” is permitted since
The Andes had a legacy of resistance that was unseen in other Spanish occupied place during the colonial period. There were rebellions of various kinds as a continued resistance to conquest. In the “Letters of Insurrection”, an anthology of letters written amongst the indigenous Andean people, between January and March 1781 in what is now known as Bolivia, a statement is made about the power of community-based rebellion. The Letters of Insurrection displays effects of colonization and how the “lesser-known” revolutionaries that lived in reducción towns played a role in weakening colonial powers and creating a place of identification for indigenous people.
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.
Martínez, Elizabeth Sutherland. 1998. De Colores Means all of us: Latina Views for a Multi-Colored Century. U.S.: South End Press.
In the first section, Monroy describes the Indian and the Iberian cultures and illustrates the role each played during missionization, as the Indians adapted ?to the demands of Iberian imperialism.?(5) He stresses the differen...
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.
When examining the concept of race and ethnicity in Latin America, it can be said that it has quite a different meaning. Latin Americans perceive race as being open ended and explicit, yet racism is quite implicit in their society. They also attempt to adhere to the idea that they are living within a “racial democracy”. Racial democracies are a concept created to convince people that racism does not impact the structure of society and the opportunities that are available to people.
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
The Spanish culture is rich in history. They demonstrate a sense of family, religion and community in order to maintain their heritage. My paper will review briefly the Spanish culture and evaluate the contrast and similarities between them and African Americans. This flow chart will range with differences and similarities on religion, socialization and there place in the future of our country. This journey allowed me to learn a great deal.
Originally racial designators, the terms mestizo and Indian have lost almost all of their previous racial connotation and are now used entirely to designate cultural groups. Historically, the term mestizo described someone with mixed European and indigenous heritage. Mestizos occupied a middle social stratum between whites and pure-blooded indigenous people (see Socieconomic Structures, ch. 1). Whites themselves were divided into criollo (those born in the New World) and peninsular (those born in Spain) subgroups. In contemporary usage, however, the word mestizo refers to anyone who has adopted Mexican Hispanic culture. Seen in this cultural context, both those with a solely European background and those with a mixed European-indigenous background are automatically referred to as
Scholars have debated not only the nature of Iberian colonialism, but also the impact that independence had on the people of Latin America. Historian Jaime E. Rodriguez said that, “The emancipation of [Latin America] did not merely consist of separation from the mother country, as in the case of the United States. It also destroyed a vast and responsive social, political, and economic system that functioned well despite many imperfections.” I believe that when independence emerged in Latin America, it was a positive force. However, as time progressed, it indeed does cause conflict.