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Water, Power and Identity: The Cultural Politics of Water in the Andes

Authors:
  • Wageningen University and CEDLA, University of Amsterdam

Abstract

This book addresses two major issues in natural resource management and political ecology: the complex conflicting relationship between communities managing water on the ground and national/global policy-making institutions and elites; and how grassroots defend against encroachment, question the self-evidence of State-/market-based water governance, and confront coercive and participatory boundary policing ('normal' vs. 'abnormal'). The book examines grassroots building of multi-layered water-rights territories, and State, market and expert networks' vigorous efforts to reshape these water societies in their own image - seizing resources and/or aligning users, identities and rights systems within dominant frameworks. Distributive and cultural politics entwine. It is shown that attempts to modernize and normalize users through universalized water culture, 'rational water use' and de-politicized interventions deepen water security problems rather than alleviating them. However, social struggles negotiate and enforce water rights. User collectives challenge imposed water rights and identities, constructing new ones to strategically acquire water control autonomy and re-moralize their waterscapes. The author shows that battles for material control include the right to culturally define and politically organize water rights and territories. Andean illustrations from Peru, Ecuador, Bolivia and Chile, from peasant-indigenous life stories to international policy-making, highlight open and subsurface hydro-social networks. They reveal how water justice struggles are political projects against indifference, and that engaging in re-distributive policies and defying 'truth politics,' extends context-particular water rights definitions and governance forms.
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... In the Andes, this indigenous resurgence is necessary to understand the coproduction of the hydrosocial territories, insofar as indigeneity has inevitably being a relational process with water flows, struggles and management (Babidge, 2016;Boelens, 2015;Brandshaug, 2019). Here, indigenous people have articulated indigeneity to resist water inequalities and maintain autonomy. ...
... Boelens' extensive research on hydropolitics emphasizes that identity politics play a crucial role in this struggle (e.g. Boelens, 2008Boelens, , 2014Boelens, , 2015. However, despite the unique features of the Chilean water and indigenous politics, there is insufficient attention to how identity is interwoven with hydropolitics. ...
... Within the Andes region, this viewpoint holds notable importance in comprehending current water conflicts (Boelens, 2015;Hoogesteger et al., 2016). A significant correlation exists between water governance and identity formation where indigenous people and campesinos have necessitated a shared sense of self linked to water flows for safeguarding their hydrosocial territories. ...
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Until the mid-1980s, the Atacameño indigenous people were broadly caricatured as Chilean peasants or herders. In the 1980s, they began a process of resurgence as indigenous in order to attain legal recognition. Structural approaches to indigeneity have explored this phenomenon by seeing Atacameños as passive subjects whose identity has been imposed, fixed, or mediated by the law and by external actors (e.g. bureaucrats, intellectuals, and nongovernmental organizations (NGOs)). Problematizing these viewpoints, I argue here that Atacameños, rather than adopting indigeneity based on predetermined structural factors or instrumental motivations, are active agents in their resurgence and the articulation of their identity against cultural assimilation and extractive industries. Based largely on oral evidence collected from indigenous leaders and other key actors, I show that the dispossession and threats that the neoliberal Chilean Water Code brought to the Atacameños served as critical historical sediment for the resurgence and articulation of their indigeneity. The results problematize the hegemonic perspective that presents authenticity as a requisite for indigeneity and indigenous people as colonial power victims. Instead, Atacameños are situated agents who revived their identity within a broader process in order to challenge dominant structures concerning access to resources, principally water.
... This strips local communities of water governance authority, and simplistic formal rules are introduced that reduce their capacity to creatively respond through collective water control arrangements. One enduring assumption of modernist water law making is that Western property institutions and standardized agreements would be for the benefit of all and produce efficient rights and rational organization (Boelens, 2015b;cf. Jackson, 2018;Paerregaard, 2018;Wilson, 2019). ...
... My Andean-countries work shows that open water struggles are less significant than the thousands of invisible daily battlefields (cf. Armijos, 2013;Boelens, 2015b;Goodwin, 2021;Hoogesteger et al., 2016). In underground rootzones, communities build their own rights systems, questioning the self-evidence of formal state, science, or market-based water governance. ...
... Rather than classic resistance against the current, these intangible undercurrents flow in any direction. These resistance strategies both bring together and disorient: they "con-fuse" (Boelens, 2015b). ...
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Utopians organized space, nature and society to perfection, including land and water governance – rescuing society from deep-rooted crisis: “The happiest basis for a civilized community, to be universally adopted” (Thomas More, 1516). These days, similarly, well-intended utopian water governance regimes suggest radical transformations to combat the global Water Crisis, controlling deviant natures and humans. In this essay I examine water utopia and dystopia as mirror societies. Modern utopias ignore real-life water cultures, squeeze rivers dry, concentrate water for the few, and blame the victims. But water-user collectives, men and women, increasingly speak up. They ask scholars and students to help question Flying Islands experts’ claims to rationality, democracy and equity; to co-create water ontologies and epistemologies, and co-design water governance, building rooted socionatural commons, building “riverhood”.
... This strips local communities of water governance authority, and simplistic formal rules are introduced that reduce their capacity to creatively respond through collective water control arrangements. One enduring assumption of modernist water law making is that Western property institutions and standardized agreements would be for the benefit of all and produce efficient rights and rational organization (Boelens, 2015b;cf. Jackson, 2018;Paerregaard, 2018;Wilson, 2019). ...
... My Andean-countries work shows that open water struggles are less significant than the thousands of invisible daily battlefields (cf. Armijos, 2013;Boelens, 2015b;Goodwin, 2021;Hoogesteger et al., 2016). In underground rootzones, communities build their own rights systems, questioning the self-evidence of formal state, science, or market-based water governance. ...
... Rather than classic resistance against the current, these intangible undercurrents flow in any direction. These resistance strategies both bring together and disorient: they "con-fuse" (Boelens, 2015b). ...
Article
Full-text available
Utopians organized space, nature and society to perfection, including land and water governance -- rescuing society from deep-rooted crisis: “The happiest basis for a civilized community, to be universally adopted” (Thomas More, 1516). These days, similarly, well-intended utopian water governance regimes suggest radical transformations to combat the global Water Crisis, controlling deviant natures and humans. In this essay I examine water utopia and dystopia as mirror societies. Modern utopias ignore real-life water cultures, squeeze rivers dry, concentrate water for the few, and blame the victims. But water-user collectives, men and women, increasingly speak up. They ask scholars and students to help question Flying Islands experts’ claims to rationality, democracy and equity; to co-create water knowledges and co-design water governance, building rooted socionatural commons, building “riverhood”.
... La circulación de los mismos incluye discursos movilizados para legitimar transformaciones en el ciclo hidrosocial (Swyngedouw, 2004). Estos discursos suelen estar asociados con ideas de (Swyngedouw, 1999) y de desarrollo productivo y eficiencia (Boelens, 2015;Boelens y Vos, 2012). ...
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The vital centrality of water is concomitant with the difficulties in providing an exhaustive definition of it. The plurality of discourses and relationships that exist on and around water are configured in a hierarchical way, so that such asymmetry defines the power relations that are established around its access, control or management. This article explores the transformations in the hydrosocial cycles of contemporary Uruguay, which have been enabled by the Law of Irrigation with Agrarian Destination, through an approach focused on the notion of hydrosocial cycle, the transformations of the hydric landscape that are enabled by the Destined Irrigation Law Agrarian in Uruguay. Assuming the multidimensionality of the process, the aim is to analyze: the normative modifications imposed by the law and their relationship with the hegemonic policies on water in the world; the parliamentary speeches that took place during the modification of the law in the legislative chambers and the role of science in the process of regulation of the modifications to the law, from the conceptual framework of the studies of strategic ignorance.
... By strategically keeping the state out, the necessary space for self-governance of "their river" is created, protected, and sustained. This strategy rests on a strong culturally defined level of self-governance and autonomy in contexts in which external threats such as mining, damming, enclosure, river pollution, or river diverting initiatives do not threaten the existence of these river commoning practices (Boelens, 2015; see also Mills-Novoa et al., 2022). ...
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