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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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... versions of ontological turns scholarship often use the very same 'god-trick'. Similarly, they present their own, alternative onto-epistemologies as 'objective ways of knowing' that result in 'universal truths' (Swyngedouw, 2011;Boelens, 2015). Some widespread alternative river god-views are laid down in universal declarations that explain Mother Earth's being, the rights of nature, and the rights of rivers. ...
... First, many studies reveal how, historically, indigenous empires have conquered and enslaved not just people but also nature, in particular rivers (e.g. Cáceres, 2002;Boelens, 2015). Next, the prescribed, binary ideas are oftentimes -consciously or unconsciouslya continuation of colonial practices (Li, 2010). ...
... Second, Roth et al. (2015) and Boelens (2015) have pointed out that re-cognition means "knowing again but reinterpreting within a particular ontological framework" -the ontological framework of the recogniser. When related to nature, such recognition therefore implies un-recognising nature as an object and defining it as a subject. ...
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In response to capitalist territorial transformations, humans' predatory subjection of nature, and worldwide socio-environmental injustices, a diverse set of eco-centric, other-than-human, and indigenous worldview-inspired perspectives have emerged in water debates and practices. Rights of Nature (RoN) and Rights of Rivers (RoR) approaches are examples of this. But while these 'river ontological turns' hold exciting conceptual and political potential, they also invite critical reflection. Proponents often advance these new ontological perspectives and initiatives as being more 'real' and 'natural' than what came before. We challenge this notion by conceptualising such perspectives, similar to all ontological framings, as politically contested entrances to imagining and ordering the real. We argue that these new and alternative ontological understandings of the world-and their related initiatives-are politically produced, culturally enacted, and strategically mobilised. In effect, they contribute to the constitution (or contestation) of particular power relations. Focusing specifically on river debates, we identify and explore the following fields of contention that arise in and from alternative eco-centric and non-human ontological turns: the god-trick; naturalisation; de-centring the human; mystifying/essentialising indigeneity; and subjectification-through-recognition. By discussing these fields of contention, we call for a re-politicisation of the recent river (and other related) ontological turns, their underlying assumptions, and conceptual-political tendencies. Such critical scrutiny can contribute to enriching local/global struggles for riverine environmental justice.
... This study contributes to the existing international studies on rural landscapes and cultural identity [11,12] as well as their connection to the cultural role of water [13][14][15][16] in regional belonging [5]. At the same time, it complements recent debates in Romanian social science literature regarding the rural and regional identity of people belonging to the Banat and Cris , ana regions [17]. ...
... Water is perhaps the most important geographical attribute framing the spatiality, functionality, and symbolism of a place or a region, especially when we are speaking about traditional ways of life in different rural spaces. The local and regional significance and identity of a place are ensured by the presence of water and by all the opportunities it provides for people and communities [13][14][15]69]. Both a geographical feature that can divide places and spaces and one that connects people, cultures, and societies, water and its related cultural and political identities represent the main resource that determines communities. ...
... They also identify with the entire river valley, since countless villages along the river have benefited from the same opportunities throughout their history, resulting in many similarities in local cultural landscapes and in the inhabitants' ways of life. If we compare our results to previous studies, the literature on the role of water in local communities has shown the importance of the presence of water and of all the opportunities rivers provide for people and communities [13][14][15]69]. ...
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... Reflecting on the lines of becoming and performing of the Licto and Napo maps, we have been able to determine instances in which the dialogues, interactions and alliances forged through the mapping led to the shifting and renegotiation of power/knowledge relations. Dialogue here did not mean navigating a process that was harmonious and equal, but rather dealing with the swirl of affections, disagreements and contradicting interests among unequally positioned actors (Connolly, 2013;Boelens, 2015). In both cases, the mapping contributed to confronting hegemonic truth regimes and modes of hydro-territorial ordering, and to strengthening the capacity of involved communities to build new discourses about their territories. ...
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... Micro-power behaviour interlinked to the socio-economic status of social class has a potential impact on the engagement with the resources-based community project at the village level [105]. The field studies in Maha Ambogama, Endagala, and Randiyawara projects show that direct or sole beneficiaries of the water projects are lower-income families, mainly those who receive the pro-poor grants (Samurdhi) (Samurdhi is a welfare program focused on poor people based on income with diverse actions such as the village banking system, the social group program, and participatory development programs). ...
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... Within these distinct contexts, policy effectiveness relies on the program publicity and power dynamics rather than the innovation itself (Saravia Matus et al., 2022;Torres et al., 2015). This could potentially lead to minorities' voices being marginalized and excluded from decision-making processes due to structural barriers in information flow (Auguste & Bricker, 2017;Boelens, 2015;Imburgia et al., 2021). ...
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