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1. Introduction: Studying Indigenous Activism in Latin America
... Social movements tend to produce and circulate identity frames in order to create common symbols, negotiate differences and enact strategies. I follow some scholars that have focused on the processes of identification that take place among movement members (Kearney 1998;Warren 1998;Pineda 2001;Pardo 2002;Warren and Jackson 2002;Gow and Rappaport 2002;Rubin 2004;Restrepo 2004;Stephen 2005a;French 2006). These studies suggest that movements require the construction of unified or essentialist identities in order to achieve visibility, secure bargaining power within the State, and legal recognition. ...
... The causes and factors shaping the proliferation of ethno-racial social movements in the continent are multiple. Many authors argue that they are not the mere continuation of mass mobilizations and resistance, but a direct response to the rise of neoliberal globalization in the region (Díaz- Polanco 1997;Assies et al. 2000;Álvarez et al. 1998;Edelman 1999Edelman , 2001Sieder 2002;Warren and Jackson 2002;Hale 2002Hale , 2005Speed 2005;Postero 2005;Nash 2005;Yashar 2005;Van Cott 2005;Speed and Sierra 2005;Petras and Veltmeyer 2005;Almeida 2005;Dávalos 2006;Postero and Zamosc 2006;Stahler-Sholk et al. 2008;Vanden 2008;Fischer 2009). In their view neoliberalism has challenged the livelihoods and autonomy of both indigenous and afrodescendant populations, reinforcing their social, political and cultural exclusion. ...
... Around these processes of mobilization certain myths have been constructed suggesting that indigenous peoples essentially resist all forms of oppression, or that they all fight for environmental protection or share homogenous agendas of citizenship and self-determination (Postero and Zamosc 2006). However, many scholars have called for examining the great diversity of discourses, goals and strategies that exist among indigenous organizations in Latin America (Warren and Jackson 2002;Gow and Rappaport 2002;Postero and Zamosc 2006). ...
... veces se describe cómo las mujeres intérpretes y traductoras indígenas experimentan este campo de mediación lingüística y cultural. En términos de política y reconocimiento cultural, se privilegia la atención de los problemas considerados más inmediatos o de alcance general -territoriales, económicos, educativos, jurídicos, etc.-, entre ellos, los lingüísticos(Warren & Jackson 2003), pero se dejan de lado las discusiones y el análisis de las tensiones en torno al género y los procesos a los que se enfrentan las mujeres traductoras e intérpretes indígenas, reduciendo su vulnerabilidad social y su activismo a la dimensión étnica.Este estudio aborda desde un enfoque cualitativo y narrativo el análisis documental de experiencias (identitarias, culturales y profesionales) de traducción e interpretación de lenguas indígenas en México recogidas en estudios publicados y en conversaciones espontáneas registradas en un diario de campo (Martínez-Guzmán & Montenegro 2014; Lencina 2020). Nuestra propuesta analítica surge de la necesidad de cartografiar y visibilizar las referencias existentes en torno a la experiencia de mujeres indígenas en el ámbito de la traducción e interpretación de lenguas indígenas y, a su vez, la ausencia de ellas.En la presentación de nuestro estudio, nos centramos en los testimonios vertidos en el libro Historias… Traductores indígenas de México (Alejo Carlos 2019), así como en el análisis de artículos científicos y de divulgación en el que se documentan iniciativas de traducción y en conversaciones registradas en el diario de campo de la primera autora de este artículo. ...
Este artículo analiza, desde una perspectiva de género interseccional y de género en la traslación, experiencias de traductoras de lenguas indígenas en los servicios públicos de justicia mexicanos. Se desarrolla un enfoque cualitativo a partir del análisis de narrativas sobre experiencias identitarias, culturales y profesionales de traducción e interpretación de lenguas indígenas extraídas de estudios publicados y recogidas en conversaciones registradas en un diario de campo. La presentación de los resultados se realiza desde la interseccionalidad, retomando la propuesta de Hill Collins y Bilge (2019) sobre las cuatro esferas del poder: a) ámbito interpersonal; b) ámbito
disciplinario; c) ámbito cultural, y d) ámbito estructural. Los resultados muestran que, en la intersección de las relaciones de poder y las categorías de grupo etnolingüístico, género y clase social, y frente a las tendencias históricas de discriminación y exclusión de las mujeres y las lenguas indígenas, las traductoras e intérpretes indígenas generan estrategias para revertir las discriminaciones tanto en su cotidianidad como en su práctica profesional desde dos procesos interdependientes: por un lado, a partir del fortalecimiento de su agencia social y política para el fomento y reconocimiento de su profesionalización; por el otro, promoviendo una lucha constante para el cumplimiento de sus demandas étnicas, de género y lingüísticas.
Collective rights are a legal category that develops tools for protecting indigenous peoples. In Latin America, these rights are essential, and they have had an uneven legal development at every level: constitutional, legal, and regulatory. This article proposes a documental analysis presenting a classification of indigenous collective rights at a different level depending on the degree of autonomy in the relationships between indigenous peoples and the state and the degree of differentiation from the hegemonic society they inhabit. Thus, there are innovative, moderate, and basic levels considering nine specific collective rights. For the analysis, ten countries are divided into 22 cases, including several timeframes for each country. These cases allow us to visualize distinct trajectories and account for some of its implications for a complete knowledge of the Latin American context in a comparative perspective.
This article analyses the opposition of the Council of Pilgrim Nations of Lord Quyllurit’i to the appropriation of the pablito/ukuku dancer by the Kausachun Cusco Political Movement during the 2014 Cusco municipal elections as part of a process of indigenization of politics in the Peruvian Andes. Quyllurit’i is the largest pilgrimage in the Peruvian Andes, recently included in the List of Intangible Heritage of Humanity. The pablito/ukuku dancers are crucial mediators between Lord Quyllurit’i – a Christ painted over a rock – and Apu Qulqipunku, a glacier closely related to the shrine. The opposition of the Council of Nations to Kausachun appropriation of the pablito/ukuku as well as the increasing electoral appeal of indigenous symbols are shaped by the confluence of two concurring processes: first, the democratization of the regional society partly due to the rural-urban migration and the 1979 instauration of universal suffrage; second, the global emergence of indigeneity and its instruments and the UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage. While intangible heritage is closely related to neoliberal forms of governmentality, it has strengthened the Council of Nations in its organic and implicit indigeneity, and has even pushed it to an instance of explicit indigenous identification.
This review examines literature on indigenous movements in Latin America from 1992 to 2004. It addresses ethnic identity and ethnic activism, in particular the reindianization processes occurring in indigenous communities throughout the region. We explore the impact that states and indigenous mobilizing efforts have had on each other, as well as the role of transnational nongovernmental organizations and para-statal organizations, neoliberalism more broadly, and armed conflict. Shifts in ethnoracial, political, and cultural indigenous discourses are examined, special attention being paid to new deployments of rhetorics concerned with political imaginaries, customary law, culture, and identity. Self-representational strategies will be numerous and dynamic, identities themselves multiple, fluid, and abundantly positional. The challenges these dynamics present for anthropological field research and ethnographic writing are discussed, as is the dialogue between scholars, indigenous and not, and activi...
This essay examines the construction of gender within Ecuadorian indigenous politics from the perspective of the Zápara Nationality of Ecuador–a small, newly formed indigenous organization in the country's Amazonian region. Specifically, it shows how the interaction between national-level and local-level gendered discourses of indigenous culture has resulted in limited space for Zápara women's political participation.
In the 1970s, a network of families from Santa Barbara, California, asserted local indigenous identities as “Chumash.” However, we demonstrate that these families have quite different social histories than either they or supportive scholars claim. Rather than dismissing these neo-Chumash as anomalous “fakes,” we place their claims to Chumash identity within their particular family social histories. We show that cultural identities in these family lines have changed a number of times over the past four centuries. These changes exhibit a range that is often not expected and render the emergence of neo-Chumash more comprehendible. The social history as a whole illustrates the ease and frequency with which cultural identities change and the contexts that foster change. In light of these data, scholars should question their ability to essentialize identity.
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