Laura Gotkowitz's Histories of Race and Racism: The Andes and Mesoamerica from PDF

By Laura Gotkowitz

Ninety percentage of the indigenous inhabitants within the Americas lives within the Andean and Mesoamerican countries of Bolivia, Ecuador, Mexico, Peru, and Guatemala. lately indigenous social activities in those international locations have intensified debate approximately racism and drawn realization to the connections among present-day discrimination and centuries of colonialism and violence. In Histories of Race and Racism, anthropologists, historians, and sociologists ponder the stories and representations of Andean and Mesoamerican indigenous peoples from the early colonial period to the current. the various essays concentrate on Bolivia, the place the election of the country’s first indigenous president, Evo Morales, sparked fierce disputes over political strength, ethnic rights, and visions of the state. The individuals examine the interaction of race and racism with category, gender, nationality, and regionalism in Bolivia, Ecuador, Guatemala, Mexico, and Peru. within the technique, they have interaction matters together with exertions, schooling, census taking, cultural appropriation and function, mestizaje, social mobilization, and antiracist laws. Their essays shed new gentle at the current by means of describing how race and racism have mattered particularly Andean and Mesoamerican societies at particular moments in time.

Rossana Barragán
Kathryn Burns
Andrés Calla
Pamela Calla
Rudi Colloredo-Mansfeld
María Elena García
Laura Gotkowitz
Charles R. Hale
Brooke Larson
Claudio Lomnitz
José Antonio Lucero
Florencia E. Mallon
Khantuta Muruchi
Deborah Poole
Seemin Qayum
Arturo Taracena Arriola
Sinclair Thomson
Esteban Ticona Alejo

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Extra resources for Histories of Race and Racism: The Andes and Mesoamerica from Colonial Times to the Present

Sample text

The mas government is accused not only of drug tra≈cking but of racism and of fostering an environment that tolerates lynching, because it presumably privileges the rights of indigenous peoples over those of nonindigenous peoples. The next four images appeared during the days just following the violence of May 24th. The first denounces the beatings of Indians. The second designates May 25, 2008—the 199th anniversary of Sucre’s anticolonial revolt—as marking 199 years of violence and racism. Rather than liberty and equality, the gra≈ti suggests, the uprising ushered in 199 years of discrimination.

This is true not only because the historiography is so rich but because Mexico was an exporter of mestizaje discourse and of indigenista knowledge and policy. ∫≤ After 1940, Mexico’s indigenista policies continued to reverberate throughout many Central and South American countries in a more institutionalized guise—via the Inter-American Indigenista Institute with which many Latin American countries established a≈liate institutes. ∫∂ But here, perhaps more than anywhere else, indigenismo (the cult of the Indian) emerged in tandem with the dream of assimilation and the a≈rmation of mixture (the cult of the mestizo).

This contradictory position is in part a consequence of the Guatemalan state’s support for multiculturalism. With the rise of neoliberal multiculturalism, and partial acceptance in o≈cial spheres of the Maya movement’s cultural demands, the frequency with which ladinos publicly voice opinions about indigenous inferiority has declined. ∞∏∞ The decline of overt racism is most apparent in these more advantaged spheres. At lower levels of the social hierarchy, discrimination remains ubiquitous. Introduction 31 How do discrimination and intolerance operate in these distinct contexts of ethnic mobilization?

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