2001
DOI: 10.22201/cieg.2594066xe.2001.24.668
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Descarados y deslenguadas: el cuerpo y la lengua india en los umbrales de la nación

Abstract: Descarados y deslenguadas: el cuerpo y la lengua india en los umbrales de la nación

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Cited by 12 publications
(9 citation statements)
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“…Even though it was Comandanta Ramona acting as the Zapatistas’ spokesperson who opened in 1996 the first National Indigenous Congress in Mexico City, 5 and although it was Comandanta Esther who in 2001 addressed the Mexican Congress as the Zapatistas’ representative in the Cocopa initiative, 6 Marisa Belausteguigoitia claims that the silencing of indigenous women's voices is a continuing problem within the Zapatista organization itself as well as within most other indigenous movements (Entrevista 2001). According to Belausteguigoitia, “the visibility of indigenous women is intermittent” with appearances and speeches by women taking place chiefly in a politically symbolic fashion at inaugural sessions (Entrevista 2001; Belausteguigoitia 2001, 45). Belausteguigoitia adds that indigenous women across the board are subject to multiple “processes of saturated ventriloquism” through which their male counterparts as well as mestizo feminists appropriate their voices (232).…”
Section: A Rift From Chiapas Down Through the Andesmentioning
confidence: 99%
“…Even though it was Comandanta Ramona acting as the Zapatistas’ spokesperson who opened in 1996 the first National Indigenous Congress in Mexico City, 5 and although it was Comandanta Esther who in 2001 addressed the Mexican Congress as the Zapatistas’ representative in the Cocopa initiative, 6 Marisa Belausteguigoitia claims that the silencing of indigenous women's voices is a continuing problem within the Zapatista organization itself as well as within most other indigenous movements (Entrevista 2001). According to Belausteguigoitia, “the visibility of indigenous women is intermittent” with appearances and speeches by women taking place chiefly in a politically symbolic fashion at inaugural sessions (Entrevista 2001; Belausteguigoitia 2001, 45). Belausteguigoitia adds that indigenous women across the board are subject to multiple “processes of saturated ventriloquism” through which their male counterparts as well as mestizo feminists appropriate their voices (232).…”
Section: A Rift From Chiapas Down Through the Andesmentioning
confidence: 99%
“…Leo este número como el mayor impacto que el levantamiento de 1994 ha tenido en esa publicación -y el feminismo que aglutina. Dedicado a poesía tzeltal y tzotzil, la intervención de la Comandanta Esther en el Congreso de la Unión en marzo del 2001, un testimonio fotográfico de mujeres zapatistas, y artículos como los de Apen Ruiz (2001) y Marisa Belausteguigoitia (2001), que indagan sobre el nacionalismo y la construcción de lo femenino indígena, develando las operaciones de márgara millán moncayo las ideologías del mestizaje. El artículo ya comentado de Rosalva Aída Hernández (2001), donde la autora pone en el centro del debate este "no lugar" de las mujeres indígenas y sus demandas, por no encontrar eco ni en los feminismos urbanos hegemónicos, ni en las dirigencias de los movimientos indígenas.…”
Section: Márgara Millán Moncayounclassified
“…La inscripción de la mujer nativa, madre de los mexicanos, posibilidad de la creación de la raza (cósmica), queda sintetizada tras la evangelización en dos figuras: la Malinche, materialidad del mestizaje, y la Guadalupana, su momento sincrético religioso, figuras que representan lo conquistado de ambos mundos, es decir, la ambigüedad de la conquista. 11 Me interesa resaltar, junto con Belausteguigoitia (1995Belausteguigoitia ( , 2001, la necesidad al tiempo que la extrañeza que el otro tiene en la narrativa hegemónica. El indio es necesario al tiempo que es ajeno (extraño, desconocido).…”
Section: Márgara Millánunclassified