Internal colonialism and national development

Más allá de la imaginación política y de la teoría crítica eurocéntricas

“…11 Sobre este tema véase, para el contexto sudafricano, Marquard (1957) Carter, Karis y Stultz (1967, y Wolpe (1975); para la realidad mexicana, Casanova (1965) y Stavenhagen (1965; para el contexto estadounidense, Blauner (1969); y para el contexto más amplio de América Latina, Frank (1967).…”

Racial and Ethnic Identities in Mexican Statistics

“…In this view, the persistence of internal colonialism hinders the possibility of each nation to reach its possibilities as an independent country. 55 This can only be attained if indigenous people are included as political actors and the cultural matrix of their own civilizations becomes part of the national identity. 56 In collaboration with intellectuals, and often on their own, indigenous organizations began to make demands based on their ethnicity, arguing for the need to acknowledge the ethnic and linguistic plurality of the country.…”

Sociology beyond social class: the theoretical status of race and sex

“…While, in the United States, rigid territorial segregation lent support to the analogy with internal colonialism observed in Mexico by Casanova (1965) and Stavenhagen (1965), in countries like Brazil, the locus of oppression and exploitation seemed entirely social (albeit frequently located within urban slums). In this case, it was through the social classes that Afro-Brazilians were scattered throughout the social tissue, thus renewing old colonial relations of oppression that were not primarily territorialized.…”

“…In this section, I will examine two episodes of the historical process of de-coloniality, involving Afro-Brazilian struggles, that constitute moments when the ideas circulating internationally were appropriated at the national level. The first one occurred in the 1960s and 1970s, under the influence of Afro-Americans' struggles for civil rights, and it can somewhat be synthesized in the concept of internal colonialism (Casanova, 1965;Gutiérrez, 2004). Emerging nearly at the same time, yet extending through the 1980s and until today, the second event was that of the embrace of Frantz Fanon's ideas by a new generation of Afro-Brazilian activists (Guimarães, 2008;Silva, 2011).…”