Introduction: Mestizaje, Mulataje, Mesticagem in Latin American Ideologies of National Identities

Rahier, Jean Muteba

doi:10.1525/jlat.2003.8.1.40

Cited by 13 publications

(13 citation statements)

References 4 publications

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“…Virtually all groups and individuals can fit into the wide net cast by mestizaje; however, all who are not physically and culturally moving towards Whiteness are also excluded from full participation as equal members of the nation ( de Nascimento, 1950;Skidmore, 1974;Wright, 1990;Wade, 1993;Torres & Whitten, 1998;Quiroga & Whitten, 1998;Rahier, 2003).…”

Section: National Identity In Ecuadormentioning

confidence: 99%

Schooling, Blackness and national identity in Esmeraldas, Ecuador

Johnson

2007

Race Ethnicity and Education

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In Esmeraldas, Ecuador, students of African descent make sense of racial identity and discrimination in multiple and contradictory ways as they negotiate the dominant discourse of national identity. In Ecuador two simultaneous processes shape the dominant discourse of national identity: racial mixture and the movement towards Whiteness. This study is based primarily on formal interviews and classroom and school site observations. In this article I focus on the relationship between educational practices at the national and local level and the perceptions and negotiations of students of African descent concerning racial identity and discrimination. I show that the racial and spatial topography of the nation of Ecuador is transposed onto the cultural landscape of the city of Esmeraldas. I show that the formal curriculum attempts to erase the significance of Black people and Blackness from the economic and social development of the nation, while racial discrimination is pervasive inside and outside of the classroom at the research site. Finally, I show that students of African descent often attempt to move towards Whiteness as they negotiate the dominant discourse of national identity. I conclude with a summary of my findings and suggest what the implications are for schooling in Esmeraldas, Ecuador and more broadly.

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Section: National Identity In Ecuadormentioning

confidence: 99%

Schooling, Blackness and national identity in Esmeraldas, Ecuador

Johnson

2007

Race Ethnicity and Education

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“…In the realm of political life, too, republican elites and then the revolutionary state mobilized the same national ideology to condemn black Cubans as racist, counterrevolutionary, and unpatriotic if they insist on addressing racism or recognizing a separate Black culture (de la Fuente 2001: 3-4). This marginalization or co-optation of any explicitly Afro-Cuban stance, whether religious or political, fits the hegemonic workings of a mestizo national ideology, as has been shown in other Latin American contexts, (Rahier 2003;Wade 2001;Williams 1991;Wright 1990).…”

Section: Competing Metacultural Evaluations Of Santeríamentioning

confidence: 52%

Santeria in Cuban National Consciousness: A Religious Case of the Doble Moral

Wirtz¹

2004

The Journal of Latin American Anthropology

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universit y of pennsylvania r e s u m e n Este ensayo describe como en la Cuba contemporánea, la religión llamada Santería, ha sido constituida como resultado de la interacción de multiples conceptos, como una práctica sacra, una forma del folklore, o una superstición. Estas interpretaciones opuestas surgen de distintas posiciones metaculturales o evaluaciones que se basan en conceptos distintos de la cubanidad y que corresponden a diferentes opiniones sobre el papel de las expresiones de la cultura afrocubana, en la historia de Cuba. Por ejemplo, el folklore apoyado por el Estado, ha introducido la Santería en la conciencia histórica nacional, como parte de una herencia afrocubana y ha abierto oportunidades internacionales al santurismo. No obstante, muchos cubanos guardan actitudes de desconfianza hacia la religión afrocubana que tiene una larga historia de criminalización, y ha sido considerada por algunos como contraria al progreso social moderno. Examino aquí, como los practicantes de la Santería, llamados santeros, se han encontrado en varias encrucijadas producidas por un lado por las presiones de las interpretaciones seculares de la religión, y por otra parte, por las propias movilizaciones de las distintas posiciones metaculturales hacia su religión.If we are to take seriously the view that culture is emergent in the dialogical processes that envelop all human interaction (Bhabha 1994; Tedlock and Mannheim 1995), then we can more productively understand culture not as something to be possessed, nor as a collection of traditions, but as a mediated circulation of signs Afro-Cuban religion 409

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“…Throughout Ecuador, people negotiate different patterns of governance, landholding, religion, labor, and race relations that adopt or resemble colonial forms (Lane 2003). National processes of 'modernization' have repeatedly been seen as ineffective in reducing the stifling effects of political, religious, and economic structures that have marginalized and afflicted indigenous populations in particular (Colloredo-Mansfeld 2009;Partridge 2016a;Rahier 2003). Such persistence has been a driving force in mobilizations that seek to reverse patterns of marginalization and dispossession -what for some is seeking to overcome colonial legacies or to "remake" a social world that has been "badly crafted" (Whitten and Whitten 2011).…”

Section: Ruination and Resource Sovereigntiesmentioning

confidence: 99%

Resisting ruination: resource sovereignties and socioecological struggles in Cotopaxi, Ecuador

Partridge

2017

Journal of Political Ecology

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This paper examines coordinated community responses to the deployment of controversial technologies by broccoli plantations in Cotopaxi province in Ecuador's central highlands. It studies the influence of enduring structures of inequality that delimit the distribution of land and water in the region -the effects of what Ann Stoler calls imperial debris within ongoing processes of ruination. It considers the socioecological struggles mobilized to address these processes in terms of resource sovereignties -shifting assemblages of rights and relations between land, identity, ecology and social justice. The technologies in question -acetylene 'cannons' designed to disperse clouds and thus prevent damage to crops from hailstones -were locally disruptive to weather patterns, agriculture, and everyday life. In collaboration with the regional offices of Ecuador's national Indigenous Movement, affected communities from across the region campaigned -in the streets and in the courts, and ultimately with some success -to outlaw these technologies of appropriation. Although the initial case was settled in 2010, new suspicions emerged in early 2016 as some community members again blamed the plantations for an unseasonable drought, alleging they had found new technologies to use in the destruction of clouds. Reading the cannons as forms of rubble (Gordillo 2014) focuses our attention on how and why these abandoned technologies re-emerged as a source of conflict in the region and exerted unexpected influence on responses to drought conditions. I suggest these claims, counterclaims and subsequent struggles not only reveal the persistence of processes of ruination and of resistance to them but also expose the fragility within apparently immutable political systems and destructive landscapes. Key words: environment, Ecuador, technology, ruination, rubble, water RésuméCet article examine les réponses coordonnées de la communauté au déploiement de technologies controversées par les plantations de brocolis dans la province de Cotopaxi dans les hauts plateaux centraux de l'Équateur. Il étudie l'influence des structures durables d'inégalité qui délimitent la répartition de la terre et de l'eau dans la région -les effets de ce que Ann Stoler appelle «débris impériaux» dans les processus de ruine en cours. Il considère les luttes socioéconomiques mobilisées pour aborder ces processus en termes de souveraineté des ressources -mouvements d'associations de droits et de relations entre la terre, l'identité, l'écologie et la justice sociale. Les technologies en question -les canons d'acétylène conçus pour disperser les nuages et ainsi prévenir les dommages causés aux récoltes par les grêlons -perturbent localement les habitudes météorologiques, l'agriculture et la vie quotidienne. En collaboration avec les bureaux régionaux du Mouvement indigène national de l'Équateur, les communautés touchées de toute la région ont fait campagne -dans les rues et dans les tribunaux, et finalement avec un certain succès -pour interdire ces technologie...

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Introduction: Mestizaje, Mulataje, Mesticagem in Latin American Ideologies of National Identities

Cited by 13 publications

References 4 publications

Schooling, Blackness and national identity in Esmeraldas, Ecuador

Schooling, Blackness and national identity in Esmeraldas, Ecuador

Santeria in Cuban National Consciousness: A Religious Case of the Doble Moral

Resisting ruination: resource sovereignties and socioecological struggles in Cotopaxi, Ecuador

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