Mestizaje and conviviality in Brazil, Colombia, and Mexico

Abstract

The Maria Sibylla Merian International Centre for Advanced Studies in the Humanities and Social Sciences Conviviality-Inequality in Latin America cannot be held responsible for errors or any consequences arising from the use of information contained in this Working Paper; the views and opinions expressed are solely those of the author or authors and do not necessarily reflect those of the Maria Sibylla Merian International Centre for Advanced Studies in the Humanities and Social Sciences Conviviality-Inequality in Latin America, its research projects or sponsors.Inclusion of a paper in the Mecila Working Paper Series does not constitute publication and should not limit publication (with permission of the copyright holder or holders) in any other venue.

Políticas contemporáneas de convivialidad Aportes desde los pueblos originarios de América Latina

“…Tercero, si parece haber sido más sencillo para los estados latinoamericanos incorporar al lenguaje constitucional la idea de pueblos indígenas y la de interculturalidad, no es un dato menor que sean pocos los que hablan constitucionalmente de territorios indígenas y que sólo Ecuador y Bolivia se auto-reconozcan como estados plurinacionales, a partir de sus reformas constitucionales de 2008 y 2009 respectivamente. 7 En estos contextos, Hidalgo Flor (2011) sostiene que la propuesta del Sumak Kawsay -que será traducida y generalizada como (filosofía del) Buen Vivir (BV) -empieza a ser sistematizada en los pueblos kichwas del Pastaza de Ecuador a finales de la década del noventa, como una propuesta para organizar su plan de vida y el manejo de su territorio, desde su propia cosmovisión. 8 Burman (2017: 156) identifica otros orígenes para el concepto aymara asociado de Suma Qamaña en Bolivia, para señalar que el concepto ha ido tomando vidas propias, al punto que hoy "el 'vivir bien' puede significar todo o nada", desde horizonte de lucha comunitaria contra el capitalismo depredador y la colonialidad global, o lucha enraizada en y promovida desde la vida comunitaria de los ayllus, hasta "una visión mística, romanticista y exotizante de 'lo indígena', una visión desde arriba, propagada por las clases dominantes" (2017: 155).…”

The Neglected Nexus between Conviviality and Inequality

“…For the authors, these characteristics make indigenous sociability invisible to sociology, because they are not compatible with the concept of society that the discipline created for itself and that is based on the separation between macrostructures and daily relations. 7 For this reason, instead of society, under its sociological definition, the concept chosen by the authors the idea has inspired expressive cultural manifestations in various European countries, articulated around denominations such as postmigrant theatre or postmigrant performance (e.g. Stewart 2017).…”

School Centres for ‘Savages’ In Pursuit of a Convivial Sociability in the Bolivian Amazon

“…2 At that time, in Bolivia, the ideas of modernity, progress and civilization propagated in the second half of the nineteenth century were consolidated with liberalism, fostering the assumption of the 'Indians' as primitive beings, rooted in their natural environment and stagnant in time (Salmón 2013). At the same time, the spread of scientific racism normalized the idea of the existence of races, distinct from each other and located in different stages of the social scale, justifying the domination and tutelage exercised over those perceived as inferior by those who considered themselves possessors of 'civilization' (Hannaford 1996;Wade 1997). Such ideas reached their maximum expression in the Amazon area.…”

“…After the abandonment of his servile condition and the recovery of his dignity through the work carried out in the schools, the 'new Indian' would contribute actively and voluntarily to the development of the country's economy and could insert himself more positively into Bolivian society, which was considered a fundamental step for the progress of the nation.The Warisateño model gained considerable popularity among educational authorities from several Latin American countries in the 1930s and 1940s. This is evidenced, firstly, by the visit of Mexican teachers to Warisata in 1939 in order to learn about the educational programme for the indigenous peoples developed there; secondly, by the celebration in Patzcuaro (Mexico), in 1940, of the first Inter-American Indigenous Congress in which several Warisata's teachers -Elizardo Pérez among them -had an outstanding participation; and thirdly, by the implementation of Warisateño teaching techniques by the Ecuadorian, Peruvian and Guatemalan educational systems 7.…”