Agua-cuerpo-territorio. Las cicatrices y reexistencias de las mujeres rurales en el Maule Sur precordillerano de Chile

Fany Lobos Castro
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引用次数: 1

Abstract

For the rural communities that inhabit the Andes Mountains, both in Chile and Argentina, water has been the lung of our territories. However, in Chile, this common good began to fade in our mountains as of September 11, 1973, a date that marked one of the greatest scars in the country’s history, the most painful being the creation of the 1981 water code. This meant the almost total privatization of our waters, a cruel dispossession that continues to advance unscrupulously on the “body-territory” of the rural women who live there, women who have finally remained in the territories subalternized by progress and the modern world. , despised by urban onlookers and always desired by neo-extractivism.These words will try to weave a triad «Water-Body-Territory», as an interwoven relationship from our ancestral memories. Three dimensions that mark rural women in their daily lives, crossed by hydroelectric plants, transit stations, forestry companies and monocultures, all of them blacksmiths in the marking of the impoverishment of the territories.However, rural women from everyday life and the collective try to break the symbols displayed on municipal shields, such as the image of a hydroelectric plant, to show and make visible «other» ways of living. Perhaps it is the peasant or rural life, but they are counter-hegemonic practices at the end of the day, in resistance and re-existence of the «Water-Body-Territory» in the invisible Maule Sur, Chile.
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Agua-cuerpo-territorio。智利安第斯山脉南部莫尔地区农村妇女的伤疤和再存在
对于居住在安第斯山脉的农村社区来说,无论是在智利还是阿根廷,水都是我们领土的肺。然而,在智利,这种共同利益从1973年9月11日开始在我们的山区逐渐消失,这个日子标志着这个国家历史上最大的伤疤之一,最痛苦的是1981年水法的制定。这意味着我们的水域几乎完全私有化,这是一种残酷的剥夺,继续肆无忌惮地向居住在那里的农村妇女的“身体领土”推进,这些妇女最终留在了被进步和现代世界所取代的领土上。它被城市的旁观者所鄙视,却总是被新采掘主义所渴望。这些词将试图编织一个三位一体«水-体-领土»,作为我们祖先记忆的交织关系。这三个方面标志着农村妇女的日常生活,它们被水电站、中转站、林业公司和单一文化所交叉,所有这些都是标志着领土贫困的铁匠。然而,来自日常生活和集体的农村妇女试图打破市政盾牌上显示的符号,例如水力发电厂的图像,以展示和展示“其他”生活方式。也许这是农民或农村生活,但归根结底,它们是反霸权的实践,在智利无形的Maule Sur中抵抗和重新存在“水体领土”。
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