Pub Date : 2022-02-28DOI: 10.1080/0907676x.2022.2045884
Maile Speakman
ABSTRACT Through an analysis of an Airbnb Experience called ‘Paint a graffiti with Havana Street Art’ in San Isidro, a majority non-white and economically marginalized neighborhood in the southern part of Havana’s colonial city, I interrogate how whiteness is transforming San Isidro in the image of Wynwood, Miami. I do so by tracing the mobility and barriers to movement of international graffiti artists, tour guides, tourists, and hosts, showing how whiteness works as an economic, social, and historical structure that marks people by neighborhood of origin, family inheritance, proximity to foreign capital, and ability to move seamlessly between multiple local and international geographies. I argue that outside protagonists in San Isidro understand the neighborhood through this structure of whiteness, viewing the neighborhood as a settler frontier of capital extraction but also as a site of emotional and artistic self-discovery where they can ‘make their mark.’
{"title":"Little Wynwood: whiteness, tourism, and gentrification in Havana’s San Isidro neighborhood","authors":"Maile Speakman","doi":"10.1080/0907676x.2022.2045884","DOIUrl":"https://doi.org/10.1080/0907676x.2022.2045884","url":null,"abstract":"ABSTRACT Through an analysis of an Airbnb Experience called ‘Paint a graffiti with Havana Street Art’ in San Isidro, a majority non-white and economically marginalized neighborhood in the southern part of Havana’s colonial city, I interrogate how whiteness is transforming San Isidro in the image of Wynwood, Miami. I do so by tracing the mobility and barriers to movement of international graffiti artists, tour guides, tourists, and hosts, showing how whiteness works as an economic, social, and historical structure that marks people by neighborhood of origin, family inheritance, proximity to foreign capital, and ability to move seamlessly between multiple local and international geographies. I argue that outside protagonists in San Isidro understand the neighborhood through this structure of whiteness, viewing the neighborhood as a settler frontier of capital extraction but also as a site of emotional and artistic self-discovery where they can ‘make their mark.’","PeriodicalId":35038,"journal":{"name":"Latin American and Caribbean Ethnic Studies","volume":"18 1","pages":"358 - 368"},"PeriodicalIF":0.6,"publicationDate":"2022-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41567242","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-02-10DOI: 10.1080/17442222.2022.2038423
Marco Arturo Valladares Villagómez, Gabriela Estefania Duque Orozco, Paulina Elizabeth Oña Quillupangui
ABSTRACT Este artículo busca presentar el estado actual del diálogo de saberes sobre salud intercultural entre el sistema de salud público presente en el territorio waorani del Ecuador y la población originaria, principalmente de los sabios conocidos como pikenani. Desde un enfoque cualitativo de investigación-acción participativa se facilitaron procesos metodológicos de reflexión que dieron como resultado el fortalecimiento de las relaciones sociales intergeneracionales de la comunidad a través de la Escuela Intergeneracional Wiñengan-Pikenani. Además de evidenciar un desencuentro dialógico entre los dos conocimientos estudiados, se visibiliza la construcción de la identidad waokichwa, la frotación corporal como conocimiento vernáculo de salud, la inmediatez de la cura del dolor como indicador de medicina efectiva, etc. Este desencuentro dialogal es abordado desde la Ecología Política y la Antropología Médica, demostrando las relaciones de poder existentes en el abordaje de la salud intercultural y la deslegitimación de las prácticas de construcción de territorios útiles de una nacionalidad indígena de reciente contacto.
{"title":"La salud intercultural en Toñampare contada desde el desencuentro dialógico de saberes","authors":"Marco Arturo Valladares Villagómez, Gabriela Estefania Duque Orozco, Paulina Elizabeth Oña Quillupangui","doi":"10.1080/17442222.2022.2038423","DOIUrl":"https://doi.org/10.1080/17442222.2022.2038423","url":null,"abstract":"ABSTRACT Este artículo busca presentar el estado actual del diálogo de saberes sobre salud intercultural entre el sistema de salud público presente en el territorio waorani del Ecuador y la población originaria, principalmente de los sabios conocidos como pikenani. Desde un enfoque cualitativo de investigación-acción participativa se facilitaron procesos metodológicos de reflexión que dieron como resultado el fortalecimiento de las relaciones sociales intergeneracionales de la comunidad a través de la Escuela Intergeneracional Wiñengan-Pikenani. Además de evidenciar un desencuentro dialógico entre los dos conocimientos estudiados, se visibiliza la construcción de la identidad waokichwa, la frotación corporal como conocimiento vernáculo de salud, la inmediatez de la cura del dolor como indicador de medicina efectiva, etc. Este desencuentro dialogal es abordado desde la Ecología Política y la Antropología Médica, demostrando las relaciones de poder existentes en el abordaje de la salud intercultural y la deslegitimación de las prácticas de construcción de territorios útiles de una nacionalidad indígena de reciente contacto.","PeriodicalId":35038,"journal":{"name":"Latin American and Caribbean Ethnic Studies","volume":"18 1","pages":"456 - 479"},"PeriodicalIF":0.6,"publicationDate":"2022-02-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45620418","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-02-09DOI: 10.1080/17442222.2022.2037056
Roosbelinda Cárdenas
Taken together, the three books under review take great strides in extending many of the key insights from Whiteness Studies (a field that originated in Northern America) and from Latin American Studies. In particular, they challenge the widespread invisibility of whiteness in Latin America – both in everyday social relations and as an analytical category. While recognizing that whiteness is a complex and shifting category, these three authors interrupt the dominant silence that surrounds it and which is in itself one of the most powerful mechanisms whereby its naturalization and normalization preserve privilege. But rather than simply denounce silence as a strategy of power, the three books give substantive content to whiteness by grounding its meanings in each of the contexts they analyze in depth: the 19 th Century Colombian Andes; the neoliberal crisis in Argentina; and the contemporary moment in the Zona Norte of Rio de Janeiro, Brazil. Each of these works put the lived experiences and perspectives of white people under their analytical lens, thereby shaking their status as ordinary and bringing to the fore the historical and social construction of whiteness in all its intricacies. Their purpose is not to produce data about dominant subjects and their worlds per se , but rather, to contribute to our understanding of the mechanisms that produce and perpetuate racism. Because, as Ramos-Zayas reminds us, ‘the lives and mental worlds of people racialized as white provide important social maps to larger institutional, governmental, and capitalist relations’ (Ramos-Zayas 2020, 2). Mercedes
{"title":"Disrupting the silence: whiteness, power, and national imaginaries in Latin America","authors":"Roosbelinda Cárdenas","doi":"10.1080/17442222.2022.2037056","DOIUrl":"https://doi.org/10.1080/17442222.2022.2037056","url":null,"abstract":"Taken together, the three books under review take great strides in extending many of the key insights from Whiteness Studies (a field that originated in Northern America) and from Latin American Studies. In particular, they challenge the widespread invisibility of whiteness in Latin America – both in everyday social relations and as an analytical category. While recognizing that whiteness is a complex and shifting category, these three authors interrupt the dominant silence that surrounds it and which is in itself one of the most powerful mechanisms whereby its naturalization and normalization preserve privilege. But rather than simply denounce silence as a strategy of power, the three books give substantive content to whiteness by grounding its meanings in each of the contexts they analyze in depth: the 19 th Century Colombian Andes; the neoliberal crisis in Argentina; and the contemporary moment in the Zona Norte of Rio de Janeiro, Brazil. Each of these works put the lived experiences and perspectives of white people under their analytical lens, thereby shaking their status as ordinary and bringing to the fore the historical and social construction of whiteness in all its intricacies. Their purpose is not to produce data about dominant subjects and their worlds per se , but rather, to contribute to our understanding of the mechanisms that produce and perpetuate racism. Because, as Ramos-Zayas reminds us, ‘the lives and mental worlds of people racialized as white provide important social maps to larger institutional, governmental, and capitalist relations’ (Ramos-Zayas 2020, 2). Mercedes","PeriodicalId":35038,"journal":{"name":"Latin American and Caribbean Ethnic Studies","volume":"18 1","pages":"369 - 375"},"PeriodicalIF":0.6,"publicationDate":"2022-02-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42823062","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-29DOI: 10.1080/17442222.2021.2015950
Geísa Mattos, Izabel Accioly
ABSTRACT The article is the result of an encounter between a white Professor and a black student during a course about racism and whiteness, in a graduate program of sociology at a Brazilian university. Black students now reach about 50 percent of Brazilian public universities’ student population, thanks to affirmative action policies initiated in the 21st century, challenging white professors and researchers to deconstruct traditional curricula, writing, and teaching practices. That experience in the classroom led the Professor and her former student to construct a collaborative autoethnography, critically elaborating memories about their processes of ‘becoming’ black and white. Both opposed and intertwined, their narratives make it possible to unveil broader dynamics of racialization in course in Brazil. Reflecting on their experiences, the authors outline the notion of ‘the anti-racism façade,’ which they propose as a critical and political tool for the analysis of contemporary movements against racism. They also propose autoethnography as an ideal method to take into consideration researchers’ personal implication in studies on whiteness. With auto-ethnography, anti-racist intellectuals can engage in a more effective and visceral way in the face of the persistent ideology of mestizaje in Brazil and Latin America.
{"title":"‘Tornar-se negra, tornar-se branca’ e os riscos do ‘antirracismo de fachada’ no Brasil contemporâneo","authors":"Geísa Mattos, Izabel Accioly","doi":"10.1080/17442222.2021.2015950","DOIUrl":"https://doi.org/10.1080/17442222.2021.2015950","url":null,"abstract":"ABSTRACT The article is the result of an encounter between a white Professor and a black student during a course about racism and whiteness, in a graduate program of sociology at a Brazilian university. Black students now reach about 50 percent of Brazilian public universities’ student population, thanks to affirmative action policies initiated in the 21st century, challenging white professors and researchers to deconstruct traditional curricula, writing, and teaching practices. That experience in the classroom led the Professor and her former student to construct a collaborative autoethnography, critically elaborating memories about their processes of ‘becoming’ black and white. Both opposed and intertwined, their narratives make it possible to unveil broader dynamics of racialization in course in Brazil. Reflecting on their experiences, the authors outline the notion of ‘the anti-racism façade,’ which they propose as a critical and political tool for the analysis of contemporary movements against racism. They also propose autoethnography as an ideal method to take into consideration researchers’ personal implication in studies on whiteness. With auto-ethnography, anti-racist intellectuals can engage in a more effective and visceral way in the face of the persistent ideology of mestizaje in Brazil and Latin America.","PeriodicalId":35038,"journal":{"name":"Latin American and Caribbean Ethnic Studies","volume":"18 1","pages":"244 - 255"},"PeriodicalIF":0.6,"publicationDate":"2021-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41807579","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-22DOI: 10.1080/17442222.2021.2015140
Mara Dicenta
ABSTRACT In the summer of 1946, a landowning bourgeoisie organized the II Livestock Exhibition of Tierra del Fuego, and the Argentinian Navy filmed the introduction of twenty Canadian beavers in the region. Both events echoed power disputes between a military government seeking to nationalize lands and capitals and the European landowners whose privileges were threatened. The events show that landowners and state officers negotiated their interests by articulating Argentina’s white exceptionalism with animals and against racialized others. Interrogating the interspecies articulation of whiteness in Tierra del Fuego during the 1940s, I examine how sheep and beavers helped secure white privilege through land concentration, breeding, racial purification, nature modernization, and eugenic moralities. To answer these questions, I analyze documents and films from local and national archives. My analysis shows the entangled racialization of humans and animals and its effects, including the appropriation of the Fuegian and native identification categories by settlers and the state. This article demonstrates that ‘White Argentina’ is a project desiring to live not only among white citizens but also among white animals. More broadly, I argue that including animals in race and ethnicity studies can better explain the intersectional production of race inequalities.
{"title":"White animals: racializing sheep and beavers in the Argentinian Tierra del Fuego","authors":"Mara Dicenta","doi":"10.1080/17442222.2021.2015140","DOIUrl":"https://doi.org/10.1080/17442222.2021.2015140","url":null,"abstract":"ABSTRACT In the summer of 1946, a landowning bourgeoisie organized the II Livestock Exhibition of Tierra del Fuego, and the Argentinian Navy filmed the introduction of twenty Canadian beavers in the region. Both events echoed power disputes between a military government seeking to nationalize lands and capitals and the European landowners whose privileges were threatened. The events show that landowners and state officers negotiated their interests by articulating Argentina’s white exceptionalism with animals and against racialized others. Interrogating the interspecies articulation of whiteness in Tierra del Fuego during the 1940s, I examine how sheep and beavers helped secure white privilege through land concentration, breeding, racial purification, nature modernization, and eugenic moralities. To answer these questions, I analyze documents and films from local and national archives. My analysis shows the entangled racialization of humans and animals and its effects, including the appropriation of the Fuegian and native identification categories by settlers and the state. This article demonstrates that ‘White Argentina’ is a project desiring to live not only among white citizens but also among white animals. More broadly, I argue that including animals in race and ethnicity studies can better explain the intersectional production of race inequalities.","PeriodicalId":35038,"journal":{"name":"Latin American and Caribbean Ethnic Studies","volume":"18 1","pages":"308 - 329"},"PeriodicalIF":0.6,"publicationDate":"2021-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45954352","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-22DOI: 10.1080/17442222.2021.2009638
Eloisa Berman-Arévalo
ABSTRACT Rice has shaped Afro-diasporic cultures, identities and geographies in the Americas. In the Colombian Caribbean, throughout the 20th century, agrarian modernization re-configured black geographies of rice by transforming cultivated landscapes and disavowing black people´s agricultural knowledges and practices. This article analyzes tongueo, a form of rice harvesting that became widespread during the 1970s and 1980s in the municipality of Marialabaja, a historic afro-campesino territory. Tongueo involved women and children collecting and pounding the rice that was left after mechanized harvest. The stories told by tongueadora women re-signify this practice as a space of enjoyment, sociability and transmission of cultural memory. Drawing on theoretical elements of black geographies and Latin American feminist spatial thought, I argue that tongueo was an embodied territorial practice that occurred within the spaces of agrarian modernization. By shedding light on the configuration of black geographies in articulation with racialized agrarian change in Colombia, the article contributes to broaden the field of black geographies beyond Anglo-centric literature, establishing a dialogue with Latin American debates on territory and body-territory.
{"title":"Geografías negras del arroz en el Caribe colombiano: tongueo y cuerpo territorio ‘en las grietas’ de la modernización agrícola","authors":"Eloisa Berman-Arévalo","doi":"10.1080/17442222.2021.2009638","DOIUrl":"https://doi.org/10.1080/17442222.2021.2009638","url":null,"abstract":"ABSTRACT Rice has shaped Afro-diasporic cultures, identities and geographies in the Americas. In the Colombian Caribbean, throughout the 20th century, agrarian modernization re-configured black geographies of rice by transforming cultivated landscapes and disavowing black people´s agricultural knowledges and practices. This article analyzes tongueo, a form of rice harvesting that became widespread during the 1970s and 1980s in the municipality of Marialabaja, a historic afro-campesino territory. Tongueo involved women and children collecting and pounding the rice that was left after mechanized harvest. The stories told by tongueadora women re-signify this practice as a space of enjoyment, sociability and transmission of cultural memory. Drawing on theoretical elements of black geographies and Latin American feminist spatial thought, I argue that tongueo was an embodied territorial practice that occurred within the spaces of agrarian modernization. By shedding light on the configuration of black geographies in articulation with racialized agrarian change in Colombia, the article contributes to broaden the field of black geographies beyond Anglo-centric literature, establishing a dialogue with Latin American debates on territory and body-territory.","PeriodicalId":35038,"journal":{"name":"Latin American and Caribbean Ethnic Studies","volume":"18 1","pages":"437 - 455"},"PeriodicalIF":0.6,"publicationDate":"2021-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42910113","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-13DOI: 10.1080/17442222.2021.2015851
Miguel Arnedo‐Gómez
ABSTRACT This essay examines a tendency to assume José María Arguedas’s reliance on the anthropological practice known as salvage ethnography, or urgent anthropology, in his approach to Peruvian indigenous cultures. The analysis draws upon Arguedas’s stated skepticism about the suitability of salvage ethnography for Latin America considering that its indigenous populations ingeniously absorbed western cultural elements into their Indian cultural systems in order to preserve them. This strategy of resistance, conceptualized by Ángel Rama through the term ‘mestizo cultural antibodies,’ became central to Arguedas’s discourse on Peruvian Indian culture with revolutionary results, including a prescience of the expansive effects that technology, capitalist commercialization, and mass media can have on folklore and popular culture. This dimension of his work overcomes the main critical shortcomings James Clifford identified in the practice of salvage ethnography, and it can even be seen as pre-empting central tenets of the so-called post-modern ethnography that this anthropologist advocated for from the 1980s onwards. Thus, the fact that several critics coincide in attributing the label of salvage ethnographer to Arguedas despite his ethnography’s dissonance with it seems to be another example of the dominance of universalizing discourses based on the presumed superiority of theories stemming from metropolitan academic centers.
{"title":"Between salvage ethnography and transculturation: José María Arguedas and the politics of travelling theory","authors":"Miguel Arnedo‐Gómez","doi":"10.1080/17442222.2021.2015851","DOIUrl":"https://doi.org/10.1080/17442222.2021.2015851","url":null,"abstract":"ABSTRACT This essay examines a tendency to assume José María Arguedas’s reliance on the anthropological practice known as salvage ethnography, or urgent anthropology, in his approach to Peruvian indigenous cultures. The analysis draws upon Arguedas’s stated skepticism about the suitability of salvage ethnography for Latin America considering that its indigenous populations ingeniously absorbed western cultural elements into their Indian cultural systems in order to preserve them. This strategy of resistance, conceptualized by Ángel Rama through the term ‘mestizo cultural antibodies,’ became central to Arguedas’s discourse on Peruvian Indian culture with revolutionary results, including a prescience of the expansive effects that technology, capitalist commercialization, and mass media can have on folklore and popular culture. This dimension of his work overcomes the main critical shortcomings James Clifford identified in the practice of salvage ethnography, and it can even be seen as pre-empting central tenets of the so-called post-modern ethnography that this anthropologist advocated for from the 1980s onwards. Thus, the fact that several critics coincide in attributing the label of salvage ethnographer to Arguedas despite his ethnography’s dissonance with it seems to be another example of the dominance of universalizing discourses based on the presumed superiority of theories stemming from metropolitan academic centers.","PeriodicalId":35038,"journal":{"name":"Latin American and Caribbean Ethnic Studies","volume":"18 1","pages":"75 - 99"},"PeriodicalIF":0.6,"publicationDate":"2021-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48498838","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-13DOI: 10.1080/17442222.2021.1995978
Laura Balán
ABSTRACT The world order that germinated with the colonial encounter of Christianity with indigenous peoples from the ‘new continent’ created the ideological construct of ‘the West.’ The purpose of this work is to show that there is coherence and continuity between the world order that started at the end of the 15th century and contemporary processes such as ideological mestizaje in Latin America, identity politics, transnational political identities, and the flourishing of Indian hobbyist groups in several European countries. To this end, I will deploy Michel-Rolph Trouillot’s notion of the savage slot – an ideological construct through which ‘the West’ organizes the world and thinks about itself. Moreover, I will put Trouillot approach in dialogue with the contributions of other contemporary authors to understand the specific social and ideological dynamics involved in the representation of indigenous peoples in Latin America, particularly in Colombia.
{"title":"Drawing on Trouillot’s concept of the savage slot to analyze the rehashed imaginaries of Latin American indigeneities","authors":"Laura Balán","doi":"10.1080/17442222.2021.1995978","DOIUrl":"https://doi.org/10.1080/17442222.2021.1995978","url":null,"abstract":"ABSTRACT The world order that germinated with the colonial encounter of Christianity with indigenous peoples from the ‘new continent’ created the ideological construct of ‘the West.’ The purpose of this work is to show that there is coherence and continuity between the world order that started at the end of the 15th century and contemporary processes such as ideological mestizaje in Latin America, identity politics, transnational political identities, and the flourishing of Indian hobbyist groups in several European countries. To this end, I will deploy Michel-Rolph Trouillot’s notion of the savage slot – an ideological construct through which ‘the West’ organizes the world and thinks about itself. Moreover, I will put Trouillot approach in dialogue with the contributions of other contemporary authors to understand the specific social and ideological dynamics involved in the representation of indigenous peoples in Latin America, particularly in Colombia.","PeriodicalId":35038,"journal":{"name":"Latin American and Caribbean Ethnic Studies","volume":"18 1","pages":"155 - 176"},"PeriodicalIF":0.6,"publicationDate":"2021-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41477248","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-25DOI: 10.1080/17442222.2021.1989821
Juan Martín-Sánchez
This review essay offers an interpretation from the perspective of the history of the social field of indigenismo in the Andes. None of the three books reviewed explicitly frames indigenismo as a social field in Pierre Bourdieu’s sense of the concept
{"title":"Andean representations in the indigenista field","authors":"Juan Martín-Sánchez","doi":"10.1080/17442222.2021.1989821","DOIUrl":"https://doi.org/10.1080/17442222.2021.1989821","url":null,"abstract":"This review essay offers an interpretation from the perspective of the history of the social field of indigenismo in the Andes. None of the three books reviewed explicitly frames indigenismo as a social field in Pierre Bourdieu’s sense of the concept","PeriodicalId":35038,"journal":{"name":"Latin American and Caribbean Ethnic Studies","volume":"17 1","pages":"519 - 527"},"PeriodicalIF":0.6,"publicationDate":"2021-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41879636","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-08DOI: 10.1080/17442222.2021.1975362
Chuck Sturtevant
ABSTRACT Ethnographic fieldwork necessarily involves making choices about which communities to work with, sympathize with, and support. This article explores the moral or ethical frameworks through which anthropologists make those choices. While in some cases the moral, ethical, and political grounds on which to make those decisions may be clear, in many they are not. I focus on the Alto Beni region of Bolivia, in which two groups that could reasonably be described as indigenous are engaged in a conflict over access to land. Both positions could be framed in terms of a reparation for historical injustice against indigenous people, though each framing depends on a different conception of indigeneity. The ambiguity produced in this context exposes the subjective nature of the process by which anthropologists choose the communities with whom they work. I conclude by suggesting that anthropologists make these choices based on emotional, affective, or aesthetic grounds.
{"title":"On choosing sides: ethical anthropology and inter-indigenous conflict in Alto Beni, Bolivia","authors":"Chuck Sturtevant","doi":"10.1080/17442222.2021.1975362","DOIUrl":"https://doi.org/10.1080/17442222.2021.1975362","url":null,"abstract":"ABSTRACT Ethnographic fieldwork necessarily involves making choices about which communities to work with, sympathize with, and support. This article explores the moral or ethical frameworks through which anthropologists make those choices. While in some cases the moral, ethical, and political grounds on which to make those decisions may be clear, in many they are not. I focus on the Alto Beni region of Bolivia, in which two groups that could reasonably be described as indigenous are engaged in a conflict over access to land. Both positions could be framed in terms of a reparation for historical injustice against indigenous people, though each framing depends on a different conception of indigeneity. The ambiguity produced in this context exposes the subjective nature of the process by which anthropologists choose the communities with whom they work. I conclude by suggesting that anthropologists make these choices based on emotional, affective, or aesthetic grounds.","PeriodicalId":35038,"journal":{"name":"Latin American and Caribbean Ethnic Studies","volume":"17 1","pages":"371 - 389"},"PeriodicalIF":0.6,"publicationDate":"2021-09-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42934901","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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