Suchergebnisse

Intro -- Contents -- About the Series -- Acknowledgments -- Past Dialogues about Race: An Introduction to the Present -- 1. Decency in 1920 Urban Cuzco: The Cradle of the Indigenistas -- 2. Liberal Indigenistas versus Tawantinsuyu: The Making of an Indian -- 3. Class, Masculinity, and Mestizaje: New Incas and Old Indians -- 4. Insolent Mestizas and Respeto: The Redefinition of Mestizaje -- 5. Cuzqueñismo, Respeto, and Discrimination: The Mayordomías of Almudena -- 6. Respeto and Authenticity: Grassroots Intellectuals and De-Indianized Indigenous Culture -- 7. Indigenous Mestizos, De-Indianization, and Discrimination: Cultural Racism in Cuzco -- Notes -- Bibliography -- Index.

Through a genealogical analysis of the terms mestizo and mestizaje, this article reveals that these voices are doubly hybrid. On the one hand they house an empirical hybridity, built upon eighteenth and nineteenth century racial taxonomies and according to which 'mestizos' are non-indigenous individuals, the result of biological or cultural mixtures. Yet, mestizos' genealogy starts earlier, when 'mixture' denoted transgression of the rule of faith, and its statutes of purity. Within this taxonomic regime mestizos could be, at the same time, indigenous. Apparently dominant, racial theories sustained by scientific knowledge mixed with, (rather than cancel) previous faith based racial taxonomies. 'Mestizo' thus houses a conceptual hybridity – the mixture of two classificatory regimes – which reveals subordinate alternatives for mestizo subject positions, including forms of indigeneity.

Abstract
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Historically, racism as it is understood in South Africa or in parts of the Southern United States has not existed in Peru. The absence or at least the existence to a lesser degree of this type of tension grants us a superiority over our northern neighbours. In Peru, emancipation of slaves was relatively easy. This is not to say that there do not exist prejudices against Indians, cholos, and blacks, however these prejudices have not been sanctioned by the law and they have, more than a profound racial feeling, an economic, social and cultural character. Colour does not prevent an aborigine, mestizo, or Negroid from occupying high positions if they can accumulate wealth or achieve political success. Notwithstanding these fortunate cases, there is an enormous distance between the pongos [serfs] of a highland hacienda … and those highly cultured and refined Limeños, who routinely travel to Europe. This distance is neither racial, nor based on place of origin, rather it corresponds to what can be termed an historical state of things (Jorge Basadre, 1964:4686).

El miércoles 25 de noviembre de 2020, en la tarde, se juntaron a conversar, virtualmente, Hillary Hiner y Marisol de la Cadena. Hillary hizo contacto con ella por email, pudiéndole contar así sobre el dossier especial adonde iba a aparecer esta entrevista. Ya conocía, en algo, a Marisol, por sus múltiples publicaciones, tanto en inglés, como en castellano; Marisol es una antropóloga muy conocida y premiada. En particular, su última publicación, Earth Beings, le gustó mucho, por sus conexiones con teorías feministas post-humanistas y su novedosa metodología. La entrevista fluyó de una manera espontánea, basada principalmente en el intercambio, y enfocada, en particular, en esa última publicación.

Esta introdução visa apresentar o dossiê que discute as práticas indígenas enquanto políticas que ocupam esferas da vida moderna. Eles apresentam a diferença radical das práticas indígenas quando emergem em circunstâncias em que aqueles que não participam da radical diferença compartilham. A diferença que apresentam é radical porque surge de circunstâncias que não se conformam em divisões que separam a humanidade e seus outros (cultura e natureza, o animado e o inanimado, material e espiritual) e normatizam o entendimento da vida moderna. Em vez de dividir a norma, nestes artigos, montanhas são seres, sucuris são ancestrais, uma faca comunica, corpos (humanos e animais) resultam do que fazem (incluso o que comem), água se recusa a ser H2O. Assim, quando os artigos focam as práticas indígenas em vez de etnicidade, ou raça (as categorias usuais de análise da 'alteridade'), assumem um caminho analítico, pois ambos os conceitos tomariam apenas humanos como protagonistas. Focalizando em diferenças entre humanos, seriam incapazes de incluir entidades as outras que não humanas como agentes das práticas indígenas que os trabalhos desta edição apresentam.

Earth Beings is the fruit of Marisol de la Cadena's decade-long conversations with Mariano and Nazario Turpo, father and son, runakuna or Quechua people. Concerned with the mutual entanglements of indigenous and nonindigenous worlds, and the partial connections between them, de la Cadena presents how the Turpos' indigenous ways of knowing and being include and exceed modern and nonmodern practices. Her discussion of indigenous political strategies--a realm that need not abide by binary logics--reconfigures how to think about and question modern politics, while pushing her readers to think beyond "hybridity" and toward translation, communication that accepts incommensurability, and mutual difference as conditions for ethnography to work