Suchergebnisse

This essay examines the complex legacy of Chicanx encounters with the enduring sixteenth-century "idea of Europe": that is, Europe as an epistemic category signifying the modern "civilized" Western world. Chicanx intellectuals contest the presumption that Europe is the enlightened antithesis to Mesoamerica. But Europe has always occupied a vexed status in the Chicanx literary imagination. Even Alurista's seminal 1971 collection of cultural nationalist poetry, Floricanto en Aztlán, involves an eclectic blend of the Spanish Golden Age literary mode of "desengaño" (an ecclesiastical form of demystification) and the Nahuatl "In Xochitl In Cuicatl" (Flower and Song) ritual poetics of transcendence. Chicanx life writing has never resolved this paradoxical filiation with Spanish culture, which persists as a specter. This essay recovers and reassesses select twentieth- and twenty-first-century Chicanx testimonial journalism, autobiographical fiction, memoir, archival documents, and an opera to show how various Chicanx invocations of Spain involve predictable as well as unexpected encounters, exchanges, and alliances that illuminate a profound ideological dissensus in Chicanx self-fashioning. These variously globalized Euro-Chicanx syntheses, or Euro-Chicanidades, pressure teleological models of Chicanx ontology and epistemology and gesture toward post-Chicanx and broader post-Latinx modalities that portend a global Latinidades paradigm.

The cultural politics of "queering" Mestizaje -- Borders of Latinidad and its links to Mestizaje -- Imaginary spaces : Aztlán and the "native" body in Chicana/o feminist cultural productions -- Relocating the mulata body : beyond exoticism and sensuality -- The Filipino twist on Mestizaje and its gendered body -- Epistemologies of "brownness" : deployments of the queer-Mestiza body

The ideology of mestizaje (mixture) in Latin America has frequently been seen as involving a process of national homogenisation and of hiding a reality of racist exclusion behind a mask of inclusiveness. This view is challenged here through the argument that mestizaje inherently implies a permanent dimension of national differentiation and that, while exclusion undoubtedly exists in practice, inclusion is more than simply a mask. Case studies drawn from Colombian popular music, Venezuelan popular religion and Brazilian popular Christianity are used to illustrate these arguments, wherein inclusion is understood as a process linked to embodied identities and kinship relations. In a coda, approaches to hybridity that highlight its potential for destabilising essentialism are analysed. © 2005 Cambridge University Press.

La economía monetaria que nos trajo la conquista ha sido, evidentemente, uno de los más importantes aportes de la cultura occidental. Mas seríamos ciegos si pensáramos que ese sistema ha significado una solución óptima para todos nuestros múltiples y complejos problemas.Su impotencia se manifiesta cuando observamos que, de las mil quinientas capitales de Distrito, mil doscientas carecen de agua, desagüe y fuerza motriz, faltándoles carretera de acceso a la mitad de esos centros administrativos básicos. El Perú construye caminos para automotores desde hace más de cuarenta años y, en tan dilatado lapso, no ha logrado intercomunicar sus centros vitales. La economía y la finanza europeas, por sí solas, no han dado con la solución.

The ideology of mestizaje (mixture) in Latin America has frequently been seen as involving a process of national homogenisation and of hiding a reality of racist exclusion behind a mask of inclusiveness. This view is challenged here through the argument that mestizaje inherently implies a permanent dimension of national differentiation and that, while exclusion undoubtedly exists in practice, inclusion is more than simply a mask. Case studies drawn from Colombian popular music, Venezuelan popular religion and Brazilian popular Christianity are used to illustrate these arguments, wherein inclusion is understood as a process linked to embodied identities and kinship relations. In a coda, approaches to hybridity that highlight its potential for destabilising essentialisms are analysed.

Intro -- Contents -- Acknowledgments -- Introduction: Modernity from Within and Without: Observing Power with Both Eyes -- Chapter 1. Solving the Indian Problem: The Genealogy of Autochthonous Discourse -- Foundational Ambiguity -- Racial Regeneration and the Feigned Authenticityof the Autochthonous -- The Irrationalist Construction of the Nation -- Franz Tamayo Awakens the Nation -- Chapter 2. Aestheticizing Politics: Vision, Discipline, and Allegorical Dissent -- Guzmán de Rojas and Disciplinary Optics -- From the Mystical Landscape to Cholo Dissent -- Arturo Borda and the Rhetoric of Decay -- Chapter 3. Politicizing Art, Demystifying Mestizaje -- Céspedes Demystifies Tamayo -- Montenegro on Nationalism -- Zavaleta on the Skeletal and the Carnal -- Chapter 4. Indianizing the Q'ara: Mestizaje Turned Upside Down -- The Two Katarismos: Within, Without, Against -- Moderate Katarismo: The "Theory of Both Eyes" -- Radical Katarismo: El Mallku's Viscerality -- Displacing Mestizaje -- Negativity and Subaltern Knowledge -- Subalternity's Epistemic and Political Contribution -- Notes -- Bibliography -- Index.

Racism has historically been a taboo topic in Mexico. This is largely due to the nationalist project of mestizaje which contends that because all Mexicans are racially mixed, race is not a salient political issue. In recent years, however, race and racism have become important topics of debate in the country's public sphere and academia. This book introduces readers to a sample of these diverse and sometimes conflicting views that also intersect with discussions of class. The activists and scholars included in the volume come from fields such as anthropology, linguistics, history, sociology, and political science. Through these diverse epistemological frameworks, the authors show how people in contemporary Mexico interpret the world in racial terms and denounce racism.