The genocide committed by the Argentine State against Indigenous Peoples, although it has key periods and dates, in which its signals are easily recognizable, has not ended. Throughout the century, genocidal policies have hardly changed... more
The genocide committed by the Argentine State against Indigenous Peoples, although it has key periods and dates, in which its signals are easily recognizable, has not ended. Throughout the century, genocidal policies have hardly changed in form and intensity. At all periods, the indigenous agency has been articulated with different social sectors, creating dissimilar alliances and fronts, or strategically retreating. In this article I will not deal in detail with the genocidal characteristics of the State’s responses to indigenous politics, which are addressed by several colleagues in this dossier. Instead, I will refer to the crossings of native agency with various keys of political activism, particularly in the 1970s, and the modalities of State repression, through the reconstruction of the case of several Mapuche social militants. In this way, I aim to analyse silences and ambiguities still persisting today, about indigenous mobilization through political arenas.
In this article, we provide an in-depth organizational analysis of the World Indigenous Nations Higher Education Consortium (WINHEC) through its global strategies in achieving nation building and self-determination for indigenized higher... more
In this article, we provide an in-depth organizational analysis of the World Indigenous Nations Higher Education Consortium (WINHEC) through its global strategies in achieving nation building and self-determination for indigenized higher education efforts. We identify four theories from the literature used by WINHEC in its operations, and propose two new theories to fit our evaluation of the Consortium—Indigenous Creativity Theory and Indigenous Cultural Creativity Theory. Social cartography, archival analysis, and discourse analysis are used to identify the indigenous, paradigms, and practices of the Consortium. Employing a strengths, weaknesses, opportunities, and challenges (SWOC) approach, we examine WINHEC’s organizational contributions, effectiveness, unique aspects, and challenges of indigenous engagement and governance in the membership nations’ locations. The findings suggest that both indigenous and non-indigenous peoples play an important and symbiotic role essential for the furthering of indigenous higher education worldwide.
La actual campaña de demonización y represión de las reivindicaciones indígenas en Argentina revela con toda su fuerza la persistencia de los lugares de memoria donde lo indio y la nación se entretejen de modo inextricable. Las memorias... more
La actual campaña de demonización y represión de las reivindicaciones indígenas en Argentina revela con toda su fuerza la persistencia de los lugares de memoria donde lo indio y la nación se entretejen de modo inextricable. Las memorias de domesticación, de conquista y de reparación configuran una topología fetichista donde lo indio debe ser incesantemente conmemorado para ser olvidado. Pero el retorno de esta figura de negatividad denuncia una tensión fundamental en los discursos de identidad, origen y destino nacional que se resuelve la mayoría de las veces a través de la represión de esa otredad. ¿Es posible habitar de otras maneras los lugares de memoria nacional de lo indígena evitando la celada de un recuerdo que es olvido?
In the 60s, in Argentina, local indigenous organizations began to be created and soon joined into national and international federations, which continued the old claims for the their land and also began to... more
In the 60s, in Argentina, local indigenous organizations began to be created and soon joined into national and international federations, which continued the old claims for the their land and also began to dispute the State and the Academy's authority on the Indian question. Here we analyze documents and interviews to reconstruct some moments, represented by the Indigenist Convention in Resistencia City in 1958; workshops at Pampa del Malleo in 1970; the Neuquen Indigenous Confederation meeting in Zapala in 1971; the First National Indigenous Parliament of 1972 in Neuquén; the Second National Indigenous Parliament of 1973 in Buenos Aires; as well as the Regional Indigenous Parliament in 1973 in Tucumán. In this paper we describe part of this process, and discuss with those positions which consider the indigenous movement as “pre-political” and its political manifestations as “culturalist”. We postulate that the construction of an indigenous movement in our country required a series of steps that led major political definitions, both in and out of communities.
Abstract The indigenous Pankararu began to migrate from Pernambuco for more than 60 years and today there are more than 2000 natives Pankararu living in Sao Paulo. Due to the autonomous organization, they were the first native migrant... more
Abstract The indigenous Pankararu began to migrate from Pernambuco for more than 60 years and today there are more than 2000 natives Pankararu living in Sao Paulo. Due to the autonomous organization, they were the first native migrant group of the Northeast to receive some assistance of organs like FUNAI and FUNASA in Sao Paulo. But, for that, the Pankararu started to promote presentations of an ancient religious tradition hitherto restricted to his village in Pernambuco: the mask praiá. This article presents the context of construction of the visibility of the Pankararu in Sao Paulo and the legitimacy of this ethnic characteristic through the presentations of the praiás like a paradigmatic element that characterizes the “way of being indigenous” Pankararu.
