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UNIVERSITY of CALIFORNIA, SAN DIEGO The UNIVERSITY OF CALIFORNIA, SAN DIEGO The experiencing of the Wayuu lucha in a context of uncertainty: Neoliberal multiculturalism, political subjectivities, and preocupación in La Guajira, Colombia A thesis submitted in partial satisfaction of the requirements for the degree Master of Arts in Latin American Studies by Esteban Ferrero Botero Committee in charge: Professor Nancy Postero, Chair Professor Jonathan Friedman Professor Christine Hunefeldt Professor Steven Parish Professor Kristin Yarris 2013 The thesis of Esteban Ferrero Botero is approved, and it is acceptable in quality and form for publication on microfilm and electronically: __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Chair University of California, San Diego 2013 iii DEDICATION For all of us who suffer within and without, consciously or unconsciously, from above and from below. May we all recognize and courageously face the root of our suffering, together. And may we develop true, all-encompassing compassion for ourselves and for others. iv EPIGRAPH Pródiga Guajira en romance y amor, plácida existencia, futuro ensoñador. Naturaleza parida de grandeza preñada en eterno condumio, Su Cerrejón. Singular belleza de ancestros de ilusión, a sus descendientes guardaban cual cofre de valor convincentes, incrédulos, esperaban la explotación. De uno por uno llegó el deseo sin sospechar el inclemente carbón maquinaria monstruosa hurgando la tierra a excavar incesante sustraer el carbón de la entraña escapa profundo dolor. desnuda esta sin vegetación, el trinar de aves desapareció. solo queda el incesante calor y febril recuerdo en mi razón, recordar ancestros que en evocación, alegres y felices vivían en sociable fusión. Agradable llueve el rancho son tus ondas terrestres, la inclinación de los arboles por el viento su azote agreste del arte su bosquejo, el silbido del viento susurrando los amores del indio y sus ovejos. Juegan las ilusiones en un nuevo mundo incierto, nómadas en la llanuras reflejados en la obscuridad en el perfil del desierto. Paridos los dividivi, prontamente llega el invierno, el evaporante jagüey atrincherando las corrientes surcadas en el terreno. El estanque está repleto. los chivos y vacunos en compañía de avecillas silvestres alegres retozones consumen el aceituno. La jerga del indio alegre que observa tímidamente advirtiendo la presencia del forastero alijuna. jagüey abierto al viento. tu prodigas al indio sediento, mitigas su exhausta vida en sus aguas cristalinas que están en torrenciales lluvias. Su pervivencia en las llanuras interpreta su bautismo extinguiendo su amargura, reflejados en espejos de aguas y de varios, en prolongadas nostalgias me reverencio en el estribo, v fusionada mezclando en la sabana desnuda buscando los vericuetos donde cimbreantes deslizan con sus misteriosos rostros cubiertos las hermosas majayuras. Jagüey, tu círculo encierra el misterio del océano en el pensamiento del indio, en sus pampas y sus dudas. Juana. Wayuu-Afrocolombian activist, politician, poet, and pioneer of the lucha. vi TABLE OF CONTENTS Signature Page…………………………………………………………….….......... iii Dedication…………………………………………………………………............. iv Epigraph……………………………………………………………….................... v Table of Contents……………………………………………………….................. vii List of Illustrations……..……………………………………………...................... xi Acknowledgements ………………………………………………………….......... xii Abstract of the Thesis.…………………………………………………................... xiv INTRODUCTION.................................................................................................. 1 CHAPTER 1: Living the Wayuu lucha……………............................................. 27 1.1. The current Wayuu lucha: Defending indigenous collective rights………............................………………….......................... 32 1.1.1. The Wayuu peninsula of La Guajira........................................ 32 1.1.2. A historical lucha…………………………………………… 35 1.1.2.1. The Wayuu indigenous people................................. 37 1.1.2.2. Struggle for ancestral territory................................. 44 1.1.2.3. Critical Event I: The arrival of Cerrejón …………. 51 1.1.2.3.1. The impacts of Cerrejón……….………… 56 1.1.3. A Wayuu legal lucha……………………………………………… 60 vii 1.1.3.1. Critical event II: The Constitution of 1991 and the ratification of neoliberal multiculturalism in Colombia………………………………………………....... 63 1.1.4. Defending the right to consulta previa………………………… 74 1.1.4.1. Says Cerrejón...…………………………………… 77 1.1.4.2. The Wayuu disagrees……………………………... 81 1.1.4.2.1. La realidad…………………………………… 88 CHAPTER 2: Experiencing the lucha and the enactment of a Wayuu political subjectivity: Despertar, sentirse mal, and preocupación....................... 93 2.1. The “what is at stake” in this lucha....................................................... 94 2.1.1. Wounmainkat and akwa’ipa................................................... 96 2.2. Despertar: The awakening of a political subjectivity………………… 102 2.2.1. An empowerment through the Constitution………………... 108 2.3. Suffering through rights in La Guajira………………………………... 111 2.3.1. Sentirse mal and change………………………………......... 112 2.3.1.1. Reflecting on the material context and lived contradictions……………………………………………………… 118 2.3.1.1.1. “El Cerrejón solo ha venido a dividirnos”…………………………………………………. 119 2.3.1.1.2. Living within contradictions……………….......... 126 2.3.1.1.3. A political crisis……………….…………………. 130 2.3.1.1.3.1. Losing confianza for the state and Cerrejón…………………………………………….. 132 viii 2.3.1.1.3.2. Widespread suspicion: The breakage of the social fabric……………........... 135 2.3.1.1.4. An uncertainty permeating the everyday…........... 139 2.3.2. Preocupación ………………………………………………........... 142 2.3.2.1. Active engagement…………………...……………. 148 2.4. Making sense of these experiences……………………………………. 152 CHAPTER 3: Acting upon preocupación: Being a buen gestor in a neoliberal multicultural nation-state…………………………………………... 153 3.1. Finding unity: A constant struggle in a neoliberal era…………............ 156 3.1.1. Individual collectivities………………………………............ 159 3.2. Mechanisms of resistance and the making legible of indigenous suffering……………………………………………………………………. 170 3.2.1. Visibilization…………………………………………............ 171 3.2.1.1. A legible indigenous suffering body/subject............ 174 3.2.2. Diagnósticos and planes de vida: Healing social suffering..... 178 3.2.3. Learning technical knowledge: The remaking of buenos gestores…………………………………………………….. 186 3.3. A neoliberal indigenous political subjectivity……………….………... 193 CONCLUDING REMARKS……………………………………………............. 196 APPENDICES……………………………………………………………............. 202 Appendix I: Legal Document of consulta previa meeting in the resguardo of Provincial…………………………………………………….. 202 Appendix II: Description of Consulta previa meetings in a Wayuu ix community………………………………………………………………….. 206 Appendix III: Legal document of Constanza’s “sale” of her territory to Cerrejón (then Intercor) in 1989 .………………………………………….. 216 REFERENCES....................................................................................................... 217 x LIST OF ILLUSTRATIONS Figure 1. Mining = misery. Only different by one letter (Shared slogan of Fuerza de Mujeres Wayuu and other organizations in La Guajira during the mobilizations) ………………………..…………………….. 27 Figure 2. Rainwater falling from a rooftop…………………………………………………... 128 Map 1. Protected zones and mining concession Requests..................................................... 67 Map 2. Indigenous communities and municipalities in the “área de influencia” of the Expansion Project……………………................................................................ 80 xi ACKNOWLEDGEMENTS I would like to acknowledge the invaluable support of my thesis committee chair, Dr. Nancy Postero. Despite her busy schedule and myriad students hoping to meet and work with her, Nancy always found time and energy to read my write-ups, listen to my concerns and inquiries, and help me with my projects. Her advice was always clear, focused, centered, and supportive of my own freedom to write, for which I will always be grateful. Thanks for believing in me from the very beginning. I would also like to give special thanks to Professor Kristin Yarris. Not only has she been a teacher to me as I first began to delve into unknown academic fields, but she was also a sincere friend and tutor when I struggled to understand and move through the academic world and its politics. In addition, I would like to thank Professors Jonathan Friedman, Christine Hunefeldt, and Steven Parish for being always willing to meet with me when questions and difficulties arose during the process of writing and thinking through the different aspects of my research. Their kind and insightful words and, particularly, their encouragement to believe in my ideas were of great help to keep working and developing a project of higher quality. Also, thanks to Professor Leon Zamosc for supporting my academic career, and to Professor Aviva Chomsky for showing me how academia can also be the work of an activist. Thanks to Eli Elinoff for helping me in the writing process, and to Colombian anthropology Professors Myriam Jimeno and Pablo Jaramillo for providing me with feedback on my work.
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