Evo Morales and Printer Who Doesn’T and to What Degree
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Sian Lazar (2007) 2007 'In-Betweenness at the Margins
Original citation: Sian Lazar (2007) 2007 ‘In-betweenness at the Margins: Collective Organisation, Ethnicity and Political Agency among Bolivian Street Traders’, in James Staples (ed), Livelihoods at the Margins: Surviving the City, Left Coast Press, pp. 237-256 The definitive version of this chapter is available from Left Coast Press, see http://www.lcoastpress.com/book.php?id=71 Copyright 2007 © Left Coast Press. This version available online: December 2011 Copyright © and Moral Rights for the papers on this site are retained by the individual authors and/or other copyright owners. Users may download and/or print one copy of this article to facilitate their private study or for non-commercial research. You may not engage in further distribution of the material or use it for any profit-making activities or any commercial gain. This document is the author’s final manuscript accepted version of the book chapter, incorporating any revisions agreed during the peer review process. Some differences between this version and the published version may remain. You are advised to consult the publisher’s version if you wish to cite from it. ‘In-betweenness’ on the margins Sian Lazar ‘IN-BETWEENNESS’ ON THE MARGINS: COLLECTIVE ORGANISATION, ETHNICITY AND POLITICAL AGENCY AMONG BOLIVIAN STREET TRADERS Sian Lazari This chapter explores the relationship between commerce, ethnicity and political agency in a city that is both on the margins and increasingly at the centre of Bolivian political life. El Alto has around 700,000 inhabitants and lies on the Andean high plain at 4,100 metres above sea level. ii It began in the early 20th century as ‘over-flow’ from the city of La Paz, which is built in a crater, but grew to the point where it became a city in its own right in 1985. -
OT Boletin Bolivia 4 FINAL.Indd
Boletín Informativo duca olivia Año 1 • Nº 4 • Gestión 2021 Pág. 4 10ma Olimpiada Científica se amplía hasta el 30 de junio Pág. 6-7 Educación inicia la distribución de Educación reconoce textos de aprendizaje a maestros (as) que demostraron vocación de servicio durante la pandemia de COVID-19 Pág. 8 1.700 ítems para el Magisterio EDUCA BOLIVIA y teléfonos celulares “2021 AÑO POR LA RECUPERACIÓN DEL DERECHO A LA EDUCACIÓN” 2 La recolección de textos se amplía hasta el 6 de julio CONSEJO EDITORIAL Adrián Rubén Quelca Tarqui En dos meses de campaña Bolivia Lee se Ministro de Educación Aurea Balderrama Almendras Viceministra de Educación Superior recaudó 44.907 libros en todo el país de Formación Profesional Bartolomé Puma Velásquez departamentales, la Domingo Savio, Viceministro de Educación Regular municipales, Amazónica de Pando instituciones, y Pedagógica, así Sandra Cristina Cruz Nina personas particulares, como a las ESFM Clara Viceministra de Educación universidades, Escuelas Parada de Pinto, de Alternativa y Especial Superiores de Formación El Alto y Warisata por de Maestros (ESFM), entre el papel importante Julio Gomez Chambilla otros. Por ello, hemos que desarrollaron para Viceministro de Ciencia y determinado ampliar recaudar los libros. Tecnología el plazo de recolección Rubén Valentín Chuquimia A. hasta el 6 de julio”, También resaltó al Espacio Simón I. Patiño, Jefe Unidad de Comunicación La campaña Bolivia Lee anunció la al Viceministerio de Gabriela Ramos Tola 2021 logró recolectar directora de Post Sustancias Controladas, Editora un total de 44.907 y Derechos Humanos, libros en todo el país, Sergio Julio Caro Miranda por haber coadyuvado Diseño y Diagramación gracias a las acciones en esta campaña, que desempeñadas inició oficialmente el 23 Fotografías UNICOM desde el Ministerio de abril pasado. -
Performing Blackness in the Danza De Caporales
Roper, Danielle. 2019. Blackface at the Andean Fiesta: Performing Blackness in the Danza de Caporales. Latin American Research Review 54(2), pp. 381–397. DOI: https://doi.org/10.25222/larr.300 OTHER ARTS AND HUMANITIES Blackface at the Andean Fiesta: Performing Blackness in the Danza de Caporales Danielle Roper University of Chicago, US [email protected] This study assesses the deployment of blackface in a performance of the Danza de Caporales at La Fiesta de la Virgen de la Candelaria in Puno, Peru, by the performance troupe Sambos Illimani con Sentimiento y Devoción. Since blackface is so widely associated with the nineteenth- century US blackface minstrel tradition, this article develops the concept of “hemispheric blackface” to expand common understandings of the form. It historicizes Sambos’ deployment of blackface within an Andean performance tradition known as the Tundique, and then traces the way multiple hemispheric performance traditions can converge in a single blackface act. It underscores the amorphous nature of blackface itself and critically assesses its role in producing anti-blackness in the performance. Este ensayo analiza el uso de “blackface” (literalmente, cara negra: término que designa el uso de maquillaje negro cubriendo un rostro de piel más pálida) en la Danza de Caporales puesta en escena por el grupo Sambos Illimani con Sentimiento y Devoción que tuvo lugar en la fiesta de la Virgen de la Candelaria en Puno, Perú. Ya que el “blackface” es frecuentemente asociado a una tradición estadounidense del siglo XIX, este artículo desarrolla el concepto de “hemispheric blackface” (cara-negra hemisférica) para dar cuenta de elementos comunes en este género escénico. -
Achacachi Hoja 5845 I Bolivia 1:50.000
ACHACACHI HOJA 5845 I BOLIVIA 1:50.000 CHILIPINA 5 KM. WARISATA 3 KM. RINCONADA 9 KM. 68 45' 5 40' 5 35' 5 68 30' 16 00' TERRAPLEN Estancia 16 00' Chijipina HUERHUACA Bofedal LAGO TITICACA PANPAJA 82 30 82 HUARCO Granja Belen Ecia.Tamaya PAMPA ISLA Bofedal BM 3816 Capilla Santiago Canton Tacamara Escuela 29 Nueva de Tamaya Estancia Ocurani Capilla Exaltacion PAMPA Bofedal JOKHO CHUNCHO LOMA NIEVE PATA PAMPA JURNO CHINA 28 Escuela Ocurani Cm d. Chahuira Escuela Capilla San Diego PUCURU Tamaya Grande LACA PAMPA 4389 Bofedal Laguna BM 3821 PAMPA CHARAJACHI Copazani 27 Achacachi Cementerio Escuelas Avichaca Lguna Pata Cm d. Chahuira Chico Agua PAMPA QUENA QUENANI Estancia Casa Amaya Escuela Churubamba Cplla de la Cruz Cplla Concepcion Capilla Concepcion Cementerio Cementerio Co. Avichaca Cementerio 4027 Cem 26 PAMPA KHOANI PAMPA KKOTA da. K 3948 Cm d. Chahuira Grande Escuela Calachaca 4329 Bofedal Cerro Minasi 25 CACHILIPI PAMPA KOLLPANI Estancia Charahui Bofedal BM 3836 Bofedal PAMPA LAGUNA KELLHUANI PAMPA LARAM PUYA Cementerio Bofedal Comunidad KHALA CHACA Cplla Candelaria Japuraya LAGUNA Muro 24 Estancia Corpa Putu Estancia Masaya TOTOR KKOTA Escuela Kala Kala Cplla Asuncion Esc Evangelica Corpa Putu Bofedal Cementerio Cerro Surimarca 3988 4055 HUANA JAHUIRA 23 3904 Esc. Punkun Huyu Cerro Tunusa PAMPA SAYHUANI Cerro Pucara 4007 Estancia Tunusa Bofedal 4055 Capilla Pentecostes (Nva) Estancia Akjerana Bajo PAMPA UMAJAHUIRA 3971 Cerro Huaychu Pata 3970 Cem Bofedal Estancia Wanacu Capilla Pentecostes Capilla de la Cruz Loma Pakkollu PAMPA QUELA HUARAKHA 22 05' 05' Cerro Kelani Muro PAMPA SORA PHUURU 27 28 29 30 31 32 33 34 35 36 37 38Capilla de la Cruz 39 40 41 42 43 44 45 46 Bofedal47 48 49 50 Estancia Chachacomani51 52 53 Cancha de Futbol Bofedal Bofedal Estancia Pajchani Moino Estancia Punkun Huyo Ecia Pajchani Capilla de la Cruz 21 Capilla San Juan Cerro Kharka Hujchinca Estancia Akjerana Alto BM 3876 Bofedal Capilla La Cruz KIRUSAMANA Estancia Kasina Bofedal Capilla Asuncion TAYPI LOMA Co Kehuencalla Esc. -
Norbert Díaz De Arce
∗ Lioba Rossbach de Olmos Expresiones controvertidas: Afrobolivianos y su cultura entre presentaciones y representaciones Resumen: El artículo contrasta las representaciones del “negro” que forman parte desde hace mucho tiempo del folclor andino de Bolivia, con los conceptos que los mismos negros han articulado en los últimos años de sí mismos como afrobolivianos. Punto central de esta disputa es el tema de la “saya”, que es un ritmo, canto y estilo de baile que se inicia y surge dentro de la cultura afroboliviana pero que en un momento dado fue y es actualmente reinterpretada a la manera típica del folclor andino ganando de esta manera fama internacional. En este contexto la saya se ha convertido en un tema de negociación entre presentación y representa- ción de los negros en un área de tensiones entre el folclor boliviano andi- no y el revivir de las tradiciones culturales de los afrobolivianos. Summary: The article confronts the representations of black people that have been part of the Bolivian Andean folklore for a long time with con- cepts Black people articulate about themselves as Afro-Bolivians in re- cent years. The central point of this dispute is the “saya”, i.e. is a rhythm, a song and dance style that was initiated and created among the Afro- Bolivian culture but in a certain moment has been and still is reinter- preted in the typical Andean folklore style gaining in this way interna- tional recognition. In this context “saya” became the object of negotiation of presentation and representation of Black people within an area of ten- sions of Bolivian Andean folklore and the revival of the cultural tradi- tions of the Afro-Bolivians. -
PCA CASE NO. 2013-15 SOUTH AMERICAN SILVER LIMITED V
PCA CASE NO. 2013-15 IN THE MATTER OF AN ARBITRATION UNDER THE RULES OF THE UNITED NATIONS COMMISSION ON INTERNATIONAL TRADE LAW SOUTH AMERICAN SILVER LIMITED CLAIMANT v. THE PLURINATIONAL STATE OF BOLIVIA RESPONDENT Claimant’s Statement of Claim and Memorial September 24, 2014 KING & SPALDING LLP Henry G. Burnett Roberto J. Aguirre-Luzi Fernando Rodriguez-Cortina Louis-Alexis Bret On behalf of Claimant South American Silver Limited TABLE OF CONTENTS I. INTRODUCTION ...............................................................................................................1 II. FACTUAL BACKGROUND ..............................................................................................6 A. SOUTH AMERICAN SILVER HAS BEEN INVOLVED IN THE BOLIVIAN MINING SECTOR SINCE 1994 ..................................................................................................6 B. INVESTMENTS AND ACTIVITY AT MALKU KHOTA ...................................................10 C. BOLIVIA’S EFFORTS TO OBTAIN A PARTICIPATING INTEREST IN THE PROJECT PRIOR TO THE EXPROPRIATION ...............................................................................25 D. BOLIVIA EXPROPRIATED MALKU KHOTA WITHOUT PROVIDING ANY COMPENSATION ......................................................................................................36 III. THE TRIBUNAL HAS JURISDICTION OVER THIS DISPUTE ..................................45 A. SOUTH AMERICAN SILVER IS A PROTECTED COMPANY UNDER THE TREATY .........45 B. SOUTH AMERICAN SILVER HAS MADE QUALIFYING INVESTMENTS -
Curbing Corruption: Ideas That Work Executive Summaries
TRANSITIONS FORUM SEPTEMBER 2015 Curbing Corruption: Ideas That Work Executive Summaries www.li.com www.prosperity.com www.foreignpolicy.com/channel/democracy-lab/ ABOUT THE LEGATUM INSTITUTE The Legatum Institute is an international think tank and educational charity focussed on promoting prosperity. We do this by researching our core themes of revitalising capitalism and democracy. The Legatum Prosperity IndexTM, our signature publication, ranks 142 countries in terms of wealth and wellbeing. Through research programmes including The Culture of Prosperity, Transitions Forum, and the Economics of Prosperity, the Institute seeks to understand what drives and restrains national success and individual flourishing. The Institute co-publishes with Foreign Policy magazine, Democracy Lab, whose on- the-ground journalists report on political transitions around the world. The Legatum Institute is based in London and an independent member of the Legatum Group, a private investment group with a 27 year heritage of global investment in businesses and programmes that promote sustainable human development. ABOUT CURBING CORRUPTION: IDEAS THAT WORK The Democracy Lab and Legatum Institute have commissioned a series of case studies that examine specific interventions against corruption which have produced positive results. The aim is to tell a set of stories that illustrate how combatting corruption works in practice, which may offer insight on some of the larger issues across the globe. The papers formed the basis of a conference in September 2015 that focused on broader themes, such as developing methods to combat corruption, promoting good outcomes, and measuring success. www.li.com/curbing-corruption The Legatum Institute would like to thank the Legatum Foundation for their sponsorship and for making this report possible. -
Contemporary Muisca Indigenous Sounds in the Colombian Andes
Nymsuque: Contemporary Muisca Indigenous Sounds in the Colombian Andes Beatriz Goubert Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2019 © 2019 Beatriz Goubert All rights reserved ABSTRACT Nymsuque: Contemporary Muisca Indigenous Sounds in the Colombian Andes Beatriz Goubert Muiscas figure prominently in Colombian national historical accounts as a worthy and valuable indigenous culture, comparable to the Incas and Aztecs, but without their architectural grandeur. The magnificent goldsmith’s art locates them on a transnational level as part of the legend of El Dorado. Today, though the population is small, Muiscas are committed to cultural revitalization. The 19th century project of constructing the Colombian nation split the official Muisca history in two. A radical division was established between the illustrious indigenous past exemplified through Muisca culture as an advanced, but extinct civilization, and the assimilation politics established for the indigenous survivors, who were considered degraded subjects to be incorporated into the national project as regular citizens (mestizos). More than a century later, and supported in the 1991’s multicultural Colombian Constitution, the nation-state recognized the existence of five Muisca cabildos (indigenous governments) in the Bogotá Plateau, two in the capital city and three in nearby towns. As part of their legal battle for achieving recognition and maintaining it, these Muisca communities started a process of cultural revitalization focused on language, musical traditions, and healing practices. Today’s Muiscas incorporate references from the colonial archive, archeological collections, and scholars’ interpretations of these sources into their contemporary cultural practices. -
Bolivia - Afro-Bolivians
Bolivia - Afro-Bolivians minorityrights.org/minorities/afro-bolivians/ June 19, 2015 Profile Most of the 23,300 Afro-Bolivians live in the Yungas region of the Department of La Paz, where they are employed on farms, cultivating the coca-leaf, coffee or citrus fruits. Many Afro- Bolivians are bilingual in Aymara and Spanish and their religion shares the Roman Catholic Andean syncretism. They are usually distinguished from ‘whites’ and mestizos in economic rather than racial terms, and the majority tend to think of themselves as Bolivian rather than African. ‘Afro-Bolivian’ was adopted as a self-description with the emergence of a black consciousness movement in the early 1990s; but the movement has faced organizational problems as well as a split between the interests of urban intellectuals and rural peasant farmers. Historical context Bolivia’s Afro-Latin population is descended from slaves who were brought to work in the silver mines in Potosí in the early 1500s. Many died due to maltreatment and inhumane conditions. They were also unaccustomed to the high altitude and cold temperatures. When mining declined they migrated to the Yungas, where they were exploited as slaves on the large haciendas. The agrarian reform of 1953 ended this form of slavery. Since the 1980s a large number of Afro-Bolivians have migrated from the Yungas to the cities of La Paz, Santa Cruz and Cochabamba. Over time many Afro-Bolivians adopted Aymara language and culture, and the Afro-Bolivian Spanish dialect, and their music and dance, became less distinctive. However, this trend was reversed in the late twentieth century with the revival of the saya dance, as part of a black consciousness movement. -
Bolivia's New Constitution
BOLIVIA’S NEW CONSTITUTION: AVOIDING VIOLENT CONFRONTATION Latin America Report N°23 – 31 August 2007 TABLE OF CONTENTS EXECUTIVE SUMMARY AND RECOMMENDATIONS................................................. i I. INTRODUCTION .......................................................................................................... 1 II. THE CONSTITUENT ASSEMBLY............................................................................. 2 A. ONE YEAR OF FAILURE .........................................................................................................2 B. THE ROAD TO DECEMBER 2007 ............................................................................................6 1. The nature of the new state........................................................................................7 2. Territorial order .........................................................................................................9 3. The new institutional set-up.....................................................................................11 4. Other contentious issues ..........................................................................................12 III. THE MORALES GOVERNMENT AFTER EIGHTEEN MONTHS .................... 13 A. THE GOVERNMENT, MAS AND THEIR ALLIES.....................................................................13 B. THE OPPOSITION .................................................................................................................14 C. GOVERNMENT MANAGEMENT OF THE ECONOMY................................................................16 -
¿Una Peregrinación Extranjera? Espacialidad Y Estrategias Identitarias Del Colectivo Boliviano En Argentina*
¿Una peregrinación extranjera? Espacialidad y estrategias identitarias del colectivo boliviano en Argentina* A foreign pilgrimage? Spatiality and identity strategies of the Bolivian community in Argentina Carlos Luciano Dawidiuk** Carolina Vogel*** Universidad Nacional de Luján, Argentina Resumen La colectividad boliviana en Argentina celebra a la Virgen de Copacabana movilizándose hacia la ciudad de Luján, el centro de peregrinación más grande del país, cada primer fin de semana del mes de agosto desde hace más de sesenta años. La circulación de múltiples símbolos de reivindicación y reafirmación identitarias de este colectivo, como así también sus músicas y danzas, que manifiestan mediante diversas prácticas corporales esta pertenencia, imprimen a esta celebración un carácter distintivo respecto a otras * Este artículo es producto del trabajo realizado en el marco del proyecto de investigación "Cartografías sociales de lo sagrado: territorios, fiestas religiosas y paisajes peregrinos (II Parte)", radicado en la Secretaría de Investigaciones, División Investigación, Posgrado y Transferencia, Departamento de Ciencias Sociales, Universidad Nacional de Luján. Director: Dr. Fabián Claudio Flores; codirectora: Dra. Cristina Teresa Carballo. Período: enero 2018-diciembre 2019. Disposición DISPCD-CSLUJ: 0000760/17. ** Profesor y licenciado en Historia, Universidad Nacional de Luján, Argentina. Docente e investigador, Grupo Interdisciplinario de Estudios sobre Paisaje, Espacio y Cultura, Departamento de Ciencias Sociales, Universidad Nacional de Luján. Correo electrónico: [email protected] *** Licenciada en Ciencias Sociales y Humanidades, Universidad Nacional de Quilmes, Argentina. Investigadora, Grupo Interdisciplinario de Estudios sobre Paisaje, Espacio y Cultura, Departamento de Ciencias Sociales, Universidad Nacional de Luján. Correo electrónico: [email protected]. Cómo citar este artículo: Dawidiuk, C. y Vogel, C. -
Rosie Harrison Phd Thesis
"¡YO SOY AYMARA, YO SOY CALLE!" A STUDY OF YOUNG PEOPLE RE-IMAGINING INDIGENEITY AND RESISTING MARGINALISATION IN EL ALTO, BOLIVIA Charlotte Rose Harrison A Thesis Submitted for the Degree of PhD at the University of St Andrews 2013 Full metadata for this item is available in St Andrews Research Repository at: http://research-repository.st-andrews.ac.uk/ Please use this identifier to cite or link to this item: http://hdl.handle.net/10023/7504 This item is protected by original copyright “¡Yo Soy Aymara, Yo Soy Calle!” A Study of Young People Re-Imagining Indigeneity and Resisting Marginalisation in El Alto, Bolivia Charlotte Rose Harrison PhD in Social Anthropology The University of St Andrews 2013 1. Candidate’s declarations: I, Rosie Harrison, hereby certify that this thesis, which is approximately 70,000 words in length, has been written by me, that it is the record of work carried out by me and that it has not been submitted in any previous application for a higher degree. I was admitted as a candidate for the degree of PhD in September 2006; the higher study for which this is a record was carried out in the University of St Andrews between 2006 and 2013. Date …… signature of candidate ……… 2. Supervisor’s declaration: I hereby certify that the candidate has fulfilled the conditions of the Resolution and Regulations appropriate for the degree of PhD in the University of St Andrews and that the candidate is qualified to submit this thesis in application for that degree. Date …… signature of supervisor ……… 3. Permission for electronic publication: In submitting this thesis to the University of St Andrews I understand that I am giving permission for it to be made available for use in accordance with the regulations of the University Library for the time being in force, subject to any copyright vested in the work not being affected thereby.