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Delacadena Indigeneidades.Pdf INDIGENEIDADES CONTEMPORÁNEAS: cultura, política y globalización Serie: Lecturas Contemporáneas, 11 La edición en inglés de este libro, fue publicada en 2007 por la editorial Berg, en Nueva York. Indigenous Experience Today © IEP Horacio Urteaga 694, Lima 11 Telf.Instituto (51-1) 332-6194 de Estudios / 424-4856 Peruanos Correo-e: [email protected] www.iep.org.pe © IFEA Av. Arequipa 4595 - Lima 18, Perú Instituto Francés de Estudios Andinos UMIFRE 17, CNRS-MAEE Correo-e: [email protected] Web:Telf. (511) http://www.ifeanet.org 447-6070 - Fax (511) 445-7650 Este libro corresponde al Tomo 279 de la serie “Travaux de I’Institut Français d’Études Andines”. © & Marisol de la Cadena Orin Starn ISBN: 978-9972-51-259-9 ISSN:Impreso 1026-2679 en Perú Primera edición en español: Lima, marzo de 2010 1000Hecho ejemplares el depósito legal Registro del proyecto editorial en la Biblioteca Nacional del Perú: 2010-02896 Corrección en la Biblioteca de textos: Nacional: Sara 11501131000212 Mateos Diagramación: Silvana Lizarbe Cuidado de edición: Odín del Pozo Diseño de cubierta: Gino Becerra Imagen de carátula Frank LaPena Traducción del inglés Aroma de la Cadena Prohibida la reproducción total o parcial de las características gráficas de este libro por cualquier medio sin permiso de los editores. Indigeneidades contemporáneas: cultura, política y globalización, Marisol Contemporáneas, 11) de la Cadena, ed. y Orin Starn, ed. Lima: IEP; IFEA, 2010. (Lecturas POBLACIÓN INDÍGENA; IDENTIDAD ÉTNICA; MOVIMIENTOS INDÍGENAS; HISTORIA; CULTURA; GLOBALIZACIÓN W/19.02.06/L/11 Índice . Marisol de la Cadena y Orin Starn ....................................................................9 IntroducciónPrimera parte 1. Identidades. Viejasindígenas, y nuevas nuevas identidades y antiguas voces indígenas indígenas. Anna Tsing..........45 Emily T. Yeh ....83 2. Indigeneidady de formaciones tibetana: mapuches traducciones, del yo. Claudia semejanzas Briones y ..............................................acogida. 115 3. “Nuestra lucha recién comienza”: experiencias de pertenencia Segunda parte 4. La indigeneidad. El territorio como identidad y la cuestión relacional: de la la construcción soberanía de los derechos sobre la tierra en Australia. Francesca Merlan ........................141 5. La soberanía tribal choctaw a comienzos del siglo XXI. Valerie Lambert ....169 6. Traiciones de la soberanía. Michael F. Brown .............................................................191 Tercera parte . La indigeneidad más allá de las fronteras tierras natales y soberanías. James Clifford ................................................................221 8.7. LosDiversidad medios dede experienciascomunicación indígenas: diaspóricos diásporas, y las formulaciones hmong/miao sobre el ser nativo y el desplazamiento. Louisa Schein ............251 9. La indigeneidad boliviana en el Japón: la performance de la música folclorizada. Michelle Bigenho ........................................................................................... 275 Cuarta parte . La delimitante política de la indigeneidad hindú en la India. Amita Baviskar ................................................................................ 10. Indigeneidades indias: los compromisos adivasi con el nacionalismo en Botswana. Francis B. Nyamnjoh..................................................................................305 12.11. Lo“Círculos nativo siemprey el Down decrecientes”: Under neoliberal: las paradojas neoliberalismo de la pertenencia y las “autenticidades en peligro”. Linda Tuhiwai Smith....................................................337369 Quinta parte . La autorrepresentación indígena, los colaboradores 13. Glaciares queno se indígenas derriten ye lahistorias política emergentes del conocimiento en las montañas San Elías. Julie Cruikshank ...................................................................................................393 14. La terrible cercanía de los lugares distantes: haciendo historia en el Museo Nacional de los Indios Americanos. Paul Chaat Smith ................419 15. Epílogo: la indigeneidad hoy. Mary Louise Pratt ...................................................... 437 Introducción Marisol de la Cadena y Orin Starn1 la idea de que los pueblos indígenas fue- sen una fuerza activa en el mundo contemporáneo. Para la mayoría de los pensadoresHace un siglo occidentales, era impensable las sociedades nativas pertenecían a un estadio previo, inferior, de la historia de la humanidad, y estaban condenadas a la - patizaban con tales pueblos —ya sea con los maoríes en Nueva Zelanda, losextinción san en por Sudáfrica el avance o los de miskitos la historia en yNicaragua—, el progreso. considerabanIncluso quienes que sim no se podía hacer mucho para evitar su destrucción o, por lo menos, su asi- milación al orden dominante. El poeta estadounidense Henry Wadsworth Longfellow en The song of Hiawatha —un poema épico de 1855, muy cono- cido y, por momentos, sensiblero, cautivador y romántico—, describe a los César Sandino, icono del nacionalismo antiimperialista latinoamericano y unnativos visionario americanos en ciertos como aspectos, “el sol rojo no descendente”;obstante, anhelaba por su el parte, día en Augusto el que los indios nicaragüenses fuesen subsumidos en una sola sociedad mestiza. Dondequiera, el futuro del mundo parecía pertenecer a Occidente y a su peculiar estilo de progreso y civilización. La historia no terminó así: durante los últimos siglos, muchas socieda- - ción y la asimilación cultural;2 vaticinó,des tribales los hanpueblos sido nativos aniquiladas hoy se por muestran la guerra, fortalecidos la enfermedad, e incluso la explota crecen pero lejos de desaparecer, como alguna vez se Unidos se consideran actualmente “nativos americanos”, y cada vez más personasen términos en demográficos.el ámbito mundial Más dereclaman cuatro millonesuna adscripción de personas indígena, en Estados desde 1. Marisol de la Cadena, University of California, Davis; Orin Starn, Duke University. y la historia de Ishi, su último sobreviviente. 2. Starn (2004) explora el brutal exterminio de una sociedad nativa, los yahi de California, Marisol de la Cadena y Orin Starn 10 los basarwa en Botswana, pasando por los neocaledonios en Oceanía, hasta los ainu en el norte de Japón. Un estimado reciente calcula que su población diferentes por todo el mundo.3 superaIgualmente, los 250 millones es importante de personas mencionar repartidas que los en pueblos más de indígenas 4000 grupos han XXI. Los maoríes de Nueva Zelanda se han convertido en una fuerza a tomar enafirmado cuenta su en lugar las artes, en la loscultura, deportes, la economía la música y la y políticala vida mundialnacional, del y cuen- siglo Once were warriors (1994) y The whale rider tanrecientemente con actores elegidosmaoríes hanprotagonizando transformado éxitos los gobiernosde taquilla locales. como Y si bien hoy en día la pobreza, la discriminación (2003). yEn la Ecuador, ciudadanía los alcaldesde segunda quichuas clase que también minan cualquier simple asociación entre la indigeneidad y la miseriaa menudo y laenmarcan marginación la vida —y, de en los ocasiones, indígenas, con existen el estatus excepciones de los notablespueblos - mente impresionante de Estados Unidos, tribus que alguna vez fueron muy indígenas como objeto de lástima condescendiente. En el caso particular ypobres, gigantescos como losestacionamientos pequot, kumeyaay, para umatilla, los visitantes han construido que son trasladados complejos deen autobúscasinos quedesde cuentan las grandes con campos ciudades. de golf, En menoshoteles de de una lujo, generación, museos tribales estos grupos han pasado de ser pobres, olvidados y prácticamente invisibles, a constituirse en una fuerza formidable. Es evidente que los pueblos indígenas son heterogéneos con respecto Alaska, la Corporación Kaktovik Inupiat —una organización conformada pora sus kaktovikmiut opiniones y yagendas. capitanes Consideremos de balleneros dos locales— ejemplos apoya contrastantes. el desarrollo En petrolero en el Refugio Nacional de Vida Silvestre del Ártico (ANWR, por sus siglas en inglés), el cual algunas personas nativas consideran que, para empezar, fue creado sin una consulta adecuada. Este grupo se ha enfrenta- 4 Por el contrario, el presidente boliviano Evo Morales, el primer autodeclarado presidentedo con los ambientalistasindígena en la historiay desea andinatrabajar moderna, con la Shell ordenó Oil Company.a las tropas de su país que ocupasen los yacimientos gasíferos y petrolíferos que habían sido cedidos anteriormente a las empresas multinacionales. “El capitalis- mo es el peor enemigo de la humanidad”, declaró junto con su intención de 3. Para más información sobre estas cifras, véase la página web de Survival International (<www.survival-international.org>). Por supuesto, el cálculo de cualquier total depen- de mucho de la espinosa pregunta de quién debe ser censado como “indígena” en pri- mer lugar, una pregunta abordada en esta introducción y a través de todo el libro. ANWR. 4. Otros kaktovikmiut se oponen a la extracción de petróleo en Introducción 11 renegociar todos los contratos. Si bien la mayor parte del discurso sobre la “diversidad” y los pueblos indígenas se concentra en la cultura y la lengua, la variedad de sus a veces encontrados puntos de vista económicos y polí- ticos es también considerable. - riencia indígena actual. Contrastando con la imagen de nativos arraigados en susLos territorios artículos originales,de este libro los capítulosexaminan
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