Heritage practices,indigenismo, and coloniality: studying-up into racism in contemporary Mexico

ABSTRACT

Based on two years of ethnographic fieldwork traveling with three ‘artesanos’ (mask-makers) from rural Michoacan and ‘studying up’ as they circulated through fairs and folk art competitions across Mexico, this paper describes how indigenous artists in rural Michoacan are routinely incentivized and sometimes cudgeled within majoritarian institutions of art in Mexico to enact self-racializing stereotypes and stigmatized indigenous identities and to produce and showcase the so called traditional works and performances that conform to static and primitivist stereotypes. At play here is the interlinked legacy and persistence of paternalism, indigenismo, nationalism, and primitivism. These logics continue to play out in reconstituted terms beyond or after the legal, political, and official embrace of pluriculturalism and the multiethnic community in Mexico. The embedded ethnographic vignette and the analysis that follows suggests how a strategy of ‘studying-up’ into coloniality furthers the delinking program. In line with the strategy of delinking, the ethnographic and conceptual work in this article proceeds by decentring or provincializing a set of dichotomous or binary oppositions that are commonly expressed and articulated within the Mexican heritage field, which would oppose indigenous tradition and culture against urban and mestizo modernity, civilization, and culture. The analysis diverges from a common or dominant approach to delinking in one crucial way – it does not engage in ‘borderthinking’ by looking towards the margins; it does not counterpose subaltern indigenous knowledge with privileged occidental knowledge. Instead, presenting an analysis that ‘studies up’, the paper applies the tools of decolonial theory and method and critical theory to analyse and interrogate elite Mexican patrimonial institutions and culture, which in fact epitomize coloniality and engender indigenous vulnerability. The article concludes by discussing the value and the potential pitfalls of this approach, in order to further the decolonizing project from within the space of cultural studies.     

Indigenous peoples,the city and inclusive urban development policies in Latin America: Lessons from Bolivia and Ecuador

The historical construction of indigeneity as essentially rural policy category represents a key cause for the ongoing exclusion of urban indigenous peoples and blocks progress in delivering Agenda 2030 in Latin American cities. Even in Bolivia and Ecuador, where urban indigeneity is recognized through constitutional reforms, there are obstacles to the delivery of policies shaped to urban indigenous interests. By reviewing experiences from these countries, this article highlights that policy delivery problems are a result of multiple factors, including (1) rural constructions of indigeneity, (2) conflicting development priorities, and (3) difficulties in promoting universal rights while simultaneously guaranteeing indigenous rights. The article concludes with policy recommendations for more inclusive urban development approaches which leave no indigenous person behind.     

Amazonia and the cultural politics of extractivism: Sumak Kawsay and Block 20 of Ecuador

ABSTRACT

This article explores the dynamics of power and ideology that congeal around the narrative of Sumak Kawsay, or Good Living in Ecuador. My purpose is document these social and cultural logics of extractivist capitalism through a detailed ethnography of these processes within indigenous communities in Ecuador. Specifically, I focus on the communities within Block 20 of Amazonian Ecuador, the site of the Pungarayacu heavy petroleum project, 2008–2015, in the Province of Napo. The paper provides an analysis and ethnographic examples of the political, social and cultural relations that defined the implementation of the heavy petroleum project in the region; the analysis details not only the close connections among the State, the company, and local governments, but also the way indigenous communities were controlled and subordinated to the interests of extractivism. My argument is that, for Amazonian communities located in strategic zones, extractivism is a sphere of exchange that is intimately connected with development. Development and its ideology of Good Living naturalize and legitimate extractivist activities, and allow capitalism to expand and adapt to different State logics. The narrative of Good Living, I conclude, is ideological. Its true purpose is not social welfare or the reform of capitalism, but rather power.     

Prevalence and profile of sexting among adolescents in Ecuador

Sexting is an emergent phenomenon in adolescents that has been studied in the USA and Europe, but scarcely in Latin American countries. This study examined the psychometric properties of an instrument to measure sexting and analyzed the prevalence, correlators, and profile of sexting among Ecuadorian adolescents. Participants were 664 students aged between 12 and 18 years (M?=?14.6, SD?=?1.74) who completed a battery of questionnaires. Results showed a higher prevalence of passive sexting (18.5%–22.3%) than of active sexting (3.5%–18.5%). Sexting was not related to socioeconomic status, but was more prevalent among boys, late and middle adolescents, and those in a romantic relationship. In these groups, wanting to have sex was the main motivation for sexting, whereas joking with people was the main reason endorsed by girls and early adolescents. Those adolescents who scored higher on active sexting were more likely to sext with someone regarded as attractive and more likely to endorse wanting to have sex or dating as the motivation for sexting. The findings suggest that sexting is a way of expressing sexuality and that it is related to romantic interaction. The results are discussed in relation to preventing possible risks and negative consequences of sexting.     

Securitized citizens: Islamophobia,racism and the 7/7 London bombings

The London bombings of 7 July 2005 were a major event shaping the relationship between Muslims and non‐Muslims in Britain. In this paper we introduce the idea of ‘securitized citizens’ to analyse the changing relationship between British Muslims and wider British society in response to this and similar events. Through an analysis of qualitative interviews with Muslims and non‐Muslims of a variety of ethnic backgrounds in the areas where the London bombers lived in West Yorkshire we examine the popular perceptions of non‐Muslims and Muslims’ experiences. We show how processes of securitization and racialization have interacted with Islamophobic discourses and identifications, as well as the experiences of Muslims in West Yorkshire after the attacks.     

Contesting racism: how do the black middle-class use cultural consumption for anti-racism?

ABSTRACT

Drawing on interviews with thirty-two black British professionals, and ethnographic work in middle-class cultural spaces across London, this paper asks ‘How do the black middle-class use cultural consumption for anti-racism?’ I argue that the black middle-class contest the racial hierarchy at three levels through their cultural consumption: the material, the ideological, and the symbolic. At the material level, black middle-class people consume cultural forms they decode as ‘white’ in order to establish an equity with whites in levels of cultural capital. At the ideological level, black middle-class people consume cultural forms that uplift meanings and representations of blackness, thus challenging controlling images of blackness. Lastly, at the symbolic level, black middle-class folks create and sustain cultural spaces where black people’s cultural and symbolic knowledge is given proper recognition and authority.     

Moving racisms,shifting targets: comparing racism experienced by mothers of mixed-parentage children with racism experienced by young people seeking sanctuary in Britain

As revealed by the 2011 Census, England is increasingly multi-ethnic. Yet, at the same time, racist discourses and practices continue to remain salient. In order to explore the contemporary manifestations of racism, this paper draws on research with two groups occupying different spaces within the sociology of race and ethnicity: young separated migrants seeking sanctuary in Britain and lone white mothers of mixed-parentage children. In this paper, we examine the everyday and structural racism experienced by each group in order to consider how seemingly different manifestations of race and racism are linked together and, in certain ways, dependent on each other. The paper argues that the public celebration of mixedness acts as a disavowal mechanism which can be used to conceal the endurance of colour-based racism as well as state racism operating legally through the immigration system.     

Anticolonial thought,the sociological imagination,and social science: A reply to critics

Sociology was born in the late 19th and early 20th centuries as a project in, of, and for empire. This essay excavates a tradition of social thought that grew alongside metropolitan sociology but has been marginalized by it: anticolonial thought. Emerging from anticolonial movements, writers and thinkers, anticolonial thought in 19th and 20th centuries emerged from a variety of thinkers (from indigenous activists in the Americas to educated elites in the American, Francophone and British colonies). I argue that this body of thought offers distinct visions of society, social relations, and social structure, along with generative analytic approaches to the social self, social solidarity and global relations—among other themes. Anticolonial thought offers the basis for an alternative canon and corpus of sociological thinking to which we might turn as we seek to revitalize and decolonize sociology.     

Autonomy and Interdependence in Native Movements: Towards a Pragmatic Politics in the Ecuadorian Andes

Ecuador strikingly illustrates two contradictory forces of the global cultural economy: the pressures of market integration that erode economic independence and the pursuit of "autonomy" that has motivated native movements. Examining here how Quichua communities practice self-determination during enactments of popular justice and negotiations for urban market access, the article shows the political limitations and economic risks of autonomy defined in the context of bounded indigenous territories. It also argues against the practicality and even desirability of autonomy formulas that assume new, unified multicultural identities as a means of framing relations among autonomous peoples. Instead, the author contends that Quichua peoples have been working towards a "relational autonomy" linked to the geographic mobility of peasant careers. It manifests itself not through zonal separation and new pluricultural identities, but rather through strengthening and restricting relations with others. The autonomy that emerges, then, is situational, reflecting the responsiveness of indigenous organizers-rather than programmatic commitment to ideals, multicultural or otherwise.     

Emotional Expressiveness and Marital Adjustment in Ecuador

Abstract

This study investigates the relationship between emotional expressiveness and dyadic adjustment in a sample of adults from Guayaquil, Ecuador. Hypotheses were explored and tested in the following areas: the factor structure of emotional expressiveness and marital adjustment items, gender differences in emotional expressiveness, and the relationship between emotional expressiveness and marital adjustment. The factor structure in the current sample shows similar structures as a previous Latin American sample, but differing from the structures identified in U.S. samples. Women were not found to report a difference in expressiveness compared to men. Emotional expressiveness showed a strong relationship with marital adjustment, illustrating the importance of sharing positive emotions while suppressing negative ones (expression of sadness was not significant). Implications for practitioners in cross-cultural work, and possible explanations for cultural differences are discussed.     

Unwelcoming communities: youth observations of racism in St. John's,Newfoundland and Labrador,Canada

While studies of racism have focused primarily on large urban centres, its effect on young visible minorities living in smaller centres has only recently been given increased attention. Using data collected from over 850 surveys, this article will analyse junior and senior high school students’ observations of racism. The results suggest that youth living in St. John's, Newfoundland and Labrador, Canada believe that racism is more as a problem at the provincial- and national-level despite overwhelming evidence that they have witnessed it at their school and in their city. While for these youth racism is both fluid and contextual, they also employ a number of strategies in order to appear non-racist.     

Opposing the toxic apartheid: The painted veil of the COVID‐19 pandemic,race and racism

This article is a personal reflection of how the coronavirus exposes ‘shocking’ levels of racism against us, and our vulnerability as Chinese women living in Britain. By reflecting our experiences of verbal and physical race‐based violence connected to coronavirus, we explore the fluidity of our racial identities, the taken‐for‐granted racial stereotypes and white privilege, and everyday racism in the UK. Can the vulnerable use vulnerability as an agent to shift the moment of helplessness? We contribute to the uncomfortable yet important debate on racism against Chinese women living in the UK through voicing up our embodied vulnerability as invisible and disempowered subjects to this viral anti‐Chinese racism. This is a form of resistance where we care for the racialized and marginalized others. In doing so, we lift the painted veil of the pandemic, race and racism to collectively combat racial inequalities.     

The individual,racism and transformation: a psychoanalytic case

This paper engages transformation processes by focusing on the racism that characterised pre‐1994 South Africa. Through analysis of an individual life‐history, it argues that individuals engage with contexts of racism in ways that are particular to their intrapersonal and intrapsychic processes. Foregrounding these, the paper argues for the legitimacy of the individual as a site of intervention in transformation processes, and posits that transformation processes that do not account for intrapersonal and intrapsychic dynamics are compromised at best and futile at worst.     

Heterosexism,racism, and mental illness discrimination: Experiences of people with mental health conditions and their families

Experiencing discrimination related to race/ethnicity, sexual orientation, or having a mental health condition is associated with negative outcomes. Research comparing types of discrimination or considering intersectionalities is lacking. This study reports findings from interviews with people with mental illnesses (PWMI) or family members of PWMI; all study participants also are of color and/or lesbian, gay, or bisexual. Findings include the following: participants experienced multiple forms of discrimination, mental illness discrimination shares characteristics with racism and heterosexism, and heterosexuals and people of color reported more mental illness discrimination than their counterparts. Implications for change advocates, mental health providers, and researchers are offered.     

A revised approach to racism in youth multiculture: the significance of schoolyard conversations about sex,dating and desire

Anxieties about social cohesion in multicultural societies have prompted scrutiny of how young people negotiate culturally diverse spaces. A key perspective of the literature at the intersections of youth studies and urban multiculture is that young people shift between racist and convivial modes of relationality to navigate their complex social worlds. Drawing on ethnographic fieldwork in a culturally diverse high school in Melbourne, Australia, I suggest that this binary framing fails to capture some of the diverse logics and practices within multicultural youth sociality. Reconciling dichotomous conceptual frames that position young people as moving back-and-forth between forms of exclusion and openness, I propose an alternative frame – a perverse form of everyday cosmopolitanism – through which to consider young people’s intercultural relations. To do this, I draw on young people’s conversations about sex, dating and desire as an entry point for new theorising about racism. Race and ethnicity were cornerstones of students’ frequent discussions about sexual ‘tastes’ and activity, discourses that have racist histories and effects. However, students did not understand their social world in such terms. These students’ social practices offer a situated illustration of how racism can function as part of a more inclusive cosmopolitan ethos in young lives, which I term ‘perverse cosmopolitanism’.     

Sovereignty and the other in Ecuadorian nationalist discourse

This article explores how exhortations for national unity are intrinsically linked to the symbolic displacement of a problematic other through an examination of elite Ecuadorian nationalist discourse and its construction of Indigenous activists as internal enemies. Specifically, this article looks at the role that the 2008 border row between Ecuador and Colombia played in publicly legitimating a concept of Ecuadorian citizenship rooted in racial homogeneity. Ecuador's northern border served as an ideal mechanism for performing the Ecuadorian state's authority to establish the internal borders that separated ‘citizens’ from ‘enemies’. These performances of state legitimacy highlighted Ecuador's victimisation by a more powerful neighbour/imperial proxy as a means for building regional empathy, while reinforcing the legitimacy of the Ecuadorian government to marginalise Indigenous social movements as a means to symbolically assert ‘national unity’.     

Exploring racism inside and outside the mathematics classroom in two different contexts: Colombia and USA

We give attention to the racial contexts of mathematics education in Colombia and the USA. We discuss the particularities of these contexts but also explore the how in both contexts Blackness and Black people are relegated to the lower rungs of the social order. In offering this comparative analysis, we call for expanded research on race, racism, and mathematics education in global contexts.