Models of Diversity in the Americas: Avenues for Dialogue and Cross-Pollination

Author(s):  
>Ana Solano-Campos

This chapter examines Latin American academic debates about multiculturalism, interculturalism, and interculturalidad, identifying patterns, similarities, and differences among them. It provides an introduction to a form of interculturalism — Latin American interculturalidad — which emerged as a response not to post-immigrant social formations but to colonial and postcolonial dynamics and relationships, including but not limited to indigenous groups. The chapter argues that across the continent, academic discussions largely prescribe and dichotomise models of diversity. In contrast, it advocates a contextual approach that opens up potential avenues for dialogue and cross-pollination, focusing especially on how Latin American scholars define interculturalidad, and especially its capacity for equitable relations among members of different cultural universes.

2018 ◽  
Vol 60 (2) ◽  
pp. 308-337 ◽  
Author(s):  
Andrew Canessa

AbstractSince Evo Morales was first elected President of Bolivia in 2005, indigeneity has moved from being a language of protest to a language of governance with concomitant profound changes in how indigeneity is imagined and mobilized. However, one of the striking features of Morales's presidency is his administration's open conflict with various indigenous groups. Although a number of scholars have addressed these issues, they have largely focused on the peculiarities of the Bolivian example in a Latin American context; this has obscured the advantage of significant comparative analysis with other areas of the world. I argue that indigeneity as it is currently practiced and understood is a recent global phenomenon and that there are more similarities between African countries and Bolivia than is generally appreciated. In particular, scholarly debates surrounding the difference between autochthony and indigeneity, and the case of Cameroon in particular, have much to offer in our understanding of the Bolivian case. To date, the primary frame for understanding indigeneity is an ethnic/cultural one and this can obscure important similarities and differences between groups. The comparative framework presented here allows for the development of analytical tools to distinguish fundamental differences and conflicts in indigenous discourses. I distinguish between five related conceptual pairs: majoritarian and minoritarian discourses; claims on the state and claims against the state; de-territorialized peoples versus territorialized peoples; hegemonic and counterhegemonic indigeneity; and substantive versus symbolic indigeneity. These nested pairs allow for analytic distinctions between indigenous rights discourses without recourse to discussions of culture and authenticity.


SUHUF ◽  
2017 ◽  
Vol 9 (2) ◽  
pp. 193-214
Author(s):  
Afifur Rochman Sya'rani

Most of traditional Muslim exegetes interpret Q. 4:34 in terms of maintaining the superiority of men over women. Some progressive Muslim scholars then insist a contextual approach to the verse to criticize gender inequality. Among some progressive Muslim scholars, this article comparatively examines the interpretations of Amina Wadud and Mohammed Talbi of Q. 4:34. Although both of them propose a contextual reading of the verse, they have different intellectual background, approach and method in interpreting the Qur’ān. The questions are to what extent the similarities and differences of both Wadud’s and Talbi’s interpretation of Q. 4:34 and how far their interpretations reflect their respective intention and perspective? Applying Gadamer’s hermeneutical approach, the article concludes that [1] Both Wadud and Talbi argue that the verse does not establish the superiority of men over women, but acknowledges duties division among married couple; [2] the difference among their interpretations is on the status of relationship among married couple; [3] Wadud’s and Talbi’s interpretations represent their respective hermeneutical situations and the way they define ontologically the nature of  interpretation and Qur’anic hermeneutics affect on producing the meanings of the verse.


2020 ◽  
Vol 21 (17) ◽  
pp. 1227-1236
Author(s):  
Alba P Sarmiento ◽  
Pedro Dorado ◽  
Angélica Borbón ◽  
Fernando de Andrés ◽  
Adrián LLerena ◽  
...  

Background: Interethnic differences in CYP2D6 allele frequency have been demonstrated across Latin–American countries. Only one previous study describing CYP2D6 genotypes in Colombian population has been performed. Thus, this study aimed to evaluate the CYP2D6 genetic variability in a mestizo Colombian population, as well as the similarities and differences concerning other Hispanic mestizo (HM) populations. Methodology: Two hundred and twelve unrelated healthy Colombian subjects were studied, in which different CYP2D6 polymorphisms were analyzed by extra long-PCR and real-time PCR. Results & discussion: A high percentage of ultrarapid metabolizers (18.4%) was found, representing the highest frequency calculated within the HM populations studied. However, the percentage of poor metabolizers (4.7%) was similar to those previously reported in HM populations.


2013 ◽  
Vol 55 (03) ◽  
pp. 117-138 ◽  
Author(s):  
Kevin Pallister

AbstractUnlike indigenous social movements in several other Latin American countries, Mayan movements in Guatemala have not formed a viable indigenous-based political party. Despite the prominence of the Mayan social movement and a relatively open institutional environment conducive to party formation, indigenous groups have foregone a national political party in favor of a more dispersed pattern of political mobilization at the local level. This article argues that the availability of avenues for political representation at the municipal level, through both traditional political parties and civic committees, and the effects of political repression and violence have reinforced the fragmentation and localism of indigenous social movements in Guatemala and prevented the emergence of a viable Mayan political party. The result has been a pattern of uneven political representation, with indigenous Guatemalans gaining representation in local government while national political institutions remain exclusionary.


2016 ◽  
pp. 29
Author(s):  
Cherie Zalaquett Aquea

ResumenNuevas exponentes de la teoría crítica feminista latinoamericana han desarrollado propuestas epistemológicas que desmantelan una serie de lugares comunes y mitos muy arraigados sobre el feminismo y los sujetos subalternos en nuestro continente, derivados de la inveterada costumbre de aplicar en nuestro suelo teorías elaboradas en el Primer Mundo. Estas pensadoras se sacudieron la colonización discursiva y la dependencia ideológica de los discursos académicos anglo-norteamericanos y exploraron la propia experiencia de las mujeres latinas, de color, afrodescendientes e indígenas. Sus elaboraciones teóricas, sobre todo nos muestran que la opresión es multidimensional, por lo tanto, la categoría de género por sí sola resulta insuficiente para abarcarla y es preciso intersectarla con variables como la clase y la raza para dar cuenta de la realidad “nuestramericana”.Palabras clave: Feminismo - género - pensamiento latinoamericano - epistemologías feministasAbstractNew exponents of the Latin American feminist critical theory have developedepistemological proposals that dismantle a series of commonplaces and myths very rooted on the feminism and the subaltern subjectsin our continent, derivatives of the deeply rooted custom to apply inour ground theories elaborated in the First World. These thinkers shookto the discursive colonization and the ideological dependency of theAnglo-American academic speeches and explored the own experience ofthe Latin women, of color, African descent and natives. Their theoreticalelaborations, mainly show to us that the oppression is multidimensional,therefore, the gender category alone is insufficient to include it and isprecise intersect it with variables as the class and the race to give accountof our American reality.Keywords: Feminism, gender, Latin American thought, feminist epistemologiesResumoNovos expoentes da teoria crítica feminista da América Latina, tem desenvolvidopropostas epistemológicas que abate uma série de locais comunse mitos arraigados sobre o feminismo e indivíduos subalternos no nossocontinente, derivada da inveterada costume de aplicar teorias elaboradasno Primeiro Mundo, em nosso solo. Essas pensadoras sacudiram a colonizaçãodiscursiva e a dependência ideológica dos discursos acadêmicosAnglo-Americanos e exploraram a própria experiência das mulhereslatinas, de cor, ascendência Afro e indígenas. Suas teorias mostram quea opressão é multidimensional, portanto, a categoria de gênero por si sóé insuficiente para ser abordada e precisa ser intersectada com variáveiscomo a classe e a raça para dar conta da realidade “nossamericana”.Palavras-chave:Feminismo - gênero - pensamento latino americano -epistemologias feministas


2016 ◽  
Vol 35 (S1) ◽  
pp. 63-70 ◽  
Author(s):  
José Alvarez-Nemegyei ◽  
Ingris Peláez-Ballestas ◽  
Mario Goñi ◽  
Flor Julián-Santiago ◽  
Conrado García-García ◽  
...  

2014 ◽  
pp. 379-400 ◽  
Author(s):  
Jorge Enrique Delgado-Troncoso ◽  
Gustavo Enrique Fischman

1998 ◽  
Vol 43 (3) ◽  
pp. 535-535

Three articles on Latin American history published by the International Review of Social History have recently won US-American academic prizes.


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