By Tracy Devine Guzmán
ISBN-10: 1469602083
ISBN-13: 9781469602080
How do the lives of indigenous peoples relate to the romanticized function of "Indians" in Brazilian background, politics, and cultural construction? local and nationwide in Brazil charts this enigmatic dating from the 16th century to the current, concentrating on the consolidation of the dominant nationwide imaginary within the postindependence interval and highlighting local peoples' ongoing paintings to decolonize it. enticing matters starting from sovereignty, citizenship, and nationwide safety to the progressive strength of paintings, sustainable improvement, and the gendering of ethnic changes, Tracy Devine Guzman argues that the tensions among well known renderings of "Indianness" and lived indigenous adventure are severe to the unfolding of Brazilian nationalism, at the one hand, and the expansion of the Brazilian indigenous stream, at the other.
Devine Guzman means that the "indigenous query" now posed by means of Brazilian indigenous peoples themselves--how to be local and nationwide on the related time--can support us to reconsider nationwide belonging based on the security of human rights, the merchandising of social justice, and the consolidation of democratic governance for indigenous and nonindigenous voters alike.
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Additional info for Native and National in Brazil: Indigeneity after Independence
Example text
The Indian looked on impassively while I cut off the head of the worm. The body oozed a whitish substance, which I tasted, not without some hesitation. . 23 By aligning Orientalizing images and the Indians’ inability or reluctance to communicate with his own cunning and willingness to speak for them, the anthropologist’s tale exemplifies the essential gestures of traditional indigenist discourse: By courageously eating the koro in preparation for “new adventures,” he not only “plays Indian” but also “goes Native,” thereby bolstering his own privileged role as a self-appointed conduit between indigenous and nonindigenous worlds.
Adjacent to his sketch of the Brazilian flag, the Canela1 student known as Kapêlituk by the members of his community transcribed a short dialogue as his teacher read it to the students in a language that was not theirs: Bentinho and Marieta sometimes discuss what they learn in school: Bentinho: It’s like I tell you, Marieta. When Pedro Alvares Gabral [sic] discovered Brazil, everything here was just forest. There were no houses, no roads, nothing. Marieta: But Bentinho, the teacher told us that Indians lived here.
But what happens when, contrary to Mariátegui’s prophecies, Native peoples use their time, skills, and resources to talk about something other than Indianness or indigeneity? What if they prioritize different interests or emphasize distinct markers of identity, like gender, sexuality, class, nation, or vocation? What if they consider the notion of indigeneity to be an unwelcome imposition or disavow it altogether? Although such viewpoints are often discredited by indigenous advocates as a triumph of 20 / Introduction racism and other forms of colonialist thought, they point to the fact that the “Indian question” in Brazil can no longer be answered by the myriad political, social, and cultural entities that have historically claimed to speak for, or on behalf of, indigenous peoples.
Native and National in Brazil: Indigeneity after Independence by Tracy Devine Guzmán
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