CAMBIO DE EPOCA MARISTELLA SVAMPA PDF

Svampa is well placed to enter this terrain. In recent years Svampa has scrutinized extractive capitalism, dispossession, and peasant and indigenous politics, all the while maintaining a parallel career as a novelist. Debates latinoamericanos , seven years in the making and almost six hundred pages long, is without question her most significant work to date. She identifies multiple barriers, from the ruptures imposed by dictatorship and exile, to the varying development trajectories of Latin American states, and a persistent inferiority complex towards the centres of intellectual production in Europe and the us.

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Svampa is well placed to enter this terrain. In recent years Svampa has scrutinized extractive capitalism, dispossession, and peasant and indigenous politics, all the while maintaining a parallel career as a novelist.

Debates latinoamericanos , seven years in the making and almost six hundred pages long, is without question her most significant work to date. She identifies multiple barriers, from the ruptures imposed by dictatorship and exile, to the varying development trajectories of Latin American states, and a persistent inferiority complex towards the centres of intellectual production in Europe and the us. The phenomenon Svampa describes is not uniform across the continent, and she recalls a productive stint teaching in Mexico during the genesis of the book.

The book is divided into two parts, each composed of chapters that pivot around the same four themes—the indigenous question, development, dependency and populism—from the respective standpoints of intellectual history and sociology; much of the first part is dedicated to the reconstruction of past debates. In spite of such variations, Svampa identifies an indigenist moment common to them all, stretching roughly from to , followed by an indianist moment that has lasted to the present day.

For Svampa, the umbrella term of indigenism includes various overlapping currents, but fundamentally entails an external understanding of indigenous populations from the vantage point of white- mestizo elites, whereby the former are to be mobilized for the shifting purposes of the latter.

Indianism, by contrast, is characterized by the emergence of indigenous movements as self-organized, autonomous political actors, mobilizing on their own behalf and for their own ends. This romanticism placed a folkloric indigenous identity at the heart of the national imaginary, while erasing the lived experience of indigeneity and exalting mestizo hegemony in the present.

Mid-twentieth-century nationalist regimes in Mexico, Bolivia and Peru promoted a strategy of assimilation, whereby the indigenous was to be subsumed by the peasant, and the peasant by the mestizo nation. The allegiance of the peasantry to the ruling national-populist coalition was secured through extensive land reform. As the material base of these coalitions was undermined by the exhaustion of import-substitute industrialization, their assimilationist project towards the indigenous populations also began to fracture.

New movements such as the Bolivian Kataristas contested the monocultural stereotypes of populist nationalism, and indigenous peoples began to emerge as autonomous political actors who were not content to be ventriloquized by non-indigenous politicians and intellectuals. Paradoxically, this coincided with a regional turn towards neoliberal economics; state managers and ngo technocrats did their best to respond to indigenous rebellion by artificially separating the struggles for land, territory and cultural emancipation into discrete elements.

Maristella Svampa , Debates latinoamericanos: Indianismo, desarrollo, dependencia, populismo Edhasa: Buenos Aires Email required. Password required. Create an account Forgot your password? Subscribe for instant access to all articles since Shouldn't I have access to this article via my library?

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