¿Qué es racismo?: awareness of racism and discrimination in Ecuador

In the national consciousness, Ecuador is a mestizo nation. However, it is also an ethnically diverse nation with sizable minorities of indigenous and Afrodescended peoples. In national surveys, there is also a considerable minority who self-identify as blanco (white). Although there is strong evidence of continuing discrimination and prejudice toward both indigenous and Afro-descended peoples, there is little public discussion or political action addressing such issues. The emergence of a powerful and resilient indigenous movement in the late 1980s gained international interest and acclaim in the 1990s, in part because of the peaceful mobilization efforts and effective bargaining tactics of the movement. However, indigenous leaders usually have not engaged in a discourse of racismo and/or discriminación. There has been much less social movement solidarity and activism among Afro-Ecuadorians, but their leaders commonly employ a discourse of racismo and discriminación. In August and September 2004, a survey of more than eight thousand adult Ecuadorians was conducted in regard to racism and related topics. In this research, we use several measures from this survey that focus on awareness of and sensitivity to issues of racism, prejudice, and discrimination. Self-identification of respondents enables us to contrast the responses of whites, mestizos, Indians, and Afro-Ecuadorians to the measures. Other independent variables of interest are level of education, the region in which the respondent resides, and whether the respondent lives in an urban or rural area. Regression results show differences among the ethnic groups in levels of awareness of racism, but more powerful predictors are level of education and rural residence.     

Why No Mayan Party? Indigenous Movements and National Politics in Guatemala

Unlike 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.     

‘The Root Is Maya,the Practice Is Pluralist’: Xel‐jú and Indigenous Political Mobilisation in Quetzaltenango,Guatemala

Since the 1990s Latin America has witnessed the emergence of ethnic, often social movement‐based, political parties. Within this context Rigoberto Quemé Chay became the first indigenous mayor of Quetzaltenango, the second‐largest city of Guatemala, a place that until then had been marked by indigenous political exclusion and racism. This article seeks to explain why Quemé was victorious in 1995 and also why he subsequently lost the election in 2004 through an analysis of the ideational struggle within the (indigenous) political organisation, Xel‐jú, which backed Quemé's candidacy twice. I use the movements of ‘departure’, ‘manoeuvre’ and ‘arrival’ in the process of the constitution of hegemonic visions of power to analyse Xel‐jú's rise to political power.     

Between Interculturalism and Ethnocentrism: Local Government and the Indigenous Movement in Otavalo‐Ecuador

To what extent might an indigenous mayor govern beyond ethnically defined grievances, without being labelled traitor by the indigenous organisation? This article deals with the challenges faced by the Ecuadorian indigenous movement when it attains power in local government. The issue will be explored through the case of Mario Conejo, who in 2000 became the first indigenous mayor of Otavalo representing the indigenous political movement Pachakutik. Although ethnically based tensions in the local indigenous movement were evident throughout the period, 2006 saw Conejo leave Pachakutik and create a new political movement. This rupture can be traced, I argue, to an intercultural dilemma and the difficulties of ethnically defined political movements.     

Rethinking Indigenous Politics: The Unnoticed Struggle for Self-Determination in Peru

Most scholars characterise Peru as a country with weak indigenous movements, whose demands would have no influence in regional and national policies, even though its socio-economic structures are similar to those of Bolivia and Ecuador, where indigenous movements are stronger. Based on fieldwork in the northern Peruvian Amazon and Lima between 2012–2013 and 2016–2018, this article argues that pro-indigenous legislation enacted as a response to strong indigenous mobilisation as well as the creation of indigenous autonomous governments in the Amazon express an unnoticed struggle for indigenous self-determination. These social phenomena also raise questions about the common assessment of the strength or weakness of indigenous movements.     

Malcolm Caldwell

This paper is an analysis of the role played by the 1952 language movement (bhasha andolan) in East Bengal in the development of a Bengali nationalist discourse. The language movement forged a conscious link between various subaltern social groups, enabling them to transcend existing barriers and transform them into formidable political actors. Using the concept of counter hegemonic striving, this paper argues that the language movement was a definitive outcome of years of counter hegemonic activities of the Bengali subalterns.

This process of counter hegemony was especially evident in the peasant insurgency in rural areas and in the building of an alternative political organization. The articulation of political power through these two processes stands in sharp contrast to the efforts of the Muslim League, both ideologically and politically. It negated the idea of the very existence of the Pakistan state, and facilitated new ways of articulating the concept of Bengali nationalism. Although the unit forged by the language movement was short-lived it, nonetheless, underscored the existence of an indigenous political culture to the subalterns and paved the way for the historic emergence of a separate nationstate in 1971 — Bangladesh.     

The Indigenous in the Plural in Bolivian Oppositional Politics

This article examines how currents of Bolivia's indigenous movement are gravitating to the city and to the centre of national political life, capitalising on popular sentiment against the political status quo, economic privatisation and violations of national sovereignty. The Movement Toward Socialism led by Evo Morales does not promote a separatist ethno-national project; instead, it uses regional, national and international coalition building to equate indigenous with non-indigenous issues through resonant political analogies that frame Bolivia's national crisis of political legitimacy in terms of indigenous rights, while making common cause with diverse urban popular sectors who, if not indigenous, recognise their indigenous cultural heritage as a crucial background to their own struggles against disenfranchisement.     

Re‐articulating Identity: The Shifting Landscape of Indigenous Politics and Power on the Ecuadorian Coast

The Levantamiento Indígena of 1990 was a defining moment in the advancement of indigenous politics in Ecuador. Following the uprising of 1990, scholars have paid close attention to the politics of identity and indigenous representation in Ecuador with the main focus being placed on the highland and Amazonian regions of the country. Based on fieldwork conducted in Ecuador's Manabí province, this article provides preliminary insight into the growth of an indigenous discourse on the Ecuadorian coast. I focus on the process of re‐indigenisation in the coastal community of Macaboa. This research is significant because while a great deal of scholarly attention has been paid to indigenous movements in Ecuador's highland and Amazonian regions, indigenous politics on the coast have gone largely unnoticed. The case outlined in this article is emblematic of the shifting nature of identity and the way in which ethnic discourses are increasingly being adopted by marginalised groups in their attempts to negotiate with the state.     

Cocoa, Finance and the State in Ecuador, 1895–1925

Abstract— In 1895 liberal forces, dedicated to the modernisation of their country's economic, social and political structures, came to power in Ecuador. The transformation was to be brought about on the basis of income from the profitable cocoa trade. Closely linked to the agro-mercantile élite of Guayaquil, the liberals embarked upon an ambitious programme of reform. By the early 1920s, however, their hopes had been shattered by the decline of the cocoa trade and the impact of the First World War. Heavily indebted to Guayaquil banks and facing mounting domestic opposition, the liberals were overthrown by the military in July 1925.     

Cultural Politics, Communal Resistance and Identity in Andean Irrigation Development

This article uses two case studies to illustrate how Andean irrigation development and management emerges from a hybrid mix of local community rules and the changing political forms and ideological forces of hegemonic states. Some indigenous water-control institutions are with us today because they were consonant with the extractive purposes of local elites and Inca, Spanish and post‐independence Republican states. These states often appropriated and standardised local water-management rules, rights and rituals in order to gain control over the surplus produced by these irrigation systems. However, as we show in the case of two communities in Ecuador and Peru, many of these same institutions are reappropriated and redirected by local communities to counteract both classic 'exclusion-oriented' and modern 'inclusion-oriented' water and identity politics. In this way, they resist subordination, discrimination and the control of local water management by rural elites or state actors.     

Reconstructing Indigenous ethnicities: the Arapium and Jaraqui peoples of the lower Amazon, Brazil

In Latin America, indigenous identity claims among people not previously recognized as such by the state have become a key topic of anthropological and sociological research. Scholars have analyzed the motivations and political implications of this trend and the impacts of indigenous population's growth on national demographic indicators. However, little is known about how people claiming indigenous status constructs the meaning of their indigenous ethnicity. Drawing from sixty-four indepth interviews, focus-group analyses, and participant observation, this article explores the double process of identity construction: the reconstruction of the Arapium indigenous identity and the creation of the Jaraqui indigenous identity in Brazil's Lower Amazon. The findings reveal six themes that contribute to the embodiment of a definition of indigenous identity and the establishment of a discursive basis to claim recognition: sense of rootedness, historical memory, historical transformation, consciousness, social exclusion, and identity politics.     

Twenty‐First Century Socialism? The Elusive Search for a Post‐Neoliberal Development Model in Bolivia and Ecuador

The recent political, economic and social histories of Bolivia and Ecuador point to a broader, post‐neoliberal trend emerging in Latin America. Presidents Evo Morales and Rafael Correa have closely followed the basic model of twenty‐first‐century socialism as an alternative to free market capitalism. In theory, both leaders have successfully re‐founded their countries with new constitutions that encompass the interests of all sectors of society. In practice, however, we argue that a volatile economic climate, poorly implemented reforms, increased opposition, and low political tolerance all indicate limitations to the viability of twenty‐first‐century socialism as a post‐neoliberal development model.     

Executive Assaults and the Social Foundations of Democracy in Ecuador

Although Ecuadorian presidents tolerate most opposition voices most of the time, they routinely try to restrict the basic political liberties of particular critics. In doing so, they initiate executive assaults. Why do some of these executive assaults succeed while others fail? This article analyzes patterns of support for and opposition to publicly contested assaults in Ecuador between 1979 and 2004. Using a combination of statistical tests and a case study, it develops an argument based on the relative power of different types of organizations and associations to influence the outcomes of assault conflicts. The analysis demonstrates that executive assaults fail only when neither the state security forces nor the business sector supports them. In this situation, particular business organizations are able to force presidents to back down. The analysis provides new insights into the social foundations of democratic practice in Ecuador, and Latin America more broadly.     

The 'Culture' of Exclusion: Representations of Indigenous Women Street Vendors in Tijuana, Mexico

Representations of indigenous women vendors are contrasted with the ways indigenous women see themselves. Some images are openly hostile, whereas others discriminate against these women through a form of paternalistic love. For example, the understanding of indigenous women as outsiders from different social spaces and deviants from middle-class gender norms suggests that they are 'undeserving poor' whose interests should not be considered. On the other hand, the concept of indigenous 'culture,' as defined and shaped by some non-Indian academics, has further marginalized Tijuana's indigenous migrants. While defending the right of indigenous migrants to use public spaces, academics have characterized manifestations of poverty as the traditions of this ethnic group.     

From Indian Millenarianism to a Tropical Witches' Sabbath: Brazilian Sanctities in Jesuit Writings and Inquisitorial Sources1

This article analyses 'Santidade', the most important Indian millenarian movement to occur in colonial Brazil. Santidade erupted during the 1580's in the Jaguaripe area in the captaincy of Bahia. Santidade's greatest peculiarity, besides the blending of Catholic and indigenous beliefs and rites, was the fact that a slave plantation owner decided to protect it, promising to defend the Indians'"religious freedom" on his land and attracting them to his Jaguaripe sugar mill. The leader of the Santidade movement, an Indian baptised as Antonio, proclaimed himself to be the ancestral indigenous deity Tamandaré. After luring the leader of Santidade into a trap set by the Jaguaripe sugar mill owner, the movement was destroyed in 1585.     

Contested Resource Extraction,Anti-Corporate Protests and the Politics of Movement Alliance in Bangladesh

Why do activist groups form alliances and why do some alliances later fall apart? This article asks these questions in the context of a popular mobilisation against resource extraction in Bangladesh. It focuses on the dynamics of a strategic alliance between a locally organised community mobilisation against a British mining company and an urban radical activist group, known for its anti-capitalist activism, to explore the subsequent collapse of the alliance and the demobilisation of one group. Based on the qualitative analysis of in-depth interviews with activists and organisational documents, the article probes the underlying causes of rupture. Although several individual and organisational factors are identified, it is argued that Bangladesh’s confrontational political culture and its authoritarian party system played a critical role, with local activists vulnerable to co-optation or being silenced by powerful political actors. The article contributes to social movement scholarship by emphasising that specific political cultures can undermine efforts to build strategic alliances between diverse social movement organisations.     

Miscommunication in the COVID-19 Era

This article discusses issues around the communication of preventive health messages related to COVID-19 to indigenous language-speaking communities in Ecuador, Peru and Bolivia. Official communication is primarily in Spanish, and the many translation initiatives that have arisen do not always succeed in getting the message across due to the lack of cultural interpretation that needs to accompany the linguistic message. This situation compounds the vulnerability of indigenous peoples in the face of the crisis.     

Party dualities: Where does political Islam go now?

One of the unusual features of the recent emergence of moderate Sunni Islamist political parties onto the formal political scene in the Arab world as a result of the Arab Awakening is that they nearly always emerge as elements in political dualities. Thus the party – a political movement – is wedded to a social movement and, sometimes, to a trade union as well. In addition, the social movement usually predates its parallel political movement. Furthermore, this structural duality seems to be confined to the Sunni world and often seems to be associated with the Muslim Brotherhood. The question then is precisely why this dual structure has been generalized within the political arena now colonized by moderate Sunni political Islam; is it a consequence of formal legal constraints upon such movements or does it respond to their internal dynamics? A further question raises the issue of why these dualities are not replicated within the Shi’a context or amongst secular political movements. And, finally, have they been paralleled amongst political movements arising from different religious traditions and what are the likely outcomes?     

Corporate Movements in Democratic Brazil: Informal Business Networks,Civil Activism,and Political Influence

Relations between business, state, and civil society in Latin America are conventionally discussed in antagonistic or hierarchical terms. This article challenges this position, developing a qualitative case study tracing the activities of an informal network of Brazilian businesspersons that, over the last three decades, promoted an agenda of sustainability, transparency, and civil society participation. Drawing from concepts in social movement theory, it is argued that a dynamic movement‐like behaviour combining civil activism, organisational entrepreneurship, and fluid political alignment, allowed the group to establish lasting collaborative alliances with core actors in Brazilian democratic politics, and access relevant elite and policy‐making circles.     

The burden of Sisyphus: a sociological inventory of the Kurdish question in Turkey

ABSTRACT

This paper examines the contradictory transformation process the Kurdish movement has been experiencing over the last two decades and discusses its structural paradoxes and political shortcomings from a critical sociological perspective. Based on participant observation and interviews with activist researchers, the paper argues that the moral and ideological unity of the movement is challenged by ever-increasing social and mental divisions that are in turn prompted by forced displacement, rapid urbanization and diversified forms of social and symbolic inequalities within the Kurdish society. The fundamental division is between the emerging educated middle-class subjectivity, which has become the prime intellectual force leading the democratic political institutions, and the socially impoverished and radicalized urban youth, who have been active in contentious politics. This social division manifests within the dual organizational structures of the movement as twin and frequently contradictory dispositions. This schism also prevents the movement from building a much broader popular subjectivity to decolonize the social and political life.