Ethnoexodus: Escaping Mayaland

Cocom, Juan Castillo; Rodriguez, Timoteo; Ashenbrener, McCale

doi:10.5876/9781607325673.c003

Cited by 12 publications

(6 citation statements)

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“…From the framework of the ethnoexodus proposed by Castillo et al (2017), which proposes the elimination of oneself from an identity construction in order to assume other identity(ies), I separated myself from the limitations of the construction of my ethnic identity to transcend the borders that imprison indigeneity in order to establish a dialogue between coevals in which the gaps that insist on dividing our world(s) are blurred. Although dichotomies such as the one represented by the notions of indigenous and non-indigenous are part of the system that organizes our worldviews, the approach from optics that transcend these dichotomies can allow indigenous peoples to take control of the process of ethnogenesis, to question the epistemology and ontology that links their genesis with specific facts and fictions (Macas, 2003).…”

Section: Discussionmentioning

confidence: 99%

Indigeneity and Indigenous Agency in Latin America

2021

JLAE

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Despite the advances and changes experienced in the field of indigenous studies, the approach to indigenous agency in the arenas of the globalized world has resulted in narratives that frequently reduce them to roles of vulnerability, assimilation and resistance. However, these approaches overshadow the complex and diverse relationships that indigenous groups have with the structures of the globalized world. Within the framework of these considerations, this paper analyzes the implications derived from the background approach to the agency of indigenous groups, and the reductionism resulting from attempts to disarticulate the negative judgments to which indigeneity has been linked. Likewise, it analyzes and discusses the contributions of post-colonialism and decoloniality to contemporary perspectives in the field of indigenous studies, the changes and challenges derived from the self-awareness developed on the epistemological and political challenges inherited from the dichotomous visions that directed the historical and anthropological canons, as well as their paradoxical contributions to the reduction of indigenous agency.

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Section: Discussionmentioning

confidence: 99%

Indigeneity and Indigenous Agency in Latin America

2021

JLAE

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“…Permite explorar las suturas temporales en las identidades que elegimos ser/estar, especialmente de aquellas de las que deseamos escapar. Es posible escapar a las identidades fetichizadas a través de la ubicuidad del iknal y la movilidad del etnoéxodo (Castillo Cocom, Rodriguez y Ashenbrener 2017). Sin embargo, aun escapando del estatus autoimpuesto o no, nunca podremos escapar del iknal.…”

Section: Etnoéxodo: Un Camino Para La “Desidentificación” Del Ser (Siempre) Indígenaunclassified

“Ser o no ser indígena”: Oscilaciones identitarias dentro de la interculturalidad de Estado en México

Reyna

Cocom²

2021

J Latin Amer Carib Anth

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R e s u m e nEste artículo aborda el mito de "el ser indígena" dentro de la interculturalidad de Estado en México. Desde el inicio del siglo XXI, el discurso oficial y la práctica institucional de la interculturalidad se han reapropiado de mitologías precedentes sobre el "indígena ancestro histórico", al tiempo que han introducido la figura del "indígena víctima ancestral". A través de un recorrido bidimensional pasado/presente, analizamos las oscilaciones entre esas dos formas de "identidad" para develar los puntos ciegos, evidenciar fronteras borrosas, desenmascarar usos políticos y exponer la fragilidad ideológica del discurso intercultural. Nuestra experiencia institucional dentro de la interculturalidad de Estado nos permite elaborar una crítica y proponer los primeros pasos para "escapar" a la indigenidad mitológica. A partir de los conceptos-guía etnoéxodo e iknal (concepto maya de "lugar propio", "presencia"), exploramos la posibilidad de "salir de la identidad", entendiéndola no como presencia perpetua, sino como procesos de identificación proteica y evanescente que aparecen y desaparecen. [Interculturalidad, indigenidad, identidad, etnoéxodo, iknal] A b s t r a c t This article addresses the myth of "the indigenous subject" within the interculturality of the State in Mexico. Since the beginning of the 21st century, the official discourse of interculturality has reappropriated previous mythologies about the "indigenous" as a historical ancestor, while introducing the figure of the "indigenous person" as an "ancestral victim." Through a past/present two-dimensional journey, we analyze the oscillations between those two forms of "identity" to unveil blind points, to evidence blurred

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“…Sin embargo, están íntimamente interconectados, poseen iknal , un concepto filosófico maya relativo a la fluidez del espacio corporal‐referencial y a la espacialidad de la deixis (Hanks 1990; Castillo Cocom with Ríos Luviano 2012; Hernández y Castillo Cocom, este volumen ). Comprende el constante desplazamiento y movilidad de los marcos locativos espaciales según el flujo de la interacción, la perspectiva, la presencia, la acción y la actitud (Castillo Cocom, Rodriguez y Ashenbrener 2017). El iknal indica que tiempo y lugar no tienen pasado, presente ni futuro; que los seres humanos y las cosas poseen la cualidad de la omnipresencia (estar presente a un mismo tiempo en todas partes), la ubicuidad (el querer presenciarlo todo y vivir en continuo movimiento) y la omniausencia (no estar en un lugar determinado a un mismo tiempo en todas partes).…”

Section: Figureunclassified

“…However, they are intimately interconnected, possessing iknal, a Maya philosophical concept related to the fluidity of the body‐referential space and the spatiality of the deixis (Hanks 1990; Castillo Cocom with Ríos Luviano 2012; Hernández Reyna and Castillo Cocom, this volume ). It includes the constant displacement and mobility of spatial locative frames according to the flow of interaction, perspective, presence, action, and attitude (Castillo, Rodriguez and Ashenbrener 2017). The iknal indicates that time and place have no past, present, or future: human beings and things possess the quality of omnipresence (being present everywhere at the same time), ubiquity (wanting to witness everything and living in constant movement), and omniabsence (not being in a certain place and everywhere at the same time).…”

Section: Ethnography In‐sight: Imagining Maya Iknal and The Maya Imaginarymentioning

confidence: 99%