Exclusion politique et sanitaire. Le corps des « effacés » slovènes

Čebron, Uršula Lipovec

doi:10.3917/ethn.122.0241

Cited by 13 publications

(1 citation statement)

References 8 publications

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“…This was a ‘politics of fear’ anchored in a violent mix of colonialist rhetoric, Christian mysticism, militarism, anti‐communism, and patriotic sacrifice (see Goodale 2020). The politics of fear demanded an unwavering devotion to ‘ Dios, patria, hogar ’ (‘God, fatherland, home’), a neo‐fascist logic that had been used over the decades (and not only in Bolivia) to justify all manner of atrocities, from outright extrajudicial killings to disappearances to the brutal use of ‘lawfare’ (Comaroff & Comaroff 2006) in order to subject opponents – trade union workers, leftwing intellectuals, Indigenous activists – to what the Slovenian anthropologist Uršula Lipovec Čebron (2012) has described as legal ‘erasure’.…”

Section: Conclusion: From the Politics Of Forever To The Politics Of ...mentioning

confidence: 99%

Timerendering: reflections on chronopolitical praxis in Bolivia

Goodale

2022

Royal Anthropological Inst

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This article uses reflections on chronopolitical praxis during the period 2006-19 in Bolivia in order to make a more general contribution to the anthropology of time and temporalities. The article proposes the theoretical concept of 'timerendering' in order to examine the ways in which time emerged as a pervasive register that mediated and also deepened political, social, and ethnic conflict in Bolivia. After illustrating the mechanisms through which timerendering in Bolivia gave way to forms of allochronic denial that are described as 'hypertemporal exclusion', the article explains how and why the MAS government's timerendering strategies unravelled, which left it susceptible to the right-wing coup of October/November 2019. The article concludes by narrating the endtimes of the Morales government in Bolivia, before considering what this moment and its afterlives have to say more generally about the anthropology of time as a disciplinary orientation.For the Indian of pre-America, the conception of time wasn't a geological time and even less was it historical time. Indian time is cosmic time.Fausto Reinaga, El pensamiento amáutico (1978) Introduction: 'We have arrived to stay'In mid-January 2009, Evo Morales, the first self-identifying Indigenous President of Bolivia, was in the full flush of revolutionary fervour. Having been inaugurated three years before during an unprecedented ceremony at the pre-Columbian ruins of Tiwanaku, where he was attended by yatiris, or Aymara shamans, who burned llama foetuses in his honor, Morales and his Movimiento al Socialismo (MAS) party had weathered years of social conflict, political transformation, and ideological warfare. In 2007, during the drafting of the new constitution in the historic city of Sucre, and again in 2008, at the height of violence over regional demands for 'autonomy' , the country seemed to be on the brink of civil war as various movements opposed to the MAS government increasingly framed their resistance in racialized terms that evoked longer histories of anti-Indian marginalization and political exclusion.

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Section: Conclusion: From the Politics Of Forever To The Politics Of ...mentioning

confidence: 99%

Timerendering: reflections on chronopolitical praxis in Bolivia

Goodale

2022

Royal Anthropological Inst

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God, Fatherland, Home: revealing the dark side of our anthropological virtue

Goodale

2020

Royal Anthropological Inst

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The article uses ethnographic research on right-wing anti-government movements in Bolivia conducted at the height of social conflict and cultural violence in 2008 and 2009 to reflect more generally on the relationship between anthropological research, ethical commitment, and the politics of knowledge. The article first describes the relevant epistemological and political contexts in which engaged anthropology emerged as an important disciplinary current. It then goes on to consider how and why the author's research on right-wing political practice in Bolivia diverged from the disciplinary expectations of engaged anthropology. After reflecting on the implications of this shift, the article concludes by arguing for a methodological recalibration that allows anthropologists to take seriously the ideologies and cultural logics of contemporary right-wing mobilization, particularly social and political movements that are animated by what Edmund Burke described as 'just prejudice'.

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Meaning and Crisis in Cosmic Time

2019

A Revolution in Fragments

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Even against the noise and perpetual movement of La Paz's El Prado, the city's historic central boulevard, the structure was impossible to miss. It appeared in 2012 directly across from the building that housed the vari ous vice ministries and offices of the Ministry of Justice. The structure was semipermanent, with wooden walls and a corrugated metal roof. As was common throughout Bolivia, the sheets of corrugated metal that constituted the roof were held down by a dozen clay bricks. This shack sat in the middle of El Prado's median strip, a long and well-used pedestrian public space that featured MEANING AND CRISIS IN COSMIC TIME

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Exclusion politique et sanitaire. Le corps des « effacés » slovènes

Cited by 13 publications

References 8 publications

Timerendering: reflections on chronopolitical praxis in Bolivia

Timerendering: reflections on chronopolitical praxis in Bolivia

God, Fatherland, Home: revealing the dark side of our anthropological virtue

Meaning and Crisis in Cosmic Time

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