Los Géneros Sobre el Pasado en la Vida Mapuche Rural

Course, Magnus

doi:10.5354/0719-1472.2010.14108

Cited by 6 publications

(14 citation statements)

References 3 publications

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“…At the same time, ethnographic studies of the Araucanians/Mapuche have illuminated on cultural developments, particularly in the twentieth century (Bacigalupo 2001(Bacigalupo , 2014Canals 1944;Course 2010;Faron 1964. As the modern Mapuche have been incorporated into wider Chilean society, many cultural aspects have declined, including speaking mapundungun, religious practice, and traditional land use patterns.…”

Section: Historical Archaeology Ethnohistory and Ethnography Of Thementioning

confidence: 99%

“…Many of the terms describing leadership and household activity appear throughout the following chapters, and in most cases native mapudungun words rather than Spanish or English equivalents are used. Much of this work is derived from ethnographic research from Chile and Argentina Bacigalupo 1993Bacigalupo -1994Bacigalupo , 2001Course 2010;. Relationships noted between geographically-separated Che communities in both the historical and ethnographic records (Crow 2013; do not suggest major differences in structures between Che communities throughout the Araucanía until the early nineteenth century.…”

Section: The Che Of South-central Chilementioning

confidence: 99%

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The Archaeology and Ethnohistory of Araucanian Resilience

Sauer

2015

Contributions to Global Historical Archaeology

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Section: Historical Archaeology Ethnohistory and Ethnography Of Thementioning

confidence: 99%

Section: The Che Of South-central Chilementioning

confidence: 99%

The Archaeology and Ethnohistory of Araucanian Resilience

Sauer

2015

Contributions to Global Historical Archaeology

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“…The conceptualization of Mapuche as a rigidly demarcated ethnic and religious group might be of little help, however, in explaining how this ethnonym is understood in indigenous rural areas. While figurative consanguinity is extended to virtually all Mapuche people through the expression ‘people of the same blood’ ( gente de la misma sangre ), in rural areas this category always appears as relative, since it emerges from the particular context in which the term is employed (Course : 49). Hence, the ‘Mapucheness’ of an individual can be judged according to his or her relative position between two poles: on the one hand, the ‘very Mapuche’ and, on the other, the awinkado s, individuals who behave similarly to winkas .…”

Section: The Rewe As Realpolitik: Analogies and Misunderstandings By mentioning

confidence: 99%

The contestedrewe: sacred sites, misunderstandings, and ontological pluralism inMapuche land negotiations

Giminiani

2013

Royal Anthropological Inst

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Sacred sites lie at the core of indigenous peoples' land claims and negotiations with the state. These sites are often subject to accusations of inauthenticity by state actors, which potentially lead to the delegitimization of claims over ancestral land. This article argues that misunderstandings in Mapuche land negotiations in Chile do not originate as strategic refusals to understand, but rather in a form of understanding which aims to make radical differences commensurable within the logics of statecraft and national society. In the process of cultural translation, the ontological principles that make certain places sacred in the Mapuche lived world are not recognized, resulting in the transformation of these sites into symbols of identity strategically employed for political ends.

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“…But I do contend that any attempt to take indigenous understandings seriously cannot be limited to those cases where indigenous agency in balancing sameness and difference wins out. As I have argued elsewhere, rural people's understanding of Mapuche as a contingent moral rather than “ethnic” category is intrinsically limiting when it comes to the politics of recognition demanded by both national and international actors (Course 2010; see Povinelli 2002).…”

Section: Mapuche and Winkamentioning

confidence: 99%

The Clown Within: Becoming White and Mapuche Ritual Clowns

Course

2013

Comp Stud Soc Hist

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This essay takes the antics of ritual clowns, koyong, as an entry point into the ways in which rural Mapuche people in southern Chile come to understand and reflect upon the inevitability of urban migration and the “becoming white” which this migration is said to imply. Utilizing both my own ethnographic data and comparative data from elsewhere in the Americas, I explore the striking continuities in the associations of indigenous ritual clowns: associations with poverty, with uncontrolled bodily desires, with dual ritual performances, and perhaps most significantly, with white people. I suggest that the moral indictment of the “becoming white” instantiated by clowns in their ritual performances emerges from their identities as people who in everyday life are denigrated as “too Mapuche.” Thus, far from being yet another example of indigenous people's “agency” in mimetically co-opting the vitality of white others, I suggest that clowns are one of the means by which rural Mapuche people come to understand precisely their own lack of agency in the face of Chilean colonialism

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Los Géneros Sobre el Pasado en la Vida Mapuche Rural

Cited by 6 publications

References 3 publications

The Archaeology and Ethnohistory of Araucanian Resilience

The Archaeology and Ethnohistory of Araucanian Resilience

The contestedrewe: sacred sites, misunderstandings, and ontological pluralism inMapuche land negotiations

The Clown Within: Becoming White and Mapuche Ritual Clowns

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