Reclaiming modernity: Indigenous cosmopolitanism and the coming of the second revolution in Bolivia

Abstract

In this article I explore the emergence of complicated new forms of indigeneity in Bolivia over the last 15 years. I argue that although what I describe as a second revolution is under way in contemporary Bolivia, there is a danger that this revolution will be misread by scholars, political commentators, and others because of the prevailing tendency to interpret social and moral movements in Bolivia (and elsewhere) in rigidly neopolitical–economic terms. I offer an alternative theoretical framework for understanding current developments in Bolivia, which I describe as “indigenous cosmopolitanism”: the ability of national political leaders, youth rappers in El Alto, rural indigenous activists, and others to bring together apparently disparate discursive frameworks as a way of reimagining categories of belonging in Bolivia, and, by extension, the meanings of modernity itself.

The Indigenous State: Race, Politics, and Performance in Plurinational Bolivia

“…Morales's election has meant that they are now identifying less as mestizos and more as cholos, or indigenous, even though they are living urban middle-class lifestyles (Canessa 2014: 20). Morales's example and the form of idealized indigeneity he offers allow these "indigenous cosmopolitans" (Goodale 2006) a way to deepen this identity without returning to the rural community, or to engage in the sort of collective or community relationships and obligations Gregorio and Virgilio from Tiwanaku describe. Like the growing celebrations of Andean New Year, which enable urban residents and foreign tourists alike to enjoy Andean spirituality (Sammels 2012), the wedding spectacle presented a form of indigeneity easily incorporated into urban lives.…”

‘I Am Proud to Be an Indian’: The Music of Andean Musicians in Europe as an Expression of Pan-Indianism

“…K'alamarka was also one of the first to promote Indian pride: 'I am proud to be an Indian' (orgulloso de ser indio), claims one of their famous songs from 1993 (Gutierrez, 2009). Disruptive of Indian stereotypes, it is no surprise that K'alamarka has become highly popular, especially with the young inhabitants of the Aymara city of El Alto, who have introduced new expressions of their urban indigeneity by creating, for example, Aymara rap (Goodale, 2006).…”

Chiquitano and the Multiple Meanings of Being Indigenous in Bolivia

“…In the national domain Morales presents: ‘national issues that affect everyone … as indigenous issues … offering a language of political engagement for a much broader public’ (Canessa, 2006: 254). In international terms, it links the struggles of different groups to global support networks and facilitates alliance building with powerful NGO allies and others who find themselves in similar situations (Albro, 2005, 2009, 2010; Canessa, 2006, 2007; Goodale, 2006; McNeish, 2008).…”