The becoming of ancestral land: Place and property in Mapuche land claims

Giminiani, Piergiorgio Di

doi:10.1111/amet.12143

Cited by 40 publications

(31 citation statements)

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“…The Araucanía region contains the historical center of the conflict over land property between Mapuche people and the Chilean state (e.g., Bengoa and Valenzuela ; Boccara and Seguel‐Boccara ; Di Giminiani , , ; Foerster and Vergara ; Marimán ; Webb 2014).…”

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Care and Relatedness among Rural Mapuche Women: Issues ofCariñoand Empathy

Murray

Bowen

Verdugo

et al. 2017

Ethos

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Based on ethnographic fieldwork in the Araucanía region of Chile, this article analyzes the caring practices of rural Mapuche women through relatedness, investigating how the study of mutual care illuminates the acknowledgment of sociality and personhood. Recounting concrete daily practices of mutual care—ayuda (help), estar atenta(being aware), and estar ahí (being there)—we examine the enactment and narratives of what these women label cariño, or affection. We argue that these women's caring practices and sense of cariño are coherent with the acknowledged volitional and autonomic features of Mapuche personhood. We also claim that paying specific attention to cariño provides novel insight for an understanding of rural Mapuche women's personhood. Cariño stands for what is considered empathy in different societies, in which feelings and actions related to empathy and empathy‐like phenomena are indistinguishable. We hope to contribute to the study of mutual care in everyday life. [care, women, Mapuche, autonomy, empathy] Basándose en trabajo de campo etnográfico en la Región de la Araucanía en Chile, este artículo analiza las prácticas de cuidado de mujeres Mapuche, investigando cómo el estudio del cuidado mutuo ilumina el conocimiento de la socialidad y el ser‐persona. Profundizando en prácticas cotidianas de cuidado mutuo –ayuda, estar alerta y estar ahí‐ examinamos acciones y narrativas de lo que estas mujeres denominan cariño o afecto. Argumentamos que las prácticas de cuidado de estas mujeres y su sentido de cariño son coherentes con aspectos volitivos y de autonomía de la persona Mapuche. También afirmamos que prestar atención al cariño proporciona una visión novedosa para comprender el ser‐persona de las mujeres Mapuche rurales. Cariño corresponde a lo que distintas sociedades consideran empatía, en las que sentimientos y acciones relativas a la empatía y fenómenos de tipo empático son indistinguibles. Esperamos contribuir al estudio del cuidado mutuo en la vida cotidiana. [Palabras clave: cuidados, mujeres, Mapuche, autonomía, empatía] Auf Basis einer ethnographischen Feldforschung in der Araucanía‐Region Chiles untersucht dieser Artikel Fürsorgepraktiken von ländlich lebenden Mapuche‐Frauen als eine Form von Verbundenheit und beleuchtet damit die Frage, wie diese Praktiken zur Bestätigung von Sozialität und Personsein beitragen. Anhand von konkreten alltäglichen Fürsorgepraktiken wie ayuda (Hilfe), estar alerta (Aufmerksamsein), estar ahí (da sein) beschreiben wir die Performanz und die Narrative dessen, was diese Frauen als cariño oder Zuneigung bezeichnen. Wir argumentieren, dass die Fürsorgepraktiken dieser Frauen und ihr Verständnis von cariño mit volitionalen und autonomen Aspekten des Personseins bei den Mapuche verknüpft sind. Die Fokussierung von cariño bietet einen neuen Einblick in das Personsein ruraler Mapuche‐Frauen und führt zu einem, auch in anderen Gesellschaften verbreiteten, Verständnis von Empathie, wonach die damit verbundenen Gefühle und Handlungen nicht zu trennen sind. Die...

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confidence: 99%

Care and Relatedness among Rural Mapuche Women: Issues ofCariñoand Empathy

Murray

Bowen

Verdugo

et al. 2017

Ethos

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“…The role of the naturalists and politicians in creating the textual and intellectual power devices for controlling this territory for productive means was central to the strategy. That this involved forced displacement was also justified by the same means, as defining indigenous communities as inherently lazy and unproductive (as opposed to their millenarian dwelling right and livelihoods; Di Giminiani, ). As Mapuche (people of the land), the notion of dwelling and the attributions of cosmovisions and mutual interdependence with their localities, were overwhelmed by an objectivised construction of land over nature, of monoculture over biodiversity, and commodification over subsistence.…”

Section: The “Wheat Bowl”mentioning

confidence: 99%

A “landscapes of power” framework for historical political ecology: The production of cultural hegemony in Araucanía‐Wallmapu

Ulloa

Barton

2019

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The region of Araucania, since its incorporation into the Republic of Chile, has been subject to significant territorial transformations. The Chilean State, supported by economic elites, the political class, and intellectuals have all contributed to the discursive positioning of, and the creation of artefacts in, this regional space. These devices for mobilising power have enabled an appropriation of naturethrough natural resource exploitationand an appropriation of land rights through property titles. The occupation of Araucania from the end of the 19th century was achieved principally through the artefacts of larger settlement consolidation, the railway network, and the building of roads. These were designed and imposed from Santiago through political and administrative channels based on an internal colonialism logic. Conflicts with indigenous Mapuche in Wallmapu (the Mapudungun name for their territory) arose as a consequence of asymmetries of power and this appropriation of space, including expulsion from their land, deforestation, increasing poverty due to restricted access to traditional resources, and epistemic violence through specific constructions of development and the subalterning of indigenous "others." This historical political ecology not only reveals the expanding frontiers of extractivism and processes of accumulation in favour of national political and economic elites, but more importantly shows how the construction of cultural landscapes became a device for exercising power and justifying appropriation in pursuit of modernity, progress, and development. These landscapes of power evolved over time as different demands were placed on this territory: first as a wheat bowl, and second as forestry plantation. A "landscapes of power" framework is presented in order to work through these constructions of landscape, building on phenomenological and dwelling perspectives in order to focus on the role of cultural hegemony and power relations. K E Y W O R D SAraucanía-Wallmapu, Chile, cultural hegemony, historical political ecology, landscapes of power

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“…Ingold's () interpretation of the environment as a ‘domain of entanglement’ illustrates how such connections to place are dynamic, unpredictable, and dependent upon diverse sources of agency (14–17). For example, the Mapuche of Chile interpret the hills as ‘sentient’ and possessed of a character ‘revealed through practices and experiences in the landscape’ (Di Giminiani :494). In this case the land, itself, acts as an ‘agential being’ ( ibid .)…”

Section: Places That Bondmentioning

confidence: 99%

Place, Destabilized: Ambivalent Heritage, Community and Colonialism in the Marquesas Islands

Donaldson

2018

Oceania

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Increasingly marked by ethnic resettlement, large-scale development and the destruction of cultural places, today's world challenges the essential bond between indigenous peoples and the land. Popular ideas about the supportive role of long-term, phenomenological links to place and heritage appear to be losing their relevance. Yet, a closer look at the complexity of human connections to place reveals how painful memories and discomfort can also generate strong bonds that affirm community and cultural cohesiveness. Place-making in indigenous heritage landscapes marked by colonialism is often ambivalent, evoking Ruth Benedict's observation that the sacred 'may be a source of peril or it may be a source of blessing ' (1934:28). Though the actual meaning of places may be fraught, a shared approach to such heritage can bind communities together, overcoming historic silences and a violent past. With specific reference to ethnographic research in the Marquesas Islands of French Polynesia, I illustrate the contingency of indigenous processes of place-making that are based in personal belief, discomfort and colonialism as much as affirmative interaction with the physical world.Can affirming, supportive place-making occur in uncomfortable or painful spaces? Both Lefebvre (1991) and Stoler (2013) remark upon the sinister way that historical violences cling to space and place, insidiously continuing to suppress, infect and even control modern bodies. Yet, discussions of heritage still focus largely on the idea that heritage places are a reliable source of strength, affirmation and, particularly for indigenous peoples, selfdetermination (e.g., Simpson 1997; United Nations 2008:Art. 11). Among the widespread destruction of cultural places, rainforests, and the mass migrations of people fleeing from ethnic violence as well as the effects of climate change and political upheaval, what is becoming of the essential bond between people and place? Iconic places of heritage like the Buddhas of Bamiyan site have been severely damaged, while countless others have been isolated from the people whose past they embody. Marked by a history of trauma and loss, these sites will never be the same. Yet, a departure from established views on place-making reveals the potential for even painful memories and discomfort to provide the foundation for shared connections to place and culture.In the last few decades, scholars have advanced various understandings of indigenous places and place-making. The fields of cultural, linguistic, and archaeological anthropology have cross-pollinated with geography through discussions of landscape and phenomenological approaches to space and cosmology (Burenhult and

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The becoming of ancestral land: Place and property in Mapuche land claims

Cited by 40 publications

References 67 publications

Care and Relatedness among Rural Mapuche Women: Issues ofCariñoand Empathy

Care and Relatedness among Rural Mapuche Women: Issues ofCariñoand Empathy

A “landscapes of power” framework for historical political ecology: The production of cultural hegemony in Araucanía‐Wallmapu

Place, Destabilized: Ambivalent Heritage, Community and Colonialism in the Marquesas Islands

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