Alfonso Munera is the author of El fracaso de la nación – Región, clase y raza en el Caribe colombiano ( avg rating, 1 rating, 0 reviews) and Empresa. El fracaso de la nación abordó por primera vez en la historia de Americana Latina la participación de los afrodecendientes en la contruccion de la nación. by . El Fracaso de La Nacion by Alfonso Munera, , available at Book Depository with free delivery worldwide.

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During those years, I was fortunate enough to have lived in Colombia for two years -half of which I spent in Condoto, department of el Choco. The same is not true for the Caribbean.

After alfojso to the US, I thus focused my academic work on the question ‘how to achieve democracy and development’ which to me automatically meant: This is the case for most of Latin America and the Caribbean.

What the example of the Caribbean naciln us is precisely that it is possible to construct monocultural systems of value and social, economical, as well a political hierarchies that are constructed through their relation to whiteness and Europeanness – even in fracaaso absence of whites and Europeans in the country. I composed this talk as a sort of thought provocation – so please forgive me if some o the ideas seem radical or offensive.

They emerge when political elites decide where to draw the dividing line among the people living under one state. This is the insight of Rogers Brubaker 17when he discusses the role of “ethnopolitical entrepreneurs” in forging groupness. One of the most important ones is the network of Latin American and Caribbean black community organizations which is trying to launch a USF summer training institute for Afrodescendant community leaders, to be held every July in Panama.

Other, similar, stories are struggling to reach the surface of national and international attention, thanks to the pioneering work of such scholars as Peter Wade 5 and Nadion de la Fuente, 6 whose work focuses on race and nationalism in Cuba. I will elaborate on this question in the second part of qlfonso talk: To capture these constructions and ideological justifications of political power, merit, beauty, and social hierarchy, one needs to see beyond skin color and whiteness vs.

Well – Df think everybody can imagine what happens: Examples include the Colombian Constitution, Affirmative Action in Brazil, anti-discrimination legislation in Mexico, the Peruvian law which criminalizes muenra, the new constitutions of Ecuador and Bolivia, as well as several policies and projects for Garifunas in Honduras, for indigenous people in Chile, and for Afro-descendants in Colombia. What we do know is that nation-making and race-making go hand nacuon hand.


Alfonso Munera (Author of El fracaso de la nación – Región, clase y raza en el Caribe colombiano)

Biology is not the relevant factor here. Only in the s, which is commonly called “the lost decade” in Latin America, were the excluded able to topple authoritarian regimes and find ways to finally make their voices heard.

Of course, this stressing of the new ran against all those that were not new to this region: Slavery after Rome, — This alfonsso loses strength precisely because it is stated in terms of nation and not of republic.

Anthony Marx 11 has illustrated the analytical power of this framework. Both Brazil and Mexico to alfomso day deal with the legacies of those days, because in the name of nationalism, difference was abolished, but equality did not follow.

Multiculturalism and Racialization in Latin America and the Caribbean

Look at Brazil for a prime example. The same is true for research on the social movements that resist such violently inclusive constructions of nationalism. Related articles in Google Scholar.

How to cite this article.

muunera From my reading of such authors as Charles Taylor 12 and Will Kymlicka 13multiculturalism stands for different groups living together under one one nation, where the cultural particularities of each one receives ep respect and treatment from the government nacioj the different citizens.

Maybe with the exception of Cuba, we do not know. The classic example for this is Canada, where Anglophones and Francophones were able to defend their different cultures and languages – as well as the native Inuit, who achieved state autonomy from the central government in by creating the autonomous territory of Nunavut. Black social movements have thus had a very diffult time almost everywhere when trying to forge some sort of group solidarity among their nonwhite populations.

If Colombian elites tomorrow decide to systematically discriminate against all those people with big noses, then the people with big noses will eventually become a race and self-identify as such. Introduction In this talk, I will share some thoughts and questions I have formulated for myself over the past years in my role as a researcher and scholar.

If the strong are sufficient in number, or sufficiently armed, we end up getting typical white-dominated planter societies, based on racial regimes where the white inheritors of colonial rule control all of the social, economical, political, and even cultural life of a country. You could not be signed in.


Think of the case of the Hutus and Tutsis in Rwanda as a prime example. And what can be said about multiculturalism and racialization in the Caribbean? Reiter, Bernd a Kimberly Eison Simmons eds. This fear is probably best summed up by the book title of Brazilian author Celia de Azevedo: Or look at Colombia, where majorities have been treated as minorities ever since independence and their role in the country’s history systematically denied.

El fracaso de la nación : región, clase y raza en el Caribe colombiano…

James, author of The Black Jacobins In this process, the state and the media are of crucial importance and no groupness will emerge without an active dissemination of this way of defining one nation.

To these new states, doing so was necessary due to the large numbers of immigrants, the legacy of slavery, and in general, the presence of very heterogeneous societies all over the region.

Services on Demand Article. Of all the possible ways to achieve this, whiteness is particulalry effective, due to its colonial reference.

For this to happen, groups must first be proposed, or invented, and then the idea of a specific groupness must be actively disseminated by ethnopolitical entrepreneurs and their organizations. Multiculturalism and Racialization in Latin America and the Caribbean. Biological diversity has nothing to do with cultural, or even national, recognition.

Race and Republicanism during the Age of Revolution, Colombia, — Freyre and Vasconcelos provided their state elites with exactly those tropes that allowed them to forge nations where difference and claim-making based on previous discrimination, was made impossible thus not only saving those emerging states from potentially devastating law suits, but also offering to the different peoples living on Mexican and Brazilian soil a way to imagine themselves as a new and united people.

Like I said before: These two motives are universal – at least we can assume them to be for analytical purposes, so we can then see how much insights these assumption render.