Über die Autorin bzw. den Autor

Laura Gotkowitz is Associate Professor of History at the University of Pittsburgh. She is the author of A Revolution for Our Rights: Indigenous Struggles for Land and Justice in Bolivia, 1880-1952, also published by Duke University Press.

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Histories of Race and Racism

Duke University Press

Contents

Acknowledgments..................................................................................................................................................................................................ixLAURA GOTKOWITZ Introduction: Racisms of the Present and the Past in Latin America..............................................................................................................................1KATHRYN BURNS Unfixing Race.....................................................................................................................................................................................57SINCLAIR THOMSON Was There Race in Colonial Latin America? Identifying Selves and Others in the Insurgent Andes.................................................................................................72ARTURO TARACENA ARRIOLA From Assimilation to Segregation: Guatemala, 1800–1944............................................................................................................................95ROSSANA BARRAGÁN The Census and the Making of a Social "Order" in Nineteenth-Century Bolivia...............................................................................................................113BROOKE LARSON Forging the Unlettered Indian: The Pedagogy of Race in the Bolivian Andes.........................................................................................................................134SEEMIN QAYUM Indian Ruins, National Origins: Tiwanaku and Indigenismo in La Paz, 1897–1933................................................................................................................159DEBORAH POOLE Mestizaje, Distinction, and Cultural Presence: The View from Oaxaca...............................................................................................................................179CLAUDIO LOMNITZ On the Origin of the "Mexican Race".............................................................................................................................................................204RUDI COLLOREDO-MANSFELD Politics of Place and Urban Indígenas in Ecuador's Indigenous Movement.............................................................................................................221ESTEBAN TICONA ALEJO Education and Decolonization in the Work of the Aymara Activist Eduardo Leandro Nina Qhispi................................................................................................240CHARLES R. HALE Mistados, Cholos, and the Negation of Identity in the Guatemalan Highlands......................................................................................................................254MARÍA ELENA GARCÍA AND JOSÉ ANTONIO LUCERO Authenticating Indians and Movements: Interrogating Indigenous Authenticity, Social Movements, and Fieldwork in Contemporary Peru.....................278ANDRÉS CALLA AND KHANTUTA MURUCHI Transgressions and Racism: The Struggle over a New Constitution in Bolivia...............................................................................................299PAMELA CALLA AND THE RESEARCH GROUP OF THE OBSERVATORIO DEL RACISMO Epilogue to "Transgressions and Racism": Making Sense of May 24th in Sucre: Toward an Antiracist Legislative Agenda.........................311FLORENCIA E. MALLON A Postcolonial Palimpsest: The Work Race Does in Latin America..............................................................................................................................321Bibliography.....................................................................................................................................................................................................337Contributors.....................................................................................................................................................................................................377Index............................................................................................................................................................................................................381

Chapter One

Race in lineage is understood to be bad, as to have some Moorish or Jewish race. —Sebasti? de Covarrubias Horozco, Tesoro de la lengua castellana (1611)

"We order and command that no one, of whatsoever quality and condition, be received into the said Order ... unless he be a Gentleman ... born of legitimate matrimony, and not of Jewish, Moorish, Heretic, nor Plebeian race." —Real Academia Española, Diccionario de autoridades (1726–39)

The word "race" has never been stable. Old dictionaries make this clear, while pointing up the persistent racism that avails itself of categories even as they change. Covarrubias, for example, begins his definition of raza with "the caste of purebred horses, which are marked with brands to distinguish them," and moves on to cloth, in which race denotes "the coarse thread that is distinct from the other threads in the weave." Only then does he turn to lineage, mentioning Moors and Jews. Jews and Moors also appear in the Real Academia's Diccionario, in an embedded snippet of the rules of the prestigious Order of Calatrava, but in significantly augmented company: alongside the races of Heretics and Plebeians. Both definitions emphasize the term's negative associations. And each divers strikingly from modern usages rooted in scientific racism and the many ways it has been used and contested.

Such definitional drift, I'll argue, bespeaks complex histories marked by very local struggles as well as far-flung imperial rivalries. Scholars in many fields increasingly put the term "race" in scare quotes. This is a welcome move to unfix race—to signal that the categories we recognize as racial are not stable or panhistoric—but is only the beginning of a project we can take much further. The point of carefully historicizing racial usages is to better understand both early modern racisms and those of our time.

Consider, for example, that one of the most potent racial insults one could hurl in early seventeenth-century Peru was "judío" (Jew). Jews were stigmatized as la mala casta blanca, or "bad whites." This is a historically specific frame of reference, one Albert Sicrov calls "religious racism." Its Iberian genealogy is quite involved and links together histories that exist on separate shelves of our libraries: the histories of Spanish Jews, many of whom converted under pressure to Roman Catholicism after the anti-Jewish pogroms of 1391 and were known as conversos, and Spanish Muslims who did likewise, known as moriscos. By the early fifteenth century, "Old Christians" increasingly regarded "New Christian" populations with deep suspicion. A sincere convert could not, at a glance, be distinguished from a false or backsliding convert, and considerable anxiety centered on those Spaniards who allegedly still practiced in secret a faith they had publicly renounced. Spain's monarchs created the Spanish Inquisition in the late 1470s primarily to discipline suspected "judaizers"—people who were thought to practice Judaism clandestinely. And concerns began to fix on the supposed cleanliness of people's bloodlines. More and more...