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The purpose of this article is to address some of the most significant aspects of multiculturalism in Chile, taking into account the limitations and possibilities of Indigenous tourism, as well as its relationship with the Mapuche people. In the first part we review the relationships or points of contact between neoliberalism and multicultural policies. In the second part, we examine the problem of the representation of difference in the framework of Indigenous policy that has been institutionalised during the post-dictatorship and in relation to policies for the promotion of Indigenous tourism. Finally, in the last section, we analyse the development of Indigenous tourism seen from a regional perspective. [ABSTRACT FROM AUTHOR]

We propose the reconstruction of the conflictive relations between the political authorities of the Nahuelpan reserve and a family of Arab merchants named Assin, during the first decades of the 20th century, in the northwest of Chubut (Argentina). We focus on the description and analysis of a documentary corpus that connects population censuses, records of the Chubut governorate, cadastral maps and inspections of the General Directorate of Lands. We argue that the relationship between the indigenous authorities of Nahuelpan and the Syrian-Lebanese Bolicheros was ambivalent and took a turn starting from the 1930s. Our case study shows that the conflict in the reserve was not polarized between indigenous settlers and immigrants. Rather, many conflicts occurred within indigenous groups, and even some alliances were articulated with foreign merchants. [ABSTRACT FROM AUTHOR]

Copyright of Revista Tellus is the property of Revista Tellus and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Confluenze. Rivista di Studi Iberoamericani is the property of Universita di Bologna, Dipartimento di Lingue, Letterature e Culture Moderne and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ecología Política is the property of Fundacio ENT and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Canadian Journal of Latin American & Caribbean Studies (Routledge) is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Question (1669-6581) is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Austral de Ciencias Sociales is the property of Facultad de Filosofia y Humanidades, Intituto de Ciencias Sociales, Universidad Austral de Chile and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Elementary schools continue to play a central role today in mapuche rural communities, at Neuquén --Argentina--, sometimes, as the only government enclave. In the school context, thus, the hegemonic definition of identity is reinforced, as well as the school's model of childhood. Such identity relegates mapuche culture and subordinates it to the national, provincial and catholic identity. Anthropological research carried out since 2001 has been showing how some mapuche children and adolescents question school' conceptions. This article presents a brief description of the educational system in this region, and explores the school experiences of mapuche children, examining the disputes over conceptions of childhood and mapuche identity introduced by children' resistance practices. Considering mainly original ethnographic materials, the analysis reveals how through this controversial attitude not only they have strengthened their self recognition as mapuche but also they have been «succesfull» in the educational system. [ABSTRACT FROM AUTHOR]

The present article proposes an ethno-political analisis of the concept of indigenous organization. The Huambisa Aguaruna Council (HAC) was the first Awajun and Wambis indigenous organization, which at the end of the seventies achieved to be the representant of almost all of the rivers in the Condorcanqui district (Amazonas region). This study seeks to understand how this first phase of construction of indigenous organization was characterized by the definition of a new form of leadership, in which a new generation of indigenous leaders showed great ability in negotiating concepts of ancestral life with new abilities and ideas learned through the interaction with the outside world. As such this new generation could be a bridge in between the expectations of the native communities and the imposed demands by Peruvian institutions. [ABSTRACT FROM AUTHOR]

In this article the political dimension of the «planes de vida indí- gena» (indigenous life plans) are discussed in three cases from the Peruvian Amazon region. In these cases, the «planes de vida» have fulfilled a role in the process of indigenous self-government or in the negotiation of the indigenous agenda vis-à-vis the State. The three cases studied are those of the Achuar people, an Ashaninka local organization -- the Central Asháninka del Río Ene (CARE) -- and the case of AIDESEP, the national-level indigenous organization for the Amazon region in Peru. [ABSTRACT FROM AUTHOR]

The existence --or not-- of the concept of ancestors in the indigenous Amazon has been the subject of much debate. However, regional leaders do not hesitate to call upon 'ancestral' knowledge, customs, or territories in the sense that, from an academic point of view, could appear enigmatic. «Ancestral, but... with or without ancestors?» is the question a confused anthropologist might ask. In this article, I propose to offer elements of a response to this question, based on a case study in Peru. First I analyze how Amazonian indigenous leaders, following international law, have adopted the legal notion of 'ancestral possession' of their territory to adapt it to the political sphere. This approach accounts for the recent generalization and uniformization of the term 'ancestral', but poses the problem of how it articulates with the indigenous cosmologies that it supposes to reflect. For this reason, I explore in the second section the pertinence of the category of 'ancestor' in the indigenous Amazon, briefly drawing upon the academic debate in order to define in what way this category takes on meaning. Based on testimony from an experienced Awajún leader, we thus return in the third section more explicitly to the different meanings and planes of reference that unfold when one uses the term 'ancestral', showing how Amazonian indigenous people not only adopt external conceptual elements and arguments, but also transform them based on their own cosmological singularities and political perspectives. [ABSTRACT FROM AUTHOR]

This article presents an ethnography regarding the notion of the "indigenous" in the Statepractices in three townships in the Araucania region. Since 1993, the Chilean governmenthas implemented several actions, including social and development programs, based on the"politics of difference" or "recognition", according with the Indigenous Law, 19.253. Thishas been incorporated in different expressions of recognition in several everyday social andlocal practices and interactions, among local state agents, indigenous and non-indigenouscitizens. Some of them have been institutionalized, such as the celebration of Wetripantu("Mapuche's New Year"), while others emerge in the everyday interactions between stateand citizens living in the township. This article seeks to unravel these practices in the annualroutine, its goal is to contribute to the understanding of how the indigenous-oriented statepolitics at a national level impact the social interactions at the local level. [ABSTRACT FROM AUTHOR]

Collective memory is crystallized in time and space. In time there are momneets whch are 'cognitive saliency' for the members of such community. These become an anchor point in the time of existence of the individuals composing it. In space collective memory is crystallized in 'focal points' that are iconography, objects, places and monuments that show characters and places that are material referents of collective memory. These two expressions of collective memory are worthy of analysis from the perspective of collective rights, their harm and their ability for reparation. [ABSTRACT FROM AUTHOR]

In the context of studies concerning the Southern Frontier, this paper attempts to characterize the policy that Ranqueles developed towards the emerging Argentinian State during the second half of the 19th century. Specifically, it attempts to identify and explain the changes and continuities in the political actions from the main Ranqueles chiefs according to the different drawbacks that affected the creation of the Argentinian State. In this sense, the work states that during the 1870's the relationship between indigenous and Christians had turned into an asymmetrical one, due to the fact that the National Government from that period had succeeded in turning into the unique interlocutor with which the Ranqueles could act. To support this statement, the text describes the alliances and counteralliances that appeared in the period 1850-1880 between the Ranqueles and the different Christians sectors, since they demonstrate that as the Argentinian State was imposing over the opposition groups to its formation, the indigenous faced deterioration of their capacity of political action. In this way, it examines first the events from the 50's as they give account of the great role that the indigenous played when the Argentine Confederation and the Province of Buenos Aires were confronting. Later, it analyses the events from the 60's when the Ranqueles joined their forces to the federal groups in opposition to the leadership of Buenos Aires. Finally, it studies the indigenous actions prior to their subjugation. [ABSTRACT FROM AUTHOR]

Copyright of Estudios Sociológicos is the property of El Colegio de Mexico AC and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines the rise of an indigenous leader among the Ye'kwana of Southern Venezuela in order to analyze indigenous identity politics in the region. Because of extraordinary circumstances that created a municipality in the Upper Orinoco populated exclusively by indigenous people, the Ye'kwana now have the ability to elect indigenous representatives to public office. These new Ye'kwana political leaders are placed under contradictory expectations by non-governmental organizations, transnational groups, Venezuelan politicians, and the different ethnic groups of the region who all have different expectations of how the indigenous leaders should manage public funds and act as politicians. A critical perspective of these group's different expectations is offered. The analysis has the objective of pointing out how the political changes in the Upper Orinoco have created an almost impossible situation for the indigenous leaders because they are caught between contradictory expectations. [ABSTRACT FROM AUTHOR]

This article charts the changing strategies of Salesian missionaries among the shuar, indigenous to the Ecuadorian Amazon. It argues that each stage in evangelization provided shuar with new forms of agency. Thus, the culmination of this process was not the production of a new population of devout Catholics, but rather the shuar Federation. [ABSTRACT FROM AUTHOR]