Search

This reading suggests to deal with what has been denominated as holy space, understanding it as the literary representation of beliefs and and its ritual manifestations present in the works of Ruth Fuentealba Millaguir, Cherrufe (2008) and Ana Maria Gonçalves Um defeito de cor [2006] (2009). We propose that this space emerges within the Afro-Brazilian and Mapuche narrative a female individual that related with symbolic system of its community interweave the traces of genre, race and sexuality in the subjective constitution. In addition, we claim that through the link between women and the sacred, the subjectivity that emerges in the works analyzed is presented as preserving and reproducing the culture and their most precious knowledge, indispensable for the individual and collective survival of their peoples. [ABSTRACT FROM AUTHOR]

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.)

The Mapuche poet Jaime Huenún incorporates museological photographs in his book deductions (2012), polemicizing with this visual device through the decolonizing operations of denouncing the photographic "capture" that is also the kidnapping of those represented there; the forced exposure through poses that required nudity; and the distance of the photographic "shot" that positioned the photographer as a scientific subject. Huenún reveals that these photographic and indigenous skull collections were part of the circulation of ethnographic knowledge in the 19th century; but, in the 21st century, images and bodies can return home. [ABSTRACT FROM AUTHOR]

Through a reflective, exploratory, interpretive and interdisciplinary exercise, we seek to identify the characteristics of the advancement of the modern / colonial gender system in wall mapu or mapuche territory and particularly its implications on the role and position of women. To do this, historical sources from a long-term colonial period are reviewed, including the Spanish colonization and the installation of the both chilean and argentine nation-states, which are complemented by a reading of contemporary writings by Mapuche poets and narrators. Our assumption is that this long period of coloniality has influenced the configuration of intra and intercultural relations in mapuche and chilean territory, which are reconstructed and re-signified by mapuche writers, based on their memories and family and community testimonies, from the zomo kimün mapunche. The main conclusion of this essay is that through the historical reconstruction of the role and position of women in the long colonial period, it is possible to glimpse processes of resistance and resurgence that are sustained to this day, that are not reducible to the categorical logic imposed by the modern colonial gender system, and that can also be traced in the contemporary literature of Mapuche writers and poets. [ABSTRACT FROM AUTHOR]

This paper focuses on the episode of the indigenous tournament included in the anonymous poem Las guerras de Chile, cantos IX and X, in which take part two squads of people coming from Purén and Catiray, in the Araucanian region, when the sports fight is about to turn into a bloody fight to the death. It is analysed the relationship with the sixth chapter of the First Part of Las guerras civiles de Granada by Ginés Pérez de Hita (1591), where we found a similar combat between Cegríes and Abencerrajes. Some echos from the classic epic poetry are also mentioned, for example the catalogue of troops. [ABSTRACT FROM AUTHOR]

Heritage has the potential to foster introspection and reflection about the many communities co-existing within nation-states, and therefore, can lead to complex intercultural engagement. In Chile, recent efforts to catalogue intangible collective indigenous heritage ask Mapuche groups to self-represent univocally, giving way to a limited and static understanding of Mapuche culture and presence in Chile. A productive counterpoint can be found in Mapuche poetry, specifically, in the work of renowned poet Jaime Huenún. Though not officially considered within the realm of heritage, the literary representations I analyze emphasize the equivocal and entangled nature of indigenous and non-indigenous cultures in Chile. Focusing on the metatextual space of Huenún's anthology prologues, I show how Huenún resignifies the notion of Mapuche community beyond the national framework of heritage, offering a resource for rethinking heritage's role in creating productive spaces for interculturality. [ABSTRACT FROM AUTHOR]

The article presents the views of Rodolfo Lenz, linguist, philologist and lexicographer, on the traditions and ideas of the Araucanians about the earthquake and the concept of the forces of nature. Topics discussed include academic work of Lenz related to the teaching of languages, cultural and linguistic research born of the curiosity, impact of fragmentation of culture, geography and ethnicity of Chilean society and research on the project associated with anti-aging sentiments that might exist in the old colonies.

Enduring inequalities in Chile's education system are both a socio-economic and ethno-national problem. Student protests in 2006 and 2011 are representative of growing public concerns over the neoliberal socio-economic model adopted by respective governments since the military regime ended in 1990. Education has also become a contested space in which the recognition of indigenous rights - and cultural and linguistic diversity in particular - have been negotiated. This article presents an analysis of the history of Mapuche struggles over education, in light of recent neoliberal reforms and political protests. Reforms to address large achievement differentials among indigenous populations have come through proposals for Intercultural Bilingual Education ( IBE) in Chile and these, we suggest, have challenged the hegemonic education system and its assimilatory mechanisms. Its current administration, however, reflects minimal commitments to indigenous rights and only the thinnest recognition of cultural difference. Instead, the status quo of mono-cultural and mono-linguistic Chilean nationalism continues to be transmitted via the national curriculum. [ABSTRACT FROM AUTHOR]

This article presents a speech by Mapuche poet Jaime Luis Huenún delivered at the "Crónicas del Bicentenario" convention on May 12, 2010 in Catalonia, Spain. In the speech, Huenún discusses the writing tradition of the Mapuche people, who are indigenous to Chile. The social conditions of his people and the state of indigenous literature in Chile during the bicentennial celebrations of the country's independence is also explored.

El artículo presenta un editorial en el que el autor comenta sobre la literatura de los mapuche, un grupo indígena de Chile. Discurre sobre la relación entre la producción literaria mapuche y las ciencias sociales, y examina el crecimiento de la intelectualidad desde la década de los 1990. También se considera el tratamiento de los mapuche por el gobierno chileno.

Contemporary literary and non-literary mapuche production in art such as poetry, short stories, drawings and play performances among others, refer to a variety of discourses joined around a cultural project under transverse common characteristics. These facts allow us to think about a cultural aesthetic system of their own but different on the basis of their background which works as a proposal opposing the hegemonic asymmetrical intercultural context. Our aim is to evaluate how these artistic projects put into operation communicative and discursive elements according to cultural tradition and visibility. [ABSTRACT FROM AUTHOR]

The article discusses the use of swans as cross-cultural literary symbols. The symbolic status of swans in the Mapuche poets in Chile are discussed, specifically in the poem "Cisnes de Rauquemó" by Jaime Luis Huenún. Concepts including modernization, indigenous subjects, lyrical transmutation, migratory birds, and ecological dimensions are discussed. Huenún's poetry is described in the article as being marked by modern signs and noises. His use of poetic voice to create mood is also discussed.

The article discusses the "Todos los Cantos--Ti Kom VI," the compilation and translation into mapuzugan of selected Pablo Neruda literature of Mapuche poet Elicura Chihuailaf. The translation is considered a powerful act that uplifts the Mapuche people, and their language and traditions. Chihuailaf, who has published poems and hosted literary conferences, highlighted Neruda's perspectives on the inequalities in Chile and the social conditions of Mapuche on the selection. Chihuailaf believes that the translation may serve as a bridge between the Mapuche and Chileans for the preservation of both cultures and the appreciation of the diversity in Chile. The collection has seven sections and contains the works "Amigo" and "Canto general."

This article investigates writing practices produced in what we call the "meeting zone" between Mapuche literature and contemporary Chilean and Argentine literatures. To this end, we work with a corpus of texts that distinguishes, and at the same time puts in dialogue, two aspects: writers from the capitals of both countries (María Moreno, Dani Zelko and Galo Ghigliotto); and Mapuche writers (Liliana Ancalao and Jaime Huenún). The analysis shows processes of transformation in the writing practice of the two aspects that converge in the disarmament of the forms of representation of the indigenous, impregnated with violence. In this way, the strategy of de-collection and listening are approached as mechanisms that nourish, from the capital writings, the re-imagined encounter with the Mapuche culture; at the same time that the indigenous writings reconstruct, from the remains of an interdicted language and the outraged bodies, a counter-narrative of their own history, in which the Nation is the necessary other of the story. An alternative, critical and innovative writing is produced here, both for the Mapuche cultural sphere and for the metropolitan one.