Briones

Bueno aca el articulo de Claudia sobre el que ya hablé, formo parte -marginal- de estos planteos asi que no puedo hacer una critica desde afuera. Me ayuda pensar en las maquinarias triples, me ayuda pensar formaciones de self, aunque esto es nuevo para mi. Si me pasa dos cosas, comparto con Cluadia el interes por pensar en formación de sujetos no solo como identidades o agencias o subjetividades, y me parece util pensar en comunalizaciones pero a la vez, con as ods cosas juntas me interesaría pensar en sujetos mas colectivos y menos individuales, quizas si me esta resonando pensar en efectos, que en definitiva es o que plantea tambien esta postura, si bien lo sedimenta un poco mas. Es decir que la idea de comunidad como construccion de pasado, lazos primordializadores, ayuda pero me resulta menos interesante una vez que sabemos que esto si pasa. Tambien mencionar que me gustaría pensar en las movilidades no solo como estructuradas sino tambien como escapes, claro que las posibilidades no son infinitas.


Para mas Campaña de autoafirmacion

Geaprona


Briones, Claudia 2007 Experiences of Belonging and Mapuche Formations of Self in Indigenous Experience Today. Marisol de la Cadena and Orin Starn eds. New York and London: Berg and Wenner Gren Foundation


Claudia Briones argues that identity and its politization is just a starting point on our understanding o much complex processes of individualization and communalization, one in which being mapuche is differently understood and felt and non the less a convergent force. She discusses how a process of differentiation with the Mapuche movement triggers discussions and actions that reshape the understanding of what is the understanding of the political and the very nature of the struggle in which Mapuches are involved. She uses the concept formations of self as an alternative to the notions of individuation in terms of subjectivity and identity. Formations of self emerge form regional geographies of inclusion and exclusion that “delineate a series of structured mobilities that foster mapuches –or may eve preclude- the opportunity and desire to come together despite differences.” (101). If these fields of available possibilities are read according to different maps of meanings, these “contested maps also promote different strategic installations and affective investments of belonging.” (101). Political economy of the production of difference help both to understand the challenges and reinscripton of hegemonic construction of aboriginality in mapuche self perception and performances that struggle for a better positioning in national and regional systems of stratification. Emerging identities with the mapuche movement are less a result of globalizing identities than trajectories available to the mapuches today and since colonization. In analyzing shifting youth mapuche identities self defined as mapunkies and mapurbes she prefers to follow Tsing in her notion of friction that both question the spaces of identity and desestabilize them while provisionally occupying them, a more useful notion than thinking through ideas of fusion and hybridity. She considers diversity in Mapuche movement more as a possibility for political articulation than a restraint, in this the different categories of youth adscription from exclusively mapuche (and denying the possibility of being mapuche and punky) to the map-urbes. She follows Grossberg in his proposition of thinking “identities” as formed through stratifying, territorializing and differentiating machines. In this subjectivity is an “unequally distributed universal value” (111) and “Experiences of the world are produced form particular positions, that although temporary determine access to knowledge and bring about attachments to places that individuals call ‘home’ and form which they speak. In the case that I analyze , these machines have created positions of subalternity and alterity that as Fakundo explains, force Mapuche to live in poor neighborhoods in Patagonian cities.” Commonality is created in the sense of being involved in a common “lucha” against forms of exploitation, but it also come from the diverse experiences that are narrated and become manifestations of a shared past. Both things transform “common people” into “luchadores”. Yet a sense “that the struggle has just begun” also comes form the different positions form which the struggle has been enunciated, so if previous generations focused in land claims and legal recognitions, youth consider that the struggle goes in other direction, such as including the experiences of marginal neighbourhood kids and making a mapuche appropriation of the city.

Tendre que dedicarme cada vez menos tiempo a esto y producir mas anotaciones lisas y yanas