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Komisija za resnico in pričevanje Rigoberte Menchú Tum v antropološki presoji
Kralj, Gašper (Author)

URLURL - Presentation file, Visit http://dk.fdv.uni-lj.si/dr/dr49-50Kralj.PDF This link opens in a new window

Abstract
V članku bomo skozi analizo komisije za resnico, kot standardne procedure v deželah na prehodu iz avtoritarnih v demokratične režime, in pričevanja Rigoberte Menchú Tum, danes verjetno najbolj znane staroselke v Latinski Ameriki, izpostavili dva povezana problema strateških uprizoritev nasilja in terorja. Na eni strani, kako osebna pričevanja, avtobiografski narativi in oralne zgodovine delujejo v kulturni konstrukciji nasilja in terorja, ter kako sta nasilje in teror skozi imputacijo neinteligibilne bolečine v oficielne zgodovine narodov-držav postala del vsakdanje družbene realnosti in evrocentrične percepcije nekdanjih kolonij. Z drugimi besedami, zakaj pri branju obsežnega poročila komisije za resnico dobimo vtis, da je bila administracija množične smrti nad staroselci neizogibna. Po drugi strani ne bi bilo smotrno, da spregledamo, kako so takšne reprezentacije nasilja na odpornaletele ravno v družbah z alternativnimi zapuščinami in viri komunalne adoptacije. Na pričevanju Rigoberte Menchú si lahko zastavimo vprašanje, kako individualna pričevanja vstopajo v širše zgodovinske kontra-narative in kaj s tem delajo. V nasprotju z intelektualno dinamiko v Mehiki, kjer so antropologiv skladu s politično ideologijo indigenizma staroselsko izkušnjo uspešno imputirali v nacionalno dediščino mestico-nacije že v 20. in 30. letih, je vzporedni proces ladinoizacije v Gvatemali naletel na aktivni odpor majevskih intelektualcev in podpornih aktivistov. Ker pa se je ikona njihovega odpora, znotraj kognitivnih omejitev in institucionalnih norm humanitarnih organizacij, transformirala v paradigmatsko žrtev, jo je to oddaljilo od popularnega gibanja

Language:Slovenian
Keywords:socialna antropologija, antropologija nasilja, kritika humanitarnega diskurza, Gvatemala, komisije za resnico
Work type:Not categorized (r6)
Tipology:1.01 - Original Scientific Article
Organization:FDV - Faculty of Social Sciences
Year:2005
Number of pages:str. 85-99
Numbering:Letn. 21, št. 49/50
UDC:316:39(728.1)
ISSN on article:0352-3608
COBISS.SI-ID:24549981 Link is opened in a new window
Views:588
Downloads:167
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Record is a part of a journal

Title:Družboslovne razprave
Shortened title:Družbosl. razpr.
Publisher:Slovensko sociološko društvo, Fakulteta za družbene vede
ISSN:0352-3608
COBISS.SI-ID:7530242 This link opens in a new window

Secondary language

Language:Unknown
Abstract:
In this article we analyze truth commissions, standard procedures in countriesin transition from authoritarian to "democratic" regimes, and the testimony of Rigoberta Menchú Tum, one of the best-known indigenous woman in Latin America. Thus we expose two intertwined problems of strategic representations of violence and terror. On the one hand, how personal testimonies, autobiographical narratives, and oral histories, through the imputation of unintelligible pain into the official histories of nation-states, became part of everyday social reality and eurocentric perceptions of former colonies. In other words, why after reading an extensive report of the Truth Commission we are left with the impression that the administration of mass death over indigenous was almost inevitable. On theother hand, it would be unsuitable to overlook how such representations of violence and terror encountered active resistance precisely in societies with alternative sources of communal adaptation. Following the testimony of Rigoberta Menchú we pose the question how individual testimonies step into wider historical counter-narrations and what they do. In contrast to intellectual dynamics in Mexico where anthropologists in accordance with the political ideology of indigenism almost "successfully" imputed indigenous pasts into the national heritage of the "mestico- nation" the parallel process of "ladinoization" in Guatemala encountered active resistance from Mayan intellectuals and supporting activists. But, since the icon of their struggle within the cognitive restrictions and institutional barriers of the humanitarian organizations has been transformed into the paradigmatic victim, she has been distanced from the popular movement.


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