Global Coloniality of Power in Guatemala: Racism, Genocide, by Egla Martínez Salazar

By Egla Martínez Salazar

In this engaged critique of the geopolitics of data, Egla Martínez Salazar examines the genocide and different kinds of country terror reminiscent of racialized feminicide and the assault on Maya adolescence, which happened in Guatemala of the Eighties and '90s with the complete aid of Western colonial powers. Drawing on a cautious research of lately declassified kingdom files, thematic lifestyles histories, and compelling interviews with Maya and Mestizo men and women survivors, Martinez Salazar indicates how humans resisting oppression have been switched over into the politically abject. on the middle of her publication is an exam of ways coloniality survives colonialism—a an important aspect for knowing how modern hegemonic practices and ideologies akin to equality, democracy, human rights, peace, and citizenship are deeply contested terrains, for they bring about nominal equality from useful social inequality. whereas many within the worldwide North proceed to benefit from the advantages of this domination, thousands, if now not billions, in either the South and North were persecuted, managed, and exterminated in the course of their struggles for a extra simply world.

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Extra info for Global Coloniality of Power in Guatemala: Racism, Genocide, Citizenship

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According to ancient Mayas, it was only through this labor that humans, made out of corn, appeared on earth (field notes 1999, 2002). Mayas also developed an intricate and complicated account of the active, dual, negative and positive forces as parts of the same equation. Instead of binary elements, they saw a synergy between opposed forces such as death/life, and good/bad, which are considered separate in other cosmologies. Within this world view, Xibalbá represented the negative energy, as well as the struggle between right and wrong (Cabrera 1992: 32; field notes 2002, 2008).

Although Martínez-Peláez did not apply a gender and anti-racist analysis to “extreme” and ongoing violence, his contribution provides elements to build a more complex approach. Quijano, a Peruvian sociologist, similarly notes, in relation to the dynamics of different frames and expressions of violence: The vast genocide of the Indians in the first decades of colonization was not caused principally by the violence of the conquest nor by the plagues the conquistadors brought, but took place because so many American Indians were used as disposable manual labor and forced to work until death.

Subsequent mixings of mixed persons are countless and unnamed. (1982: 263) In this classification, the offspring of a Spanish woman with an Indigenous man was not recognized as Mestizo. It is also interesting to note that, up until the seventeenth century, all mixed people were known as Mestizos, and not as Ladinos. Conquerors occasionally used the term Ladino to name those Spaniards who had become impoverished. The term Ladino was already commonly used in sixteenth-century Spain to indicate Jews who spoke Castellano (Spanish) with an accent that identified them as Jewish.

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