Situation of Indigenous Peoples in Mato Grosso do Sul
+ INDIGENIST MISSIONARY COUNCIL - CIMI
teme
of others in the system itself, yet always sharing in the cultural
matrix. Just as Good Living is present in the cosmovision of the
distinct originary peoples, the exchange and articulation between
originary peoples and national society that share the same territory
is likewise possible.
c) The necessity of decolonization
We must not forget that both originary peoples and national
society carry a heavy burden of colonization that impedes them
from taking a step forward. The term "colonization" differs from
that of colonialism - and refers to the model of power centralized
in the racial differences of the populations (originary peoples and
European invaders), is a model of power that has been reproduced
and given continuity even today. The direct exploitation of
that epoch, is today called "development" to create an eternal
dependency. As rightfully stated by Denise Arnold: "From the
development of colonization, to the decolonization of development".
Reviewing the conflicted history of Abya Yala we see that Latin
America is not in need of more of the project of development, but
rather of reparation of its roots to provide the power to walk by
herself. Eduardo Galeano notes: "The underdevelopment of Latin
America is not a step in development, it is its consequence".
Colonization is complex, encompasses racism, Eurocentrism
and the capitalist economy, constitutes colonialism.
The invention of the word "race" for populations of other
colors and cultures divides and screens humanity and enforces a
hierarchy of superior and inferior. Colonization today inhabits our
day-to-day relationships between persons of different cultures
and with nature. The negative effect of this colonization is the
dehumanization in knowledge, power and even in being (Patricio
Guerrero). The most valid argument for decolonization is that of the
restoration of dignity: "dignity was all we have" says one "Zapatista"
woman. Recuperation of dignity for the originary peoples would be
to restore self and ethno-esteem, and heal the injuries toidentity.
We must bear in mind that for over 500 years, the mutual injuries
have incarnated within the cultures, both originary and national. In
order to have dialogue, still unequal today, between the national
and the originary citizen, for the contribution of the other to be
received, we all need to begin a process of deconstruction to make
way for a new reconstruction. Good Living in diversity, and having
lived so far, half a millennium, in adversity, necessitates a great
journey and walk in "continued human deepening, rediscovering
the human and aspiring to the human of each one" (Jose Luis Lopez).
An intercultural dialogue about Good Living between the
originary peoples with correspondent national society, would aid in
questioning the current model of such alienation and estrangement.
In a critical analysis the indigenous peoples would be able to
rediscover and appreciate their ancestral wisdom which has never
been entirely lost. And Latin American societies would be able to
discover their dependence on other political and economic powersin
imitating their consumerism, their individualistic accumulation and
their system of competition. In a process of mutual decolonization,
both parties would be able to support each other in their own
search and acquire a more integrated approach that speaks of a
"we" as including all in the entire class of life, appreciating them in
their diversity, and seeking a harmonious interrelationship capable
of helping to unmask the ideologies of those interests that have
alienated and separated them for more than 500 years.
55View entire presentation