By Diane Haughney
Chile has been hailed as a version of financial and political reform, having made a relaxed electoral transition to democracy in 1990 after the Pinochet army regime. the hot democratic govt, a wide coalition of centrist and average leftist events referred to as the Concertación, pledged to take care of the unfastened marketplace regulations of the army regime whereas promising to convey higher fairness and social justice. yet regardless of passing new legislation to guard the country’s indigenous people’s lands and tradition, the govt. undercut those legislation once they clashed with the pursuits of transnational organizations. Haughney goals to right the generally held view that Chile is a homogenous countryside and to offer voice to the Mapuche, an underestimated indigenous workforce that has raised extensive claims to collective monetary and political rights. The Mapuche, who represent among four and 10 percentage of the country’s inhabitants, have without delay challenged either deepest pursuits and the conventional ideas of nation and nation.
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Additional info for Neoliberal Economics, Democratic Transition, and Mapuche Demands for Rights in Chile
Sample text
According to de Barros, some people in the king’s court, inspired by the devil, conspired against Alfonso and told the king that Alfonso had become a powerful sorcerer, thanks to the Christian priests, and that he flew at night from the distant city where he lived to his father’s harem, to have sex with his father’s wives. To test if this was true, the king played a trick: he sent a feitiço, a charm, wrapped in a cloth to one of his wives, whom he suspected. The messenger who brought the feitiço told her that it was from her lover, the prince, and that he sent it to protect her from the king—since he was intending to kill all his wives.
This ambiguity between feitiço and fetish is not uncommon, as we have seen, but interestingly enough it can lead to this misreading, which is not irrelevant: by talking about fetish-men, Shaw can take for granted that the Portuguese were describing priests and not sorcerers. In more general terms, it is also clear from these texts that the Temne were familiar with slavery and used ritual means to stop their slaves from escap ing (Shaw 2002, 52). That is, I would say, a form of objectifying people that predates the Atlantic slave trade.
He explains that Africans say that when God created the world he made men white and black. He gave to the black man the op tion to choose first between two gifts: gold or “the knowledge of the arts of reading and writing” (Bosman 1705, 146). The black man chose gold. Therefore, with time he became the slave of the white man, who with his arts took the black man’s gold and even his body, in slavery. But Bosman interpreted the story as a corroboration of his idea that Africans were ig norant people led simply by greed and interest and that their fetish priests misled them to worship their fetishes.