Autor/es
Descripción
ver mas
Colaborador
Lago Martínez, Silvia
Materias
Spatial Coverage
Temporal Coverage
2009-2015
Idioma
spa
Extent
161 p.
Derechos
info:eu-repo/semantics/openAccess
Atribución-NoComercial-SinDerivadas 2.0 Genérica (CC BY-NC-ND 2.0)
Formato
application/pdf
Identificador
Cobertura
1001450
Neuquén (province)
2009-2015
Abstract
The purpose of this work is to make an approach to Mapuche activism, to investigate how they shape their strategies and from them, how they reconstruct links with different sectors of society. In particular, attention is paid to the role that the Audiovisual Communication Services Law (LSCA) had on the processes of political participation promoted by these young indigenous people, especially during the government of Cristina Fernández de Kirchner.
That is why in this work is cut, in time and space, indigenous organizations belonging to the Mapuche people of the province of Neuquén who intervene in the public arena between 2009 and 2015. From that cut you can analyze the perspectives that indigenous activists put into play during those debates.
A discursive corpus is collected and analyzed - images (graphics, photographs) and texts (stories, statements, speeches) - in coordination with the actions of protest and mobilization carried out by the Mapuche organizations.
To carry out this task, interviews were held with the main indigenous references and key informants and participant observation at meetings, congresses, workplaces, festivities, fairs, exhibitions, space of community radios, both in the territory of the Mapuche communities of Neuquén as in Buenos Aires, where these groups extend the circuit of activities.
By recognizing the importance they give to information and communication technologies (ICT) in this process, it shows that communication has become one of the possible ways of exploring innovative forms of political militancy in Mapuche indigenous organizations.
In this process of increasing social appropriation of digital technologies activists renew their own discourses that are reinforced by the effective use they make of them. In this sense, the main indigenous referents recognize that if they fail to establish new ways and strategies to convey their own meanings, they will be represented by the "other society" means, with the risk that through this apparent recognition of the diversity, where the particularity and complexity of these sectors are often ignored, are located in any of the stereotypes in circulation.
Following the same line of analysis can be traced how the activists were setting up a profile of the activist / communicator prior to the enactment of the LSCA, but also the strategies and discussions that updated to give continuity to that process of struggle and recognition that until today is in full development.
It is interesting to highlight the importance of indigenous identity, because through it they are configuring innovative forms of action and organization charged with positive values, as opposed to the traditional negative charge that has been made throughout the history of the term. This gives rise to the constitution of the social and political subject and the becoming in social movement.
By giving an account of the relevance that identity has for these social actors, the importance of the territory to promote these initiatives makes sense. There they make visible the disputes they have with different social actors with different interests who hold those territories. In the framework of this struggle, communication projects become fields for social and political experimentation, from where activists rehearse and practice new social, political or communication identities, to confront those models that stereotype and standardize complex processes of participation, for deprive them of their territories but also of the symbols and cultures that sustain that people.
Hence, this process is considered by indigenous activists as a conquest of militancy placing communication with identity as one of the possible ways of struggle at the center of that scene.
While it is emphasized that the LSCA was the moment where many of these experiences came together in an unprecedented way in Argentina, it is necessary to understand this process as a continuity of those struggles and not as a starting point, much less an arrival. For this reason, paying attention to the ways in which activists give continuity to these processes of struggle and vindication become essential to analyze these processes.
For all, the activists recognize that they will be able to give power to their initiatives in the measure that their proposals contain the link with the territory and the anchoring in their culture, but always from an integral perspective that allows to disarm that specialized idea that is usually had within The indigenous organizations themselves, as well as outside them, will be able to promote and consolidate, as they themselves defined, a Communication with Identity.
That is why in this work is cut, in time and space, indigenous organizations belonging to the Mapuche people of the province of Neuquén who intervene in the public arena between 2009 and 2015. From that cut you can analyze the perspectives that indigenous activists put into play during those debates.
A discursive corpus is collected and analyzed - images (graphics, photographs) and texts (stories, statements, speeches) - in coordination with the actions of protest and mobilization carried out by the Mapuche organizations.
To carry out this task, interviews were held with the main indigenous references and key informants and participant observation at meetings, congresses, workplaces, festivities, fairs, exhibitions, space of community radios, both in the territory of the Mapuche communities of Neuquén as in Buenos Aires, where these groups extend the circuit of activities.
By recognizing the importance they give to information and communication technologies (ICT) in this process, it shows that communication has become one of the possible ways of exploring innovative forms of political militancy in Mapuche indigenous organizations.
In this process of increasing social appropriation of digital technologies activists renew their own discourses that are reinforced by the effective use they make of them. In this sense, the main indigenous referents recognize that if they fail to establish new ways and strategies to convey their own meanings, they will be represented by the "other society" means, with the risk that through this apparent recognition of the diversity, where the particularity and complexity of these sectors are often ignored, are located in any of the stereotypes in circulation.
Following the same line of analysis can be traced how the activists were setting up a profile of the activist / communicator prior to the enactment of the LSCA, but also the strategies and discussions that updated to give continuity to that process of struggle and recognition that until today is in full development.
It is interesting to highlight the importance of indigenous identity, because through it they are configuring innovative forms of action and organization charged with positive values, as opposed to the traditional negative charge that has been made throughout the history of the term. This gives rise to the constitution of the social and political subject and the becoming in social movement.
By giving an account of the relevance that identity has for these social actors, the importance of the territory to promote these initiatives makes sense. There they make visible the disputes they have with different social actors with different interests who hold those territories. In the framework of this struggle, communication projects become fields for social and political experimentation, from where activists rehearse and practice new social, political or communication identities, to confront those models that stereotype and standardize complex processes of participation, for deprive them of their territories but also of the symbols and cultures that sustain that people.
Hence, this process is considered by indigenous activists as a conquest of militancy placing communication with identity as one of the possible ways of struggle at the center of that scene.
While it is emphasized that the LSCA was the moment where many of these experiences came together in an unprecedented way in Argentina, it is necessary to understand this process as a continuity of those struggles and not as a starting point, much less an arrival. For this reason, paying attention to the ways in which activists give continuity to these processes of struggle and vindication become essential to analyze these processes.
For all, the activists recognize that they will be able to give power to their initiatives in the measure that their proposals contain the link with the territory and the anchoring in their culture, but always from an integral perspective that allows to disarm that specialized idea that is usually had within The indigenous organizations themselves, as well as outside them, will be able to promote and consolidate, as they themselves defined, a Communication with Identity.
Título obtenido
Magister de la Universidad de Buenos Aires en Investigación en Ciencias Sociales
Institución otorgante
Universidad de Buenos Aires. Facultad de Ciencias Sociales