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from new. A bibliographical abundance tells of how the Mapuche population was forced to live outside their territory, and for several generations has been marked by violence and discrimination, resulting in a wound inherited through generations, both in Puelmapu and Ngulumapu . 1 The inheritance of this violence manifests itself in ruptures, forgetfulness or traumas that dismember and uproot indigenous identity from its own sources and forms. Families of the Mapuche diaspora transmit the memory of
places we have lived in. My grandmothers are of peasant origins. My maternal grandmother, ‘la mamita Vero’, is from Copiulemu, and my paternal grandmother, ‘la Carmencha’, is from Trabuncura. Both migrated to the waria at an early age as domestic workers. My grandfathers, ‘el Chamelo’ from Linares and ‘abuelo Gastón’ from Talca, were both travelling salesmen. I always heard about their lives over good peasant food – stories intermingled with discrimination, violence, alcohol, erased surnames
, ‘Strontium and geolocation, the pathway to identification for deceased undocumented Mexican border-crossers: a preliminary report’, Journal of Forensic Sciences, 53 (2008), 46–9. Ibid. J. Gonzalez-Rodriguez & G. Fowler, ‘A study on the discrimination of human skeletons using X-ray fluorescence and chemometric tools in chemical anthropology’, Forensic Science International, 231 (2013), 1–3. A. M. Christensen, M. A. Smith & R. M. Thomas, ‘Validation of X-ray fluorescence spectrometry for determining osseous or dental origin of unknown material’, Journal of Forensic Sciences
around our performative intervention in Providencia was constituted as a homage and token of memory dwelling in the ambivalence of upper-class spatialities – both the workplace and home at the same time – riddled with racial prejudice, discrimination and subtle or more open violence; yet at the same time characterised by affect and empowerment. This paradox and tension were precisely what the action, and later the installation, wanted to address. The performance was realised by improvising in a preselected
employees gave the addresses of their working places, probably because that was also where they lived as live-in maids. Thus, what we did was to look for names that would show their Mapuche origin through their surnames. In Chile, Mapuche surnames are very recognisable and often a source of discrimination, to the point that during the twentieth century, many Mapuche decided to change them. This immediately distorts the recognition mechanism we used. Even so, it is the form mostly used in archival work, given
migrant from the rural and indigenous south, especially in the 1950s and 1960s entailed precarious and very arduous employment. When arriving in the Chilean capital, men were mostly employed on construction sites, in bakeries, in meat factories and public maintenance, while women worked as live-in housemaids from a very young age. 7 The fatigue of the long working hours, the discrimination, and the abuses suffered were not always discussed within the family, and frequently indigenous migrants concealed
). Bunker, P. L., L. J. Campbell and R. J. Bunker, 2010, ‘Torture, Beheadings, and Narcocultus’, in R. J. Bunker (ed.), Narcos over the Border: Gangs, Cartels and Mercenaries, pp. 145–78 (Abingdon: Routledge). Carcedo, A. (ed.), 2010, No olvidamos ni aceptamos femicidio en Centroamérica (San José, CEFEMINA). CEDAW (Committee on the Elimination of Discrimination against Women), 2006, ‘Concluding Comments of the Committee of the Elimination of Discrimination against Women, Guatemala’, www.1.umn.edu/humanrts/cedaw/cedaw-Guatemala.htm. Center for Gender and Refugee Studies
wider scope of analysis.19 Practices of sorting bodies, or of specifically treating corpses, body parts, and human remains, thus appear in most of the cases presented in our volume. These ways of dealing with issues of purity and danger, while producing mass crime, reveal astonishing and strong symbolic oppositions, with structuralist resonances to these sorting practices. Thus, in post-revolutionary Iran, religious and ideological discriminations have been enacted in the treatment of corpses of political opponents and their burial, in contexts in which the state and
Lincopi 2015 : 110). Moving through these borders, bringing back to the present the story of why migration was necessary and even forced, can often become a gateway to pain. It is not surprising that in telling the stories of Mapuche families who inhabited the city at different times, one frequently encounters the casualisation of labour, abuse and discrimination. Torn between survival, exploitation and mutual support networks, one generation after another had to negotiate over and over again
.haaretz.com/news/national/1.539543. Accessed 2 August 2016. Luhmann, Niklas (1967) ‘The future cannot begin: temporal structures in modern society’, Social Research, 43(1): 130–152. Moss, Dorothy (2010) ‘Memory, space and time: researching children’s lives’, Childhood, 17(4): 530–544. Mui, C. Ada (1996) ‘Depression among elderly Chinese immigrants: an exploratory study’, Social Work, 41(6): 633–645. Nakash, Ora, Maayan Nagar, Anat Shoshani, Hani Zubida and Robin A. Harper (2012) ‘The effect of acculturation and discrimination on mental health symptoms and risk behaviors among adolescent