By Egla Martínez Salazar
In this engaged critique of the geopolitics of data, Egla Martínez Salazar examines the genocide and different kinds of nation terror similar to racialized feminicide and the assault on Maya youth, which happened in Guatemala of the Nineteen Eighties and '90s with the complete help of Western colonial powers. Drawing on a cautious research of lately declassified country 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 heart of her publication is an exam of the way coloniality survives colonialism—a an important element for figuring out how modern hegemonic practices and ideologies similar to equality, democracy, human rights, peace, and citizenship are deeply contested terrains, for they convey nominal equality from useful social inequality. whereas many within the worldwide North proceed to benefit from the advantages of this domination, hundreds of 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 resources for Global Coloniality of Power in Guatemala: Racism, Genocide, Citizenship
Spatially, these cities were thought of as the center of the colonial project and as replicas of cities in Spain, especially Santiago de los Caballeros de Guatemala, Guatemala’s capital at that time. As the chronicles of Fuentes y Guzmán demonstrate, the emphasis on cities as being the center of the colonial project meant that “the city” was the invention of Europeans. ” Furthermore, to insist on “the city” as the heart of the colonial kingdom, as Martínez-Peláez names colonial rule, also meant to make it clear that the first colonizers had to be remembered, by Criollos and their children, as the facilitators of the abundance in Criollos’ 36 Chapter 2 lives (Martínez-Peláez 1982: 139-41).
Moreover, Indigenous Peoples’ resistance to European colonizers planted the seeds for the collective memory of resistance among contemporary Mayas, Xinkas, Garífunas, Mestizos, progressive Ladinos, and Criollos. Nevertheless, conquest and colonialism hit hard the social, cultural, and natural scientific knowledge of the Maya civilization in the fields of astronomy, medicine, linguistics, philosophy, literature, poetry, and textile production, to name a few (Cabrera 1992). Despite the deliberate and planned destruction of Maya knowledge, the Maya Cosmovision has survived as a strong practice of oral history, and recently in its written form it has been translated into Spanish.
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. (2000: 538) 3 The genealogical approach to Guatemala I develop here pays attention to specific moments within major happenings—such as the Conquest, colonialism, and the social organization of racism, as well as to cyclical patterns that have shaped Guatemala as internally exclusionary, at the same time as the country has been cast as colonized and dependent within the colonial/modern world capitalist system.