Decolonizing Native Histories

Decolonizing Native Histories is an interdisciplinary collection that grapples with the racial and ethnic politics of knowledge production and indigenous activism in the Americas. It analyzes the relationship of language to power and empowerment, and advocates for collaborations between community members, scholars, and activists that prioritize the rights of Native peoples to decide how their knowledge is used. The contributors—academics and activists, indigenous and nonindigenous, from disciplines including history, anthropology, linguistics, and political science—explore the challenges of decolonization. These wide-ranging case studies consider how language, the law, and the archive have historically served as instruments of colonialism and how they can be creatively transformed in constructing autonomy. The collection highlights points of commonality and solidarity across geographical, cultural, and linguistic boundaries and also reflects deep distinctions between North and South. Decolonizing Native Histories looks at Native histories and narratives in an internationally comparative context, with the hope that international collaboration and understanding of local histories will foster new possibilities for indigenous mobilization and an increasingly decolonized future

Decolonizing Native Histories

Decolonizing Native Histories is an interdisciplinary collection that grapples with the racial and ethnic politics of knowledge production and indigenous activism in the Americas. It analyzes the relationship of language to power and empowerment, and advocates for collaborations between community members, scholars, and activists that prioritize the rights of Native peoples to decide how their knowledge is used. The contributors—academics and activists, indigenous and nonindigenous, from disciplines including history, anthropology, linguistics, and political science—explore the challenges of decolonization. These wide-ranging case studies consider how language, the law, and the archive have historically served as instruments of colonialism and how they can be creatively transformed in constructing autonomy. The collection highlights points of commonality and solidarity across geographical, cultural, and linguistic boundaries and also reflects deep distinctions between North and South. Decolonizing Native Histories looks at Native histories and narratives in an internationally comparative context, with the hope that international collaboration and understanding of local histories will foster new possibilities for indigenous mobilization and an increasingly decolonized future

La “Doble Columna” y la “Doble Conciencia” en la Obra de Manuel Manquilef

This essay analyzes the works of Mapuche intellectual Manuel Manquilef as examples of a "double consciousness" similar to that of African American intellectual W.E.B. Dubois. His Comentarios del Pueblo Araucano uses the colonial format of the double column in a new way, constituting a transgressive autoethnography of his people. ¡Las tierras de Arauco!, where he denounces the usurpation of his people, can help us better understand the Law of Land Division he brings to Congress. The essay concludes that his autoethnography is more successful as transgression because it creates a kind of "third column" of autonomous commentary about Mapuche history and culture, whereas his position on Mapuche lands gets caught in the contradiction between modernity and internal colonialism that is central to "double consciousness".Key words: Mapuche, autoethnography, internal colonialism.Este ensayo analiza los trabajos del intelectual Mapuche Manuel Manquilef como manifestaciones de una "doble conciencia" al estilo del intelectual Afro Americano W.E.B. Dubois. Sus Comentarios del Pueblo Araucano usan el formato colonial de la doble columna de forma nueva, constituyendo una autoetnografía transgresora de su pueblo. ¡Las tierras de Arauco!, donde denuncia la usurpación de su pueblo, sirve de trasfondo para comprender mejor la Ley de División que trae al Congreso. El ensayo concluye que su autoetnografía es más exitosa como trangresión, al crear una suerte de "tercera columna" de comentario autónomo sobre la historia y cultura Mapuche, mientras que su política sobre las tierras Mapuche se atasca en la contradicción entre la modernidad y el colonialismo interno que es central a la "doble conciencia".Palabras claves: Mapuche, autoetnografía, colonialismo interno