Discrimination and coloniality in Rafael Correa's Ecuador (2007-2017)

Two forms of discrimination against indigenous people in Ecuador are examined: ventriloquism, when non-indigenous people speak on behalf of indigenous people; and public racism, when State authorities use repression based on the humiliations practiced in their colonial past. The example of ventriloq...

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Detalhes bibliográficos
Autor: Carmen Martínez Novo
Tipo de documento: artigo
Estado:Versão publicada
Data de publicação:2018
País:México
Recursos:Universidad Autónoma Metropolitana
Repositório:Repositorio Institucional de la UAM Iztapalapa
Idioma:espanhol
OAI Identifier:oai:bindani.izt.uam.mx:0v838082t
Acesso em linha:https://doi.org/10.24275/uam/izt/dcsh/alteridades/2018v28n55/Martinez
Access Level:Acceso aberto
Palavra-chave:info:eu-repo/classification/LEM/Pueblos indígenas -- Ecuador -- Política y gobierno
info:eu-repo/classification/LEM/Indios de América del Sur -- Ecuador -- Condiciones sociales
info:eu-repo/classification/LEM/Indios de América del Sur -- Ecuador -- Relaciones gubernamentales
info:eu-repo/classification/LEM/Discriminación -- Ecuador
info:eu-repo/classification/LEM/Ecuador -- Política y gobierno -- 2007-2017
info:eu-repo/classification/cti/x 5
Descrição
Resumo:Two forms of discrimination against indigenous people in Ecuador are examined: ventriloquism, when non-indigenous people speak on behalf of indigenous people; and public racism, when State authorities use repression based on the humiliations practiced in their colonial past. The example of ventriloquism discussed is the concept of good living, or Sumak Kawsay, during Rafael Correa’s government. The examples of public racism are taken from the repressive practices of the security forces of the regime. This article also reflects on the role of some decolonial scholars in informing and promoting the policies of the government of Rafael Correa towards indigenous peoples and the environment. It is argued that while these academics have called the regime decolonial, its ventriloquist and repressive practices are based on a repertoire with deep colonial roots.