Musings on Geertz and Time

“There is, in such matters, no simple progression from ‘traditional’ to ‘modern,’ but a twisting, spasmodic, unmethodical movement which turns as often toward repossessing the emotions of the past as disowning them…. This undeniable, commonly denied, fact–that whatever the curve of progress may be, it fits no graceful formula–disables any analysis of modernization which starts from the assumption that it consists of the replacement of the indigenous and obsolescent with the imported and up-to-date. Not just in Indonesia, but throughout the Third World–throughout the world–men are increasingly drawn to a double goal: to remain themselves and to keep pace, or more, with the twentieth century” (Geertz 1973: 319-320)

Musings: I love this image of a person as twisting and spasmodic as they navigate through time. The past and future both pulling at their arms, hair, and skin, both wanting the primary spot at the table. But the human tries to appease them both, brings them together in this particular moment in time, sings them a lullaby, maybe, to ease their tormenting and to show that they can exist at once in the same place. But the mind of the human remains troubled, because the world is asking them to pick a favorite but they do not want to decide.

Everywheresomeone is matching advanced ideas and familiar sentiments in order to make some variety of progress look less disruptive and some pattern of custom less dispensable” (Geertz 1973: 321)

References:

Geertz, C. 1973. The Politics of Meaning. In The Interpretation of Cultures (pp. 311-326). New York, NY: Basic Books.

Wila Kjarka: Race and Indigeneity in the Bolivan Andes

“‘Words such as science, progress, and civilization function as codes for racialized social difference. Their constant, almost mantric, use in the classroom as the effect of instilling in children their inferior status, which they themselves quite often understand in ethnic and racial terms. One girl, Augustina, told me that “White people are better because they are clever and live in the cities and are wealthy; we indians (indios) are poor and stupid, but we are better than black people.” From this and many other comments, it is clear that children are learning the lesson of their inferiority despite the aspirations of the education reform. In this horas civicas and in numerous other instances in their education, children learn that the space they inhabit–the land on which they work and which sustains them–is unequivocally devalued by their teachers and non-indian Bolivians in general. One could summarize schooling thus: It is where children learn that they are indians. It seems, then, that children have to learn that they are indians before they can be turned into civilized mestizos. The first part of this pedagogical project appears to be very successful; the second part, it seems, rather less so.” (Canessa 2012: 196-97)

“Progress is a Metal Flagpole” is the title of Andrew Canessa’s chapter on education and knowledge in the face of progress and civilization in a small village in the Bolivan Andes. His book as a whole explores indigenous identity in the town Wila Kjarka and the ways Bolivian peasants are racialized and discrimated against. The title of the chapter alludes to the misplaced notion of what ‘progress’ should do. Instead of asking for more teaching materials to better the children’s education, the schoolteacher states that they need a metal flagpole to replace their homemade (and therefore ‘backwards’) wooden one.

What strikes me most about this quote is the young girls statement. She seems resolute in her description of her position within society, compared to others both above and below her. What must it do to somebody who believes that they really are inferior? And what must it do to their interactions with those whom they see as both above and below them?

I am not well enough informed to discuss in-depth the complexity of race in Latin America, but Canessa does a beautiful job exploring what it means to be indigenous in Bolivian society, and how it permeates through life in this small Andean village. His book is a good starting point into thinking about important contemporary race discourses.

References:

Canessa, A. 2012. Intimate Indigeneities: Race, Sex, and History in the Small Spaces of Andean Life. Durham: Duke University Press.