Ethnic groups in Peru have had a unique cultural and historical experience, and different from other experiences of other groups. This is not a conceptual blend (mestizos, cholificacion, modernization genetics and so on.) Can solve the problems of racism and discrimination, if not on historical experience and cultural exclusivity of each group and in regard to differences in Regarding the diversity of indigenous languages and linguistic diversity of Castilian, in respect racial diversity-ethnic, gender, labor, and in regard to be different sharing the same civil rights, politicians and citizens.
Jorge Yeshayahu Gonzales-Lara
Despite being a country with a diversity of ethnic and multicultural diversity, there is much racism in Peru. Racial discrimination is not a novelty. It is a result of a long process that has lasted for centuries, which excludes a segment of the population on the basis of ethnicity and belittles its cultural manifestations. Racism appeared in the nineteenth century Europe in order to justify the supremacy of an alleged "race" white on the rest of humanity.
The racism in Peru is a form of discrimination against people using racial skin tone, so that some are considered superior to others. Racism is so intentionally or as a result, the reduction or cancellation of the human rights of those discriminated against. Racism is often closely linked and be confused with xenophobia, or "hatred, disgust or hostility towards foreigners." But there are some differences between the two concepts, and that racism is an ideology of superiority, while xenophobia is a feeling of rejection; moreover xenophobia is directed only against foreigners, unlike racism. Racism is also related to other concepts with which sometimes tends to be confused, as ethnocentrism, caste systems, classism, colonialism, and even homophobia.
In reviewing our history, we understand how political decisions have been taken from an exclusion of the population, and different ethnicities to the white (Andean, Amazon, black, Creole, Mestizo and other ethnicities). The ethnic group with this name refers to a human group that has similar physical and biological features, in addition to sharing historical traditions, languages, cultures, beliefs and values, and that is a group that forms a socio-cultural community forged historically. Tribes in Peru have a common evolutionary family tree, and sit on relations of kinship and heritage going back to distant eras of the past millennium del Peru.
In 1821, the year in which declared independence, was formalized as the national language Castilian, even though they only spoke what 10% of the population, which clearly indicated independence only for the elite. Similarly, indigenous communities were disappearing, leaving landowners to take their land, pushing them to a kind of feudal system and paternalistic. The differences are abyss when it denied political participation to indigenous people. Only landowners, directly related to the oligarchy, had access to matters of power. The European migration,
the picture does not change: the migrants were absorbed by families Creole, incorporating them into their prejudices.
Throughout the twentieth century, there were changes in Peruvian society to become a centralist country. This generated overpopulation of Lima, which forced the authorities to exercise certain measures to prevent further migration field-city (one of them originated among some congressmen, who presented the idea to build a wall or toll, which obstruct immigration Andean ).Thus, racism is intensified in Creole Lima, who distanced themselves from their aboriginal languages.
The twentieth century not only meant in Peru our incorporation into capitalism as a country and an economy dominated neocolonial, but also began a series of racist speeches by many intellectuals of aristocratic origin. José de la Riva Agüero and Osma, Victor Andres Belaunde, Alejandro Deustua, Francisco Garcia Calderon and Honorio Delgado, among others.
For Riva Agüero Indian lived secretly in a position hostile and vindictive; Deustua for the Indians were unhappy poor and illiterate, whereas Delgado became a supporter of Nazism (Yarasca 2003).
The issue of identity and peruanidad it has been extremely contentious in the social history of Peru. Certainly from the "independence" of Peru one of the characteristics of constant thought and Peruvian political projects was the denial of the past and traditions of Peru as a multiethnic nation in order to introduce new models of society.
The nineteenth century liberalism of the past reneged Hispanic from the outset and tried to recreate the legal and political models of American and French revolutions in a radically different reality.
Probably the utopianism of formalistic intellectual elites and their inability to create adequate institutions to the social reality of the country was one of many causes of the constant conflict between the legality of the Peruvian state and the real power exercised by the warlords.
Subsequently the positivists, among which stressed Javier Prado, in addition to pose a dark approach of the past virreinal racist outlined a vision of the indigenous population based on social Darwinism. For them the past should be overcome by
the ideals of order and progress taking as paradigms to Anglo-Saxon and Germanic peoples.
The Peru was seen as a people sick and one of the main causes of this disease was the race. Only the immigration of "superior races" and the introduction of a new educational model could make the country achieve the transition from barbarism to civilization.
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