{"id":4819,"date":"2024-06-27T15:27:33","date_gmt":"2024-06-27T14:27:33","guid":{"rendered":"https:\/\/www.ub.edu\/ger\/?p=4819"},"modified":"2024-07-16T09:43:32","modified_gmt":"2024-07-16T08:43:32","slug":"workshop-indigenous-logics-indigenous-economies","status":"publish","type":"post","link":"https:\/\/www.ub.edu\/ger\/en\/workshop-indigenous-logics-indigenous-economies\/","title":{"rendered":"Workshop: Indigenous logics \u2013 Indigenous economies"},"content":{"rendered":"
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JULY 22, 2024<\/strong><\/h5>\n

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Indigenous logics <\/strong>\u2013 Indigenous economies<\/strong><\/h1>\n

Perspectives from the Andean Americas<\/strong><\/h2>\n

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Ruben Dar\u00edo Chambi, Juliane M\u00fcller & Philipp Schorch<\/em><\/strong><\/h4>\n

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Bilingual Hybrid Workshop (English and Spanish)<\/strong><\/h5>\n

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Barcelona, July 22, 2024<\/strong><\/p>\n

Room 409, C\/ Montalegre 6, Facultad de Geograf\u00eda e Historia (UB)<\/strong><\/p>\n

Zoom link.<\/a><\/span><\/strong><\/p>\n

If the link does not work, copy and paste to the browser:<\/strong> https:\/\/lmu-munich.zoom-x.de\/meeting\/register\/u5ErcO2oqD0tHtBPr32qJrTNYzKumIxYlq_g<\/p>\n

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Capitalism \u2013 founded on principles such as private property, self-interest, competition and market mechanism \u2013 has been described as the \u201cmost gigantic, totalizing, and all-encompassing universal system of evaluation known to human history\u201d (Graeber 2001). Consequently, it has been critiqued and indeed attacked throughout its history, among others, from Marxist to anarchist, feminist and post-colonial positions. Some of the alternatives presented are grounded in Indigenous ways of knowing and being. The case of Vivir Bien<\/em>, pursued as official government philosophy by the Plurinational State of Bolivia, is a prominent example. This state version of Vivir Bien<\/em> promotes values that are considered to be alternatives to, or opposites of, the capitalist model, such as a communitarian (distributive) economy, balance with nature, complementarity between men and women, and an anti-individualistic consciousness. Yet, capitalist structures, processes and practices are still around, including those enacted and perpetuated by Indigenous actors, such as Aymara traders in the very state of Bolivia.<\/p>\n

The workshop tackles this conundrum. Rather than opposing capitalism to unviable and romanticising alternatives, we seek ways in which different logics operate and intersect, and different values get inflected and reconfigured. More specifically, the workshop sets out to dig deep into Indigenous logics<\/em> through which Indigenous economies <\/em>come into being. For example, the economic activities of Aymara traders are based on moral concepts, material transfers, social interactions and local institutions, which are grounded in and enacted through particular cosmological frameworks and domains of subalternity, and which correspond with, but at the same time differ from, conventional market mechanisms and hegemonic trends of capitalist accumulation.<\/p>\n

We invite further historically, ethnographically and theoretically informed perspectives from across the Andean Americas aimed at gearing the apparently \u201call-encompassing universal system of evaluation\u201d towards particular instantiations, which offer alternatives through economic structures, processes and practices themselves, for example in their multifaceted relations to people, other-than-human beings and environments.<\/p>\n

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Programme:<\/strong><\/h5>\n

09:30-10:00 Welcome and introduction<\/p>\n

Chambi, Ruben Dar\u00edo (LMU Munich)<\/p>\n

M\u00fcller, Juliane (University of Barcelona)<\/p>\n

10:00-11:00 \u00a0 Cielo, Cristina (FLACSO, Ecuador)<\/p>\n

Coffee<\/p>\n

11:30-12:30 \u00a0 Le\u00f3n Gabriel, Doris (University of Bonn)<\/p>\n

12:30-13:30 Chambi, Ruben Dar\u00edo (LMU Munich)<\/p>\n

Lunch<\/p>\n

15:00-16:00 Iba\u00f1ez, Carmen (Freie Universit\u00e4t Berlin)<\/p>\n

16:00-17:00 \u00a0Rodr\u00edguez Arancibia, Ra\u00fal (Rutgers University)<\/p>\n

Coffee<\/p>\n

17:30-18:30 \u00d8degaard, Cecilie Vindal (University of Bergen)<\/p>\n

18:30-19:00 Conclusions<\/p>\n

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Workshop content<\/strong>:<\/strong>\u00a0<\/strong><\/h5>\n

Scenes from the Amazon: Proliferating connections and extended reproduction in volatile economies<\/strong><\/p>\n

Cielo, Cristina (FLACSO, Ecuador)<\/em><\/p>\n

To explore the social and political impacts of indigenous subjectivities, territories, and organizations\u2019 imbrication into global economies, we need to acknowledge the significant changes occurring in the contemporary unstable economic landscape. We know that \u201cmarket equilibrium\u201d is no natural phenomenon, as economists claim, nor is the market the rational, cold, and impersonal system denounced by its critics. Yet market logics undoubtedly create specific subjects and relations that are distinct from those configured in other economies. Based on work in and on the Ecuadorian Amazon and in dialogue with eco-social and feminist debates, I suggest that an important distinction between the concrete subjects constituted by market and indigenous logics (as ideal-types) is the discursive and practical emphasis on connections and relational reproduction found in indigenous economies. I share scenarios from the Amazon of the cultivation and production of a globalized food product, of the incorporation of indigenous territories into the petroleum industry and of the growth of illegal mining connected to international illicit economies, in order to help us identify how Amazonian emphases on affective ecologies configures a specific intertwining and the mutual transformation of shifting indigenous and volatile global economies.<\/p>\n

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\u00a0<\/strong>\u201cTe apjatan <\/em>y van girando. Ah\u00ed est\u00e1 el negocio, gira todo\u201d. Valores, afectos y capitales en las fiestas del Altiplano peruano <\/strong><\/p>\n

Le\u00f3n Gabriel, Doris (University of Bonn)<\/em><\/p>\n

Esta presentaci\u00f3n aborda algunos aspectos sobre la interrelaci\u00f3n de la cultura festiva y el \u00e9xito socioecon\u00f3mico de la poblaci\u00f3n del Altiplano peruano dedicada al comercio y producci\u00f3n en contextos migratorios. Las festividades y celebraciones sociales (re)creadas y expandidas en las ciudades, posibilitan la creaci\u00f3n y circulaci\u00f3n de diversos elementos que fortalecen los v\u00ednculos e identidades culturales-regionales y conforman un sistema de reciprocidad fundamental para sus econom\u00edas. Este sistema se ha desarrollado hist\u00f3ricamente en el Altiplano mediante experiencias de movilidad, intercambio y redes hasta su forma actual entrelazada con din\u00e1micas urbanas y capitalistas.<\/p>\n

Desde una perspectiva etnogr\u00e1fica y de longue dur\u00e9e<\/em>, exploro los valores culturales, afectos y capitales sociales, econ\u00f3micos, y simb\u00f3licos que sostienen las reciprocidades festivas. Estos elementos se despliegan a trav\u00e9s de las apjatas<\/em> (\u201cayuda\u201d, \u201cllevar algo\u201d en aymara), dones materiales como cerveza y dinero entregados por los invitados a los organizadores de fiestas como expresi\u00f3n de su v\u00ednculo y un compromiso de retribuci\u00f3n futura. Las apjatas<\/em> muestran c\u00f3mo las fiestas est\u00e1n inherentemente asociadas a sus econom\u00edas mediante pr\u00e1cticas ancladas en su historia cultural y son el capital econ\u00f3mico invertido en sus empresas. La l\u00f3gica c\u00edclica de la reciprocidad, la circulaci\u00f3n de las cervezas y las personas movi\u00e9ndose entre fiestas, instituciones y regiones son parte de una cultura festiva que contribuye a la movilidad social.<\/p>\n

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El qhatu<\/em> como espacio de expresi\u00f3n del suma qama\u00f1a<\/em> entre los comerciantes aymara en El Alto<\/strong><\/p>\n

Chambi, Ruben Dar\u00edo (LMU Munich)<\/em><\/p>\n

En las \u00faltimas d\u00e9cadas, la ciudad de El Alto se ha convertido en uno de los centros econ\u00f3micos m\u00e1s importantes de los Andes bolivianos. Su poblaci\u00f3n, principalmente compuesta por migrantes aymara provenientes de las zonas rurales, ha desarrollado un complejo sistema de mercados compuesto por miles de puestos de venta (qhatu<\/em> en idioma aymara) instalados a lo largo de diferentes calles, plazas y avenidas. \u00c9stos, con el tiempo, se han convertido en parte del paisaje urbano y la identidad de esta ciudad, lo que no ha impedido que su proliferaci\u00f3n tambi\u00e9n sea causa de controversia entre los responsables de la planificaci\u00f3n urbana bajo el argumento de que \u00e9stos representan un retraso en la imagen y el desarrollo de la ciudad.<\/p>\n

Esta presentaci\u00f3n, basada en una investigaci\u00f3n etnogr\u00e1fica, busca ahondar en el qhatu<\/em> aymara, como base de la econom\u00eda familiar, pero tambi\u00e9n como el espacio donde confluyen m\u00faltiples \u00e1mbitos de la vida del comerciante aymara. El estudio del qhatu <\/em>plantea diversos elementos para el estudio de las econom\u00edas ind\u00edgenas en los Andes, puesto que es m\u00e1s que un puesto de venta: es el sitio donde las familias consolidan la base de sus relaciones sociales y cosmol\u00f3gicas, la transferencia de conocimientos comerciales y el desarrollo de valores familiares. Es el \u00e1mbito donde se manifiestan sus l\u00f3gicas de bienestar o suma qama\u00f1a<\/em> y se proyectan las aspiraciones familiares. Tambi\u00e9n se constituye en un espacio pol\u00edtico, en el que se ejercen principios como la soberan\u00eda y el posicionamiento social, econ\u00f3mico y pol\u00edtico, reconfigurando la ciudad en sus t\u00e9rminos y disputando las formas modernizantes de planificaci\u00f3n urbana.<\/p>\n

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G\u00e9nero y econom\u00eda: Los mercados p\u00fablicos en los Andes<\/strong><\/p>\n

Iba\u00f1ez, Carmen (Freie Universit\u00e4t Berlin)<\/em><\/p>\n

El aparente desorden de los mercados p\u00fablicos en los Andes con sus abigarrados puestos de venta oculta una compleja estructura organizativa social que pretendo explicar y analizar te\u00f3ricamente en esta ponencia. El trabajo etnogr\u00e1fico realizado en mercados tanto de Ecuador como de Bolivia me permite demostrar que las categor\u00edas identitarias que se generan en estos espacios est\u00e1n marcadas por componentes que distan mucho de las expectativas que se tiene sobre lo ind\u00edgena<\/em>. Se trata de espacios donde no s\u00f3lo se negocian bienes sino tambi\u00e9n relaciones sociales, as\u00ed entonces tener un puesto en el mercado implica adem\u00e1s de una propiedad f\u00edsica un acuerdo simb\u00f3lico socialmente reconocido para ocupar un espacio. En esta negociaci\u00f3n, entre actores en su mayor\u00eda mujeres con una fuerte raigambre ind\u00edgena encontramos l\u00f3gicas de hacer comercio que a menudo parecen contradictorias con los principios de la econom\u00eda cl\u00e1sica que hoy pretenden universalidad. Es cierto que cooperan entre ellas, pero tambi\u00e9n es cierto que compiten. Me interesa, por un lado, debatir las consecuencias de la ausencia del factor cultural en los supuestos b\u00e1sicos de la econom\u00eda cl\u00e1sica y por otro, proponer una mirada cr\u00edtica al concepto del \u201cagente racional\u201d desde la agencia econ\u00f3mica vern\u00e1cula de las q\u00b4ateras<\/em> (comerciantes ind\u00edgenas) de los mercados p\u00fablicos de los Andes.<\/p>\n

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Becoming an Urban Andean Trader in the Plurinational State of Bolivia.<\/strong><\/p>\n

Rodr\u00edguez Arancibia, Ra\u00fal (Rutgers University)<\/em><\/p>\n

During the late 20th century, Bolivia experienced a turbulent history that ultimately led to the inauguration of the first indigenous president in 2007. Amid this turmoil, a group of Andean urban traders gained prominence in participating in China’s global supply. In the following decades, their presence not only transformed urban settlements in Bolivia but also revolutionized ideas on indigeneity. Terms such as \u201cqamiris\u201d or indigenous bourgeoisie coined by scholars and activists have emerged and come to label these successful entrepreneurs who like to refer to themselves as such. This transformative impact of the Andean urban traders has reshaped the country’s perception of indigenous people.<\/p>\n

Over the last decades, El Alto, the largest Andean urban settlement, has become a prominent display of entrepreneurial \u201cwealth.\u201d Despite the political and economic crisis in the region, the boomtown of El Alto has succeeded in trading low-cost Made-in-China goods and, more recently, in real estate ventures, among other sectors. However, the rise of the city and its economics has been a result of the application of neoliberal reforms, whether they succeeded or failed, since the mid-1980s. The 2003 Guerra del Gas has been pivotal to the emergence of a new kind of indigeneity, such as self-identification. Based on the results of ethnographic research and by analysing the \u201cassemblage\u201d of performances, discourses, and institutions, this presentation examines the emergence and the effect of becoming of Aymara urban indigenous entrepreneurship in El Alto, Bolivia.<\/p>\n

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Trading practices in the Andes as claims to \u2018sovereignty otherwise\u2019<\/strong><\/p>\n

\u00d8degaard, Cecilie Vindal (University of Bergen)<\/em><\/p>\n

This presentation reflects over the economic activities of Quechua and Aymara traders operating in the Peruvian-Bolivian border areas. Considering how their practices are grounded in local concepts and institutions, I seek to contribute to the discussion about Indigenous economies by asking if these practices can be seen also as a question about sovereignty. As the traders claim their right to conduct businesses \u2013 and redirecting profits through material transfers with kin, colleagues, and the powerful landscape \u2013 they simultaneously make a range of other claims; to self-determination, land, and control over commodity flows, in short, to define the terms of their own existence without undue interferences. I suggest, for instance, that the offerings traders make to the landscape \u2013 to secure well-being and prosperous businesses \u2013 cannot be considered simply as apolitical remnants of traditional practice, but as indexing their intimate relation to the land and part of various \u2018translations of value\u2019 in this context. One may further ask if these claims and practices amount to claims to a \u2018sovereignty otherwise\u2019, and if traders thus can be seen as re-writing the history of Indigeneity; operating in ways that break down dichotomies of Indigeneity versus modernity and capitalism. I propose that drawing on a notion of sovereignty may open new ways to think of the political dimensions of these practices.<\/p>\n

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Workshop Indigenous logics \u2013 Indigenous economies PDF Programme.<\/a><\/span><\/strong><\/p>\n

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\"\"<\/p>\n","protected":false},"excerpt":{"rendered":"

JULY 22, 2024     Indigenous logics \u2013 Indigenous economies Perspectives from the Andean Americas   Ruben Dar\u00edo Chambi, Juliane M\u00fcller & Philipp Schorch     Bilingual Hybrid Workshop (English and Spanish)   Barcelona, July 22, 2024 Room 409, C\/ Montalegre 6, Facultad de Geograf\u00eda e Historia (UB) Zoom link. If the link does not […]<\/p>\n","protected":false},"author":1,"featured_media":4810,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"categories":[43],"tags":[],"class_list":["post-4819","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-workshop"],"_links":{"self":[{"href":"https:\/\/www.ub.edu\/ger\/en\/wp-json\/wp\/v2\/posts\/4819","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.ub.edu\/ger\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.ub.edu\/ger\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.ub.edu\/ger\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.ub.edu\/ger\/en\/wp-json\/wp\/v2\/comments?post=4819"}],"version-history":[{"count":7,"href":"https:\/\/www.ub.edu\/ger\/en\/wp-json\/wp\/v2\/posts\/4819\/revisions"}],"predecessor-version":[{"id":4872,"href":"https:\/\/www.ub.edu\/ger\/en\/wp-json\/wp\/v2\/posts\/4819\/revisions\/4872"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.ub.edu\/ger\/en\/wp-json\/wp\/v2\/media\/4810"}],"wp:attachment":[{"href":"https:\/\/www.ub.edu\/ger\/en\/wp-json\/wp\/v2\/media?parent=4819"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.ub.edu\/ger\/en\/wp-json\/wp\/v2\/categories?post=4819"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.ub.edu\/ger\/en\/wp-json\/wp\/v2\/tags?post=4819"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}