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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