By I. DUlfano, Isabel Dulfano
This ebook analyzes the literary illustration of Indigenous girls in Latin American letters from colonization to the 20 th century, arguing that modern theorization of Indigenous feminism deconstructs denigratory imagery and provides a (re)signification, (re)semantization and reinvigoration of what it capability to be an Indigenous lady.
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Additional resources for Indigenous Feminist Narratives: I/We: Wo(men) of an(Other) Way
Example text
The power of her word is never diminished – “my word cannot be erased by anyone” (mi palabra no la borra poder ninguno) (46) – with the caveat that her words are consonant with and faithful expressions of the hegemonic social, political, and religious order. Following her two eloquent female predecessors, Cumandá’s words “flow with fluency and unrestrained,” even if it is God who “moves” her tongue. Ironically, this paradoxical character imbued with language, a voice, and apparent power consigned by her multiple discourses manifests no agency or self-determination.
But there is no clean water available. The development ideal should face up to reality. She [Indigenous woman] bears the brunt ... who has the children, prepares food, acts as both mother and father. Programs are delayed because the government cannot decide if they should integrate the Indian into the Spanish language or teach Indians in their own. Illiteracy is another problem. Ignorance too. (Hooks 54) The study Mujeres Mayas y cambio sociall (Artigas and Ruiz 2001) identifies the primary obstacles Indigenous women confront in Chiapas Mexico and Guatemala when seeking to constitute themselves as social subjects.
Cusicanqui 2014, 281) Others use words – the enemy’s language as an arsenal to arm themselves and appropriate the “tools of the enemy” – creating “a rhetorical site of power” through the “appropriation, reinvention, and use of ” the conqueror’s language (Archuleta 2006, 89). Speaking for themselves has political, legal, social, and economic ramifications, as Menchú declared, “I must learn to speak Spanish so that we don’t need intermediaries” and to break down the linguistic barriers that divide them (Menchú 1984, 90).