Abstract
According to many measures, Mapuche women have become empowered due to education, employment, and a demographic shift from the countryside to the major cities of Chile where their income-generating opportunities are greater. The Mapuche comprise 10% of the population of Chile and were only subjugated and incorporated into the Chilean nation as of the late 1800s. This chapter applies an intersectional and postcolonial framework to analyse a series of interviews with Petronila Catrileo, a Mapuche woman leader and elder, who worries that the achievements of the twenty-first century may pale when compared to the loss of Mapuche ways of life, connection to the land, and language in present-day Chile. This research is particularly important for Chile on a policy level where government offices serving women and indigenous people seldom interact, and when they do, they tend to reify differences between state employees and the people they serve. This chapter is also relevant for researchers and policymakers, more broadly, who often apply their own particular analytical lenses instead of an intersectional one when working with marginalized populations.
Poem excerpt by Graciela Huinao (2009)
It’s your life
—my father once told me—placing a fistful of earth in my hand.
Es tu vida
—me dijo—una vez mi padre
colocándome un puñado de tierra en la mano.
Ta mi mongen
—pieneu—kiñechi ta ni chau
Tukulel-eneu kiñe runa mapu ñi kü
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- 1.
The definitions of “indigenous peoples” include a long-term commitment to a place and ways of knowing and being in the world that are different than Western ones. Linda Tuhiwai Smith, a Maori researcher, explains the emergence of the term, “indigenous peoples”: “It is a term that internationalizes the experiences, the issues and the struggles of some of the world’s colonized peoples. … They share experiences as peoples who have been subjected to colonization of their lands and cultures, and the denial of their sovereignty, by a colonizing society” (2012: 7). Similar to Radcliffe (2015b), I also use “indigenous” to signal state labels as well as broad self-identification (Radcliffe 2015a: 2, 2015b: 17).
- 2.
“Critical” isn’t just about deep thought or weighty reflection. “Critical” means thinking about how the research elicits a response in the reader. “Critical” is about social justice. “(T)he term ‘critical’ means criticizing, rejecting, and/or trying to fix the social problems that emerge in situations of social injustice” (Collins and Bilge 2016: 39).
- 3.
For a summary of the history of Mapuche resistance to the Spanish and the later subjugation by the Chilean state, please see chapter two of my book (Cosgrove 2010).
- 4.
Winka means thief or Chilean in Mapudungún.
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Cosgrove, S. (2019). “Who Will Use My Loom When I Am Gone?”: An Intersectional Analysis of Mapuche Women’s Progress in Twenty-First-Century Chile. In: Hankivsky, O., Jordan-Zachery, J.S. (eds) The Palgrave Handbook of Intersectionality in Public Policy. The Politics of Intersectionality. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-98473-5_24
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DOI: https://doi.org/10.1007/978-3-319-98473-5_24
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