By Gabriela Vargas-Cetina
Steffan Igor Ayora-Diaz / Beth A. Conklin
/ Les W. box / Katie Glaskin / Frederic W.
Gleach / Tracey Heatherington / June C.
Nash / Bernard C. Perley / Vilma Santiago-
Irizarry / Timothy J. Smith / Sergey
Sokolovskiy / David Stoll / Gabriela Vargas-
Cetina / Thomas M. Wilson
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Extra resources for Anthropology and the Politics of Representation
Is] socially constituted as actual class positions” (Kearney 2004, 319, his emphasis), with the implication that this might be the case for other ethnically and racially demarcated groups. During and after the social mobilizations of the late 1960s, anthropologists working within the Marxian analytic tradition came to understand the identity-based social movements of the last half of the twentieth century with an increasingly sophisticated theoretical armature that developed in relation to the historical events shaping social movements outside of the academy.
This short resume of the last two decades of Ohlone chronology historicizes the significance of the identity discourse for this small tribe, as well as for anthropologists (such as myself ) who have worked for and with them. This double historicization illustrates the way that the historical (re)construction of identity becomes the means to living what eventually become at least partially essentialized traits, suggesting that essentialism is the outcome of successful identity construction. These are therefore not opposed, dualistic concepts or processes, historically speaking, I would argue.
Hence the CEH confined itself to indicting the army for genocide in four local populations between 1981 and 1983: the Ixil Mayas, the Q’anjob’al and Chuj Mayas, the K’iche’ Mayas of Joyabaj, Zacualpa, and Chiché, and the Achi Mayas. Unfortunately, the 1948 Convention on the Prevention and Punishment of Genocide excludes mass killing based on pol itical criteria. Thus, if the army was targeting civilians for supporting a pol itical movement, then its massacres would not be genocide. Instead, they would be crimes against humanity—a category that does not resonate the way genocide does.