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Blackness in the Andes: Ethnographic Vignettes of Cultural by Jean Muteba Rahier (auth.)

By Jean Muteba Rahier (auth.)

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Additional resources for Blackness in the Andes: Ethnographic Vignettes of Cultural Politics in the Time of Multiculturalism

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1). I prefer to use “presence” of blackness over “representation” of blackness because blackness is actually not “re-presented” in the text and performances of the celebrations under scrutiny here. During the Afro-­Esmeraldian Holy Week, blackness is, as it were, a “given”; it is there in the disguised and non-disguised entirely black population of the village. All who attend, participate, and perform in the various ceremonies of the five-day Easter celebration (from Holy Wednesday 38 Blackness in the Andes through Holy Sunday) are black.

Today, with the progressive integration of the province into the national and global economy, Décimas tend to disappear. Migration of young Afro-Esmeraldians from the small villages hidden deep in the forest of the northern region of the province to urban areas interrupts the transmission of oral tradition from one generation to the next. On the other hand, following outmigration to cities, many young people look down on Afro-Esmeraldian Décimas, which they see as backward and a vestige of the past.

Fame, which lives inside everything, 21. Le dijo, viendo el joyel, 21. Told him as he examined the jewel, 22. Que al sol en belleza unita, 22. That the sun which with beauty unites, 23. Que hallaría para el 23. So it would find for him 24. En Austria una Margarita. 24. The Marguerite in Austria. 25. Austria también pretendía, 25. Austria was also courting, 26. Dudosa, informarse della, 26. Doubtful, obtaining information for her, 27. Y certificóle un dia 27. And one day guaranteed her 28.

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