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Many Aspects of Colonialization
Blacks, Indigenous People & Mestizajes
7/26/2012
Sanghamitra Pottam |

Class cruelty and racial discrimination, often combined with a further sexual suppression of women; merge to form systems of domination that for centuries have conquered indigenous peoples and blacks to the interests of a ruling white or mestizo elite in Latin America. This cruelty has taken a variety of forms, slavery, and confiscation of land and water to suppression of cultures and even genocide.
Latin America as a region exhibits high degrees of racial inequality and discrimination against blacks and indigenous people. Indians and blacks both represent significant percentages of Latin America’s total population, and both groups suffer from social exclusion as well. Even though the Indigenous people and Blacks were at the bottom of the pile, Blacks are less institutionalized than indigenous people. Blacks are automatically assumed to be slaves as it is considered to be legal among the Spanish. As for Indians are concerned, they would have been considered slaves too if they had been cannibals. Indigenous people and Blacks thus had different locations in the colonial order, both socially and conceptually. Even though indigenous people were protected, they were exploited as well. Blacks were slaves, even though they had some legislation rights, the Spanish feared they might lose control so the difference continued. So, the Spanish maintained three categories: Spanish, indigenous people, and Africans. As the Spanish snatched the indigenous land from the Indians, they ran away and stayed hidden in the forests and some got used to the rural lives. This caused the rift between the connection of indigenous people and their identity as original indigenous people.
When the indigenous people stayed back in the rural area the ideal of separation was undermined by mestizaje, sexual mixture. The Spaniards, free blacks; who bought themselves eventually to free themselves and slaves interbred so racial classification was adaptable and dozens of labels existed. No matter how many labels existed, the whites were always on the top, indigenous people and Blacks at the bottom.
When Brazil became independent it became a Republic in 1891 but it was still under influence of general European liberalism and the Indigeneity was under attack. Even though the legal discrimination was removed, the distinction between Indians, blacks and mestizos was never actually removed from the national outlook. And gradually it was established by human biology that in Western scientific racism lowered blacks and indigenous people to a permanently inferior status.
Yes, blacks were labeled as inferior forever but their interest in music didn’t stop them from getting rid of that label. For example, in Cuba during 1920s and 1930s there was a trend of afro-cubanismo in literacy circles. (Wade, 2010) These were merely distractions, or let’s say a break, from scientific rationality. Afro-Cuban music was making a big impact worldwide. Even though there were strong elements in these trends of the assumption by whites of exotic aspects of black culture, blacks were an scarce sight in the dance orchestras that played Afro-Cuban music, nevertheless it was certainly an exit from the images of black being called as simply backward and inferior.
Creating a homogenous national culture is like trying to hide your dark skin behind a bucket of foundation and calling yourself blonde. Just because we don’t see the indigenous people in their original dresses doesn’t mean they don’t exist, they blended into the crowd to avoid the continuous genocide. The triumphs of having a homogenous culture was merely enforced, Indians chose to be hidden in the fear of being killed. Suppressing a diverse group of people to look alike is not considered to be a mutual consent. In order to have a homogenous culture the whites, mestizajes, and the indigenous people need to coexist harmoniously. During the dictatorship of General Maximiliano Hernández Martínez, the dissatisfaction with the unfair distribution of wealth caused a social uprising. Great crowds of peasants armed with farm tools gathered in the streets and in the middle of the town, and took over the town centers. Assuming this was the victory they celebrated but little did they know that their happiness was bound to last for only a few moments. The dictatorship struck back, with one of the worst massacres of the continent occurring on January 22, 1932. On this day, more than three thousand farmers, indigenous and political leaders in Izalco, Nahuizalco, Ateos, Juayua and other places, protested low wages, unfair distribution of land and hoarding of wealth in the hands of a few elite Salvadoran families. Eventually the military dictatorship justified the slaughter by linking communists to indigenous people as synonymous entities. (The Mantanza, Tilly’s, 2005)
Mestizaje was designed to blur racial differences through a process of physical and cultural racial mixture in which whitening was the goal. It also implies a double standard experience through the mixed-race bodies, one in which a sense of belonging coexists with an awareness of exclusion. When people, communities of nations work towards mixing, as in transforming, then then they are considered to be included. The failure to recognize distinct racial and ethnic groups as citizens of the nations with equal rights led to the exclusion of indigenous and Afro-descendent groups. All over Latin America there are levels of beauty where the whiter you are the better status you have regardless of how much wealth you possess. Light brown skinned are possibly considered to be pretty and blackness and indigenous skin are referred to as ugly even though the dark skinned people are sexually desirable. This causes the transformation, when the black or indigenous are mixed with whites to produce a brown rather than black or indigenous body. Subtle exclusions are even created within the families due to the inclusion and exclusion of mestizaje. For Example, in Medelin, Columbia, a family has two daughters one has light skin tone whereas the other has dark skin tone and they had very different social trajectories and networks. The daughter with lighter skin received special treatments in the families. People choose to whiten their kin’s skin so that they can potentially have a higher standard than a brown person. This concept was established in Mexico. (Wade, 2010; Moreno Figueroa, 2008) What is the purpose of colonialization? Why did the whites practically swiped the lands of indigenous’ or blacks’ clean? Wolfe says, it’s not about race, or religion, ethnicity, grade of civilization etc. but access to territory. Territoriality is settler colonialism’s specific, irreducible element. Settler colonialism is not far from genocide, some old needs to be destroyed to create some new on top of it. Here the destruction is referred to genocide and building something is referred to settler colonialism. In comparative fashion, the relationship between genocide and the settler-colonial tendency term is also referred to as the logic of elimination. As practiced by Europeans, both genocide and settler colonialism have typically engaged the organizing grammar of race. But the mere fact that race is a social construct does not of itself tell us very much. Different racial establishments encode and reproduce the unequal relationships into which Europeans forced the populations concerned. For instance, Indians and Black people in the US have been racialized in opposing ways that reflect their opposing roles in the formation of US society. Black people’s enslavement produced an inclusive categorization that automatically enslaved the offspring of a slave and any other parent. During the time of slavery, this arrangement became fully racialized in the “one-drop rule,” whereby any amount of African ancestry, no matter how remote, and regardless of phenotypically appearance, makes a person Black. In contrast, for Indians, non-Indian ancestry compromised their indigeneity, producing “half-breeds,” a regime that continues in the form of blood significant regulations. As opposed to enslaved people, whose reproduction enlarged their owners’ wealth. Indigenous people obstructed settlers’ access to land, so their increase was counterproductive. In this way, the restrictive racial classification of Indians straightforwardly furthered the logic of elimination. So, we can’t simply say that settler colonialism or genocide have been targeted at particular races, since a race cannot be taken as given. Black people were racialized as slaves; slavery established their blackness. Respectively, Indigenous North Americans were not killed, driven away, romanticized, assimilated, fenced in, bred White, and otherwise eliminated as the original owners of the land but not because of them being indigenous people. (Wolfe, 2007) In conclusion, for all indigenous people land is a condition for life and a full accomplishment of the culture and this was snatched away from them. It is of vital importance to know that the atrocities of indigenous people and black people went through can’t be condoned. There is some distinction between the way of life of indigenous and black people. Black people have faced the unwantedness because everyone wants to whiten themselves to be considered as mestizajes. Even though people claim to say that there is no discrimination but it invisibly exists.