Juan Gregorio Palechor by Myriam Jimeno

8/13/2019 Juan Gregorio Palechor by Myriam Jimeno

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The Story of My Life

JUAN GREGORIO

PALECHOR

Myriam Jimeno With a Foreword by Joanne Rappaport


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JUAN GREGORIO PALECHOR

Latin America in ranslation / En raduccin / Em raduoSponsored by the DukeUniversity o North Carolina Program in

Latin American Studies


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Narrating Native Histories :

K. sianina LomawaimaFlorencia E. MallonAlcida Rita Ramos

Joanne Rappaport

:

Denise Y. ArnoldCharles R. HaleRoberta HillNoenoe K. SilvaDavid Wilkins

Juan de Dios Yapita

Narrating Native Histories aims to foster a rethinking o theethical, methodological, and conceptual frameworks withinwhich we locate our work on Native histories and cultures. Weseek to create a space for effective and ongoing conversations be-tween North and South, Natives and non-Natives, academicsand activists, throughout the Americas and the Pacic region.

Tis series encourages analyses that contribute to an under-standing o Native peoples relationships with nation-states,including histories o expropriation and exclusion as well asprojects for autonomy and sovereignty. We encourage collabo-rative work that recognizes Native intellectuals, cultural inter-preters, and alternative knowledge producers, as well as proj-ects that question the relationship between orality and literacy.


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JUAN GREGORIO PALECHOR

Te Story o My Life

by Myriam Jimeno

ranslated by Andy Klatt Foreword by Joanne Rappaport

2014


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2014 Duke University PressAll rights reservedPrinted in the United States o Americaon acid-free paper Designed by Amy Ruth Buchanan

ypeset in Quadraat by seng Information Systems, Inc.

Tis translation was funded by the Duke/UNC Consortiumfor Latin America in ranslation.

Library o Congress Cataloging-in-Publication Data Jimeno, Myriam.

[Juan Gregorio Palechor. English] Juan Gregorio Palechor : the story o my life / by Myriam Jimeno ;

translated by Andy Klatt ; foreword by Joanne Rappaport.pages cm(Narrating native histories) (Latin Americain translation/en traduccin/em traduo)Includes bibliographical references and index.

978-0-8223-5522-9 (cloth : alk. paper) 978-0-8223-5537-3 (pbk. : alk. paper)

1. Palechor, Juan Gregorio, 19231992. 2. YanaconasBiography. 3. PeasantsPolitical activityColombia.

. Jimeno, Myriam. Juan Gregorio Palechor. ranslation of:. itle. . Series: Narrating native histories. . Series:

Latin America in translation/en traduccin/em traduo.3429.3. 3 35513 2014

986.10635dc232013026437


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CONTENTS

ix Foreword by Joanne Rappaport xiii Preface xv Acknowledgments 1 Introduction

Part 1. Narrations, Life Stories, and Autobiographies

10 For Tose Who Come After

12 Te Anthropological Narrative as Dialogue

14 Life Stories, Biographies, and Autobiographies

17 Recovering the Subaltern Vision

19 Reality, Experience, and Expression: Te Authorship o Oral Histories

22 Debates on echnique in Life Stories

Part 2. Juan Gregorio Palechor: Between the Community and the Nation

28 Identity and Ethnic Re-creation

35 Ethnicity as a Social Relation

37 Te Limits o Diversity and Ethnic Recognition

44 Juan Gregorio Palechor: Between the Community and the Nation

54 Cauca, theResguardo o Guachicono, and Indigenous Movements

60 Identity and the Struggle for the Resguardo

65 A Politics o Our Own and the Reinvention o Identity


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Part 3. Juan Gregorio Palechor: The Story of My Life

76 Where I Come From: Five Generations o the Macizo Colombiano and Guachicono

78 Recognizing the Way o the World and Observing the Weather 80 Life on the Resguardo

88 Our Nervousness about School and What We Were aught

92 Te Harshness o Family Life and the Art o Agriculture

96 When I Was Conscripted

102 Learning New Tings

104 Public Life and Political Violence 110 During the Violence, I Was Forced by Necessity to Work as a interillo

119 Te Formation o Community Action Committees: Te Liberal Revolutionary Movement and the National Front

124 Religion, Money, and Politics

131 Working with the and the Political Parties

135 Te Management Class o the Catholic Religion 138 Looking for an Organization: Te Campesino Association and the Indigenous Organization

143 My Work in

148 Te Struggles o CRIC and Indigenous raditions

156 Politiqueros and Teir Empty Words

158 Why an Organization o Indigenous People?

163 Appendix: Documents 191 Glossary 195 Notes 215 References 225 Index


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Figure FM.1. Five generations o Palechors.

Valerio Palechor(1840)

Juan Gregorio PalechorGeneral en la Guerra de los Mil Das

MatasAlfrez en la Guerra de los Mil Das

Silvestre

Juan A. PalechorCoronel en la Guerra de los Mil Das

Miguel PalechorCapitan en la Guerra de los Mil Das

Marcelino

Florentino Silvestre Laurentino Fidelia JUAN GREGORIO PALECHOR

17

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FOREWORD

Joanne Rappaport

Juan Gregorio Palechor: Te Story o My Life is the product o a collabora-tive dialogue between Juan Gregorio Palechor, a native Yanacona fromsouthern Cauca and a founder o the Regional Indigenous Council oCauca( ), Colombias oldest and most inuential indigenous orga-nization, and Myriam Jimeno, a distinguished member o the anthro-pology faculty at the National University o Colombia and a longtimeactivist in solidarity with the Colombian indigenous movement. In itsSpanish original, this volume was copublished by a series o academicpresses and , a decision that underlines Jimenos commitment to

the usefulness o research in indigenous organizing and to what in theUnited States we now call public anthropology or engaged anthro-pology, but which Jimeno envisions with somewhat more urgency asan ethnography that is simultaneously an exercise in citizenship.

Juan Gregorio Palechors life history was published in 2006, just afterLorenzo Muelas Hurtado, a Guambiano leader and member o the Con-stituent Assembly that wrote Colombias 1991 constitution, wrote hisown autobiography in collaboration with archaeologist Martha Urda-

neta Francoit began as a narrated life history but ultimately incor-porated Muelass own research into his oral history o his sharecrop-per antecedents. Juan Gregorio Palechor was followed four years later byanother indigenous autobiography, this time by rino Morales (withthe assistance o French sociologist Christian Gros), Guambiano, andcofounder o and member o the international Barbados Groupcomprised o Native leaders and Latin American public intellectuals who advocated for indigenous sovereignty in the 1970s. As a whole,this corpus opens a new window into the nature o the indigenous


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x Foreword

movement at the moment o its founding, when young unschooled in-digenous farmers began to organize to reclaim lands stolen from themin the nineteenth century and to incorporate these territories into com-munal reservation landholdings. Jimeno juxtaposes Palechors life history with a series o key docu-ments for the study o indigenous organizing in Cauca, as well as twoperceptive critical essays on the historical development o Native activ-ism and the problematic nature o testimonial literature. Te three partso the book complement one another, juxtaposing distinct approachesto the history o , a narrative that unfolds as a conversation amongthree different voices whose combination is mutually enriching andmultidimensional. Palechors voice anchors the book, detailing his ex-periences o the early years o the indigenous movement, a time very dif-ferent from todays organizations whose leaders articulate indigenousdemands with those o Colombian society, not only through mobiliza-tion but also through the exercise o public administration at the local,regional, and national levels. Palechors objectives were different: to re-claim lands in order to sustain an autonomous indigenous government

independent o the Catholic Church and traditional political parties.Palechors voice conveys his own historically grounded politicalsophistication and a familiarity with the dreams o many o his non-indigenous compatriots. He narrates his participation in other socialmovements that united Colombians. Palechor admired the populist Lib-eral leader and presidential candidate Jorge Elicer Gaitn, whose 1948assassination provoked the decade- long wave o unrest called La Vio-lencia that still clouds the Colombian conict. He was an activist affili-

ated with the left wing o the Liberal Party, the Revolutionary LiberalMovement( ), and later joined the National Association o Peas-ants ( ), Colombias peasant movement, which also sought the re-turn o lands to those who worked them (to appropriate s ownslogan). So, while Palechors narrative conveys to us his indigenousdreams o autonomy and territory, it also forces us to contextualizehis objectives within the larger set o aspirations o popular sectors inColombia, which have fought to build a more equitable and democraticsociety in the face o a conict that for six decades has deterred such


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Foreword xi

dreams. In other words, Juan Gregorio Palechors autobiography is atonce the voice o an indigenous Colombian and a life history in whichmany Colombians o his generation might recognize themselvesineffect, a dramatic example o how ethnography can be an exercise incitizenship.

What, then, does this book achieve for English-speaking readers?Our intention in editingNarrating Native Histories was to reconceptualizethe study o indigenous society in Latin America, North America, andthe Pacic by offering readers the chance not only to familiarize them-selves with pathbreaking contributions from academics in the English-speaking world, but also to become acquainted with the distinct ap-proaches o academics from the global South, as well as the insightfulanalyses o Native peoples themselves. Juan Gregorio Palechor achievesthese objectives simultaneously: at the same time that it problematizesthe nature o indigenous organizing in the Americas by historicizing thedreams that have accumulated over the past four decades, it pointedlyreminds us that indigenous politics is at once a fundamental concerno Native peoples and a process that is deeply rooted in the aspirations

o their cocitizens who are not indigenous.


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PREFACE

A nal message to thecabildos: Pay close attention to theorganization and its struggle. Te Executive Committeeshould forge a closer relationship with indigenous com-munities because its with them and for them that westruggle. Tis is my recommendation. . . . that the Cabil-dos take to heart the great authority theyve been given todefend the indigenous communities. Te Executive Com-mittee named by the indigenous communities should usetheir knowledge to prepare themselves for private life,

but for public life as well, because thats what we seek.. . . We lack knowledge because unfortunately no govern-ment has made the attempt to civilize us, to educate us,and thats why we struggle; thats what I want . . .Compa-eros: ask many more questions in order to develop your-selves, so the communities understand a little better, andavoid personal conicts, because sometimes people ghtover things that arent worth it. . . . We have to struggleand ght for both long- and short- term policies. As forthose o us whove already been working for a long timeand who may die, we leave you others a door that is now

wide open so that indigenous people can continue work-ing, following the path o what weve accomplished overthe last twenty years.

Message of Juan Gregorio Palechoron the twenty- second anniversary of CRIC .


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ACKNOWLEDGMENTS

I began the rst phase o this project during a 1991 sabbatical year fromthe National University o Colombia, with support from the Bank o theRepublics Foundation for the Promotion o Research and echnology.I worked out o the Center for Social Studies at the Faculty o HumanSciences o the National University o Colombia. Martha Novoa tran-scribed the text, noted omissions and errors, and provided commen-taries. Tanks to the support o the British Council in Colombia, theFoundation for Higher Education, and anthropologist Stephen Hugh- Jones. I had the opportunity to consult bibliographic materials as a

Visiting Scholar at the Faculty o Anthropology, Kings College, Univer-sity o Cambridge. Te comments o Dr. Hugh- Jones were extremelyhelpful as were those o sociologists Pedro Corts and eresa Surez,both extraordinarily knowledgeable about indigenous organizationsand the situation o indigenous people in Cauca.

More recently, I am grateful to anthropologist Andrs Salcedo, whohelped me see the text through new eyes and whose enthusiasm forthe project inspired me to take it up again and make some necessary

changes. I thank Mara Luca Sotomayor for her invaluable help in pro-ducing the Spanish-language edition, which was published in 2006 withthe support o the Center for Social Studies at the National Universityo Colombia, the Regional Indigenous Council o Cauca, theColombian Institute o Anthropology and History, and the University oCauca. Many thanks to Andy Klatt for his careful translation. Te texthas been enriched thanks to his attention to detail and his observations,notes, and comments along the way.

Tough he was ill, Juan Gregorio Palechor read the text and enthu-


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xvi Acknowledgments

siastically approved o it. Unfortunately, though, he didnt live to seeit published. I share the sentiments expressed by Avelina Pancho andElizabeth Castillo at Palechors funeral on February 13, 1992. He builta great house for all Indians, a house that is open and has many inhabi-tants . . . we Indians and friends o the Indians . . . we your friends havecome to say thank you for your life.


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INTRODUCTION

In January 1979, word spread throughout Colombia o another auda-cious operation by the -19 guerrillas. Tey had stolen ve thousandrearms from theCantn Norte, the armys principal arsenal in the capi-tal city o Bogot. Tis time, their daring act had a signicant conse-quence: the government o President Julio Csar urbay (197882)made an all-out effort to capture the guerrillas who had made the armylook so incompetent.

Within days, telephones began ringing in the offices o those o us who were working in solidarity with the indigenous movement in Cauca

and in the offices o legal advocacy groups like , with newsthat indigenous leaders belonging to the Regional Indigenous Coun-cil o Cauca (Consejo Regional Indgena del Cauca ), as well as theiradvisors, were being rounded up in Cauca, accused o belonging tothe - 19 guerrillas. Regional Indigenous Council o Cauca presidentMarcos Avirama was arrested and tortured, as was his brother Edgard,the organizations secretary, and leaders aurino uscu, Miguel us-cu, and Mario Escu. Before long several nonindigenous advisors in-

cluding Guillermo Amrtegui, Graciela Bolaos, Luis ngel Monroy,and eresa Surez met the same fate.

On February 3, pistol- wielding assassins killed Paez leader BenjamnDindicu in the settlement o Irlanda on theresguardo o Huila in the re-gion o ierradentro. Within the space o a few months, others includ-ing Dionisio Hipia, Avelino Ul, and Julio Escu were killed on differentresguardos in Cauca. leaders not in captivity, such as Juan GregorioPalechor and Manuel rino Morales, went into hiding and sought the


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2 Introduction

help o solidarity networks formed by intellectuals in Bogot. I helpedestablish a small group that later adopted the name Yav for the Ama-zonian shamans who take on the form and assume the powers o the

jaguar. With legal assistance from and the help o a few intel-lectuals, we undertook to inform international human and indigenousrights organizations about what was happening. Help was urgentlyneeded to protect the lives o prisoners and put an end to the torturethat many o them were suffering. Working intensively over the courseo several months we held meetings, organized forums and debates,and produced pamphlets and posters designed to turn domestic andinternational opinion against the repression that had driven indigenousleaders underground, including Juan Gregorio Palechor, rino Morales,and Jess Avirama o and Adolfo Poloche o the Regional Indige-nous Council o olima (Consejo Regional Indgena del olima). Tey weremen who had defended the positions o the indigenous movement andstruggled against increased repression. It was at this time and in thiscontext that I began to record Palechors story.

In those days was breaking new ground as a political and ideo-

logical phenomenon. In general it was viewed with a great deal o suspi-cion by the government and by regional party leaders, hacienda owners,the police, and even by leftist groups whose political orthodoxies down-played the importance o the indigenous population. I began to have in-formal conversations with Palechor in this tense and polarizing atmo-sphere as part o a research project on relations between the state andthe indigenous population. Palechor liked the idea o relating his lifestory since as the oldest o the indigenous leaders at that time he wanted

to express his views on some earlier stages o our national history thathe had personally experienced.

In 1980 we agreed to a few initial taping sessions at his modest homein a rural part o imbo, a peaceful town near Popayn where our isola-tion allowed us to talk without interruption. At that time was still

viewed with suspicion. Some members o its leadership were in jail andothers like Palechor were compelled to be discreet about their identitiesand restrict their movements lest they too be detained and tortured. Wetaped part o his narrative, which was later transcribed. Palechors na-


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Introduction 3

tive language was Spanish, since the communities in the south o Cauca where he was born had adopted the colonial language early on.

Te plan was simple: to discuss the trajectory o his life with a focuson his development as a leader. I was familiar with a few indigenousbiographies, particularlyCrashing Tunder, Black Elk Speaks, and Juan Prez Jolote, and my primary goal was to get him to speak as freely as pos-sible. Te idea o recording the life history o Juan Gregorio Palechorattracted a lot o young indigenous activists who had come into contact with him in Cauca in the mid-1970s. His lively and expressive speak-ing style as well as his eloquence and wry sense o humor made himexceptionally charismatic, and he was respected for his important rolein building an indigenous organization that brought Native issues intothe open where they could no longer be ignored. He was well knownfor his activism in the 1970s peasant movements and for persevering in

for more than twenty years despite the poverty and personal dan-ger that this entailed.

When I rst met Palechor in Cauca in 1976, was part o abroader panorama o rural unrest, but the organization would go on to

consolidate itsel as an indigenous organization with its own particu-lar demands and its own outspoken leadership. Up until that time fewindigenous movements in Colombia had gone beyond local demands.Te most important such movement had been led decades earlier by in-digenous leader Manuel Quintn Lame, rst between 1910 and 1921 asan uprising in Cauca and then between 1922 and 1967 as a nationwidemovement for indigenous rights. After the 1980 recording session it

was hard to nd another place and time to meet. Te greatest obstacle,

though, was tension stemming from the close relationship between and the -19 guerrilla movement, and work on the narrative was

suspended for almost ten years. In 1990 I tried to take up the projectagain with the help o the National University o Colombia and the Banko the Republics Foundation for the Promotion o Research and ech-nology. In 1991 Palechor and I revised the existing text, and he providedadditional narrative material with the same autobiographical approach.In 1990 and 1994, with the help o the British Council Colombia andanthropologist Stephen Hugh- Jones o the University o Cambridge, I


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4 Introduction

was able to use some o my time during two stints as a Visiting Scholarin Cambridge to produce a complete transcript o what we had on tape.Back in Colombia, Palechor read the transcript and added comments.

Palechor and I had agreed from the start that the narrative wouldbe chronological. I formulated open and general questions in order toelicit his biography with an emphasis on life on the resguardo where he

was born, his contact with local and national institutions, and his po-litical activity. While I was also interested in the history o , Pale-chor had a number o reasons on this occasion as on others for notfocusing excessively on that aspect o his life.

We continued to develop the project as a dialogue, so the transcrip-tion reects his narrative on one hand, and my interpretation on theother. Tis kind o work is complicated and brings up a lot o problemsthat I will discuss in greater depth below. But at this point I would liketo address what the work consists o and what can be expected from it.Tis is Palechors life history, narrated in the form o an autobiogra-phy. He was comfortable with this format and it allowed him to speakin a free-owing fashion. His narrative was transcribed literally using

his own expressions and colloquialisms, and events are presented inthe same sequence in which they were narrated. I added section titles,established the punctuation, and eliminated some repetitions and ha-bitual but semantically empty expressions. But in order to preserve thedocumentary nature o the work I did not, strictly speaking, rewrite anypart o it. Palechor did not indulge in superuous anecdotes and he didnot portray his life as being particularly perilous. It is really a straight-forward story, so much so that it might disappoint readers expecting to

hear about extraordinary events, compelling indigenous myths, or eco-sophical paradigms.

Despite the strongly documentary character o this testimony, it wasthe collaboration between the researcher and the narrator that madea certain kind o creative process and product possible. Te potentialreader was implicitly present as a third party throughout the collabora-tive process as well, and I believe that Palechor always worked with thisfuture reader in mind as the recipient o his historical testimony. In thissenseand I will come back to this point in part onethe text is faith-


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Introduction 5

ful to its nature as rst-hand testimony, which makes it anthropologi-cally interesting. But at the same time it is a specic construction within which the author retrieves and relates his lived memories in order toshare them with others. And the narration is mediated by my presence,the necessarily active presence o an anthropologist.

Finally, as specialists in the eld know, all memory is selective andreiterative, and is employed to reinterpret lived experience. As Okelypoints out, the anthropologist and the research subject jointly pro-duce the ethnographic context, and both parties are needed to do so.Each o them denes and chooses with whom they will speak and whatthey will speak about, producing a dialogue in the form o an apparentmonologue. By listening I elicited information, at times as an agent othe nonindigenous world. Our dialogue was possible not only becauseboth o us had experienced the historical forces that dominated ourtime and we shared many o its discursive practices and narrative struc-ture, but also because we identied with the same cause.

Tis book is divided into three parts. In part one I will discuss auto-biography as an anthropological tool and in part two I will offer my

conceptual perspective on ethnic struggles and some elements o thesociohistorical context o Cauca and the indigenous movement there.Part three is Palechors narrative.

Te text has no literary pretensions: it is intended to accord with theinterests o social scientists. It is not, however, an indigenous ethnog-raphy. It does not examine any particular indigenous group, it does notdescribe indigenous characteristics or cultural institutions, and it doesnot establish an indigenous prototype. Tere are no descriptions o in-

digenous mythology or explorations o symbolism in any rituals, as-pects o some texts that often lead to stereotyped views o indigenouspeople. It is not that kind o text because Palechor wasnt that stereo-typical indigenous type. Palechors autobiography reects the collec-tive experience o his people, their way o life, customs, and struggles,but it is the view o one author based on his individual life experience.His was a life directly tied to the indigenous peasantry and to agrarianconicts on the national level. His testimony does not represent theexperience o an isolated individual or that o a Native isolated from


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6 Introduction

the larger society by his indigeneity. Te cultural activity he describesdoes not markedly differ from that o the mestizo peasants who werehis neighbors. His life was that o a rural leader involved in politicalactivity with a particular vision o this experience. It was a profoundlycontemporary life that reected the dominant conicts and the optionsavailable to him. He consistently identied as indigenous, a historicalidentity that he shared with his group o origin on the resguardo oGuachicono, deep in the mountains o the Colombian Massi in the de-

partment o Cauca.Te culture o this region reects the rapid disappearance o its own

pre-Hispanic population and its replacement by a wave o indigenousimmigrants who have been given the generic name o Yanacona. Tispopulation adopted nonindigenous cultural elements including the useo Spanish hundreds o years ago. o this day, however, the people othe region retain the organizational form o the indigenous resguardo,they self-identify as indigenous, and they defend the indigenous cause.Tat is why this work does not depict a native person with highly tra-

Figure Intro.1. Third Indigenous Encounter o Cauca, June 1517, 1973. Thesign reads IKAS and people o Cauca: Thinking clearly we get organized.Photo from CRIC Archives.


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Introduction 7

ditional cultural characteristics, a romantic gure inhabiting a naturalparadise, or an individual who is marginalized from our national his-tory. On the contrary, Palechors experience, like that o the resguardoo Guachicono itsel and many other indigenous areas o Cauca and oColombia, is closely linked to the countrys institutions, beliefs, prac-tices, and images, albeit transformed, reinterpreted, integrated, andlived out in different ways always tied to the changing historical con-text.

Tis text can not be considered a traditional indigenous narrative.As Arnold Krupat has pointed out, an indigenous autobiography isa contradiction in terms. Indian autobiographies are collaborative ef-forts, jointly produced by some white who ultimately determines theform o the text in writing. Te genre o the self- written life story is arecent phenomenon with European origins. In addition, its organizingprinciples are European in nature: egocentric individualism, histori-cism, and the written word. Swann and Krupat report that the auto-biographical form was unknown in the oral cultures o North Americaand that the rst o them were produced by Indians who had been con-

verted to Christianity.Te social relations in which Juan Gregorio Palechor participated were by their very nature bicultural. His personal experience was also

multicultural, due among other things to his contact with politicalparties and movements, his travels around the country (although notmentioned in this autobiography), his abiding consciousness o na-tional history and the active role o the individual in national construc-tion. I there are underlying themes in his account, they are the respon-

sibility o the individual to the collectivity and the demand for the nationto recognize the justice o the indigenous cause and act on it.

When I nished the second version o the text, I made a modest at-tempt to get it published, but it was poorly received by a number oreaders and by several colleagues, and publishers were unwilling to con-sider it. Another decade passed while unrelated events led me to con-duct research in other areas, especially on the topic o violence and so-cial conict. Palechors death in Popayn on February 12, 1992 may havebeen another reason for the lack o progress in producing this book.


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8 Introduction

Tis is my third attempt to publish Palechors accounting o his life.Ive made some structural changes in the text, written a new introduc-tion, and slightly updated the bibliography. I was greatly helped in thisundertaking by Andrs Salcedo, a young colleague at the Departmento Anthropology o the National University o Colombia in Bogot. Hisreading notes helped me make some necessary changes, and the text

was so new, surprising, and interesting to him that he helped me seeit through new eyes. He enthusiastically helped me select the accom-panying illustrations from among my disorganized pile o documentsand his comments helped me understand what Gabriel Garca Mrquezmeant when he said: When we nd ourselves at the mercy o nostal-gia, we may turn to writing as a means to struggle against forgetting.


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NOTES

Foreword

1. Myriam Jimeno, Colombia: Citizens and Anthropologists, in Companion toLatin American Anthropology, ed. D. Poole (Oxford: Blackwell, 2008), 7289.

2. Lorenzo Muelas Hurtado, Lorenzo Urdaneta Franco, and Martha UrdanetaFranco, La fuerza de la gente: Juntando recuerdos sobre la terrajera en Guamba, Colombia (Bogot: Instituto Colombiano de Antropologa e Historia, 2005).

3. Christian Gros and rino Morales, A m no me manda nadie! Historia de vida derino Morales (Bogot: Instituto Colombiano de Antropologa e Historia, 2009).

Introduction

1. Te Foundation for Colombian Communities (Fundacin para las Comuni-dades Colombianas) devoted much o its energy in those times to legal advocacyin defense o the countrys indigenous population.

2. For a history o see Consejo Regional Indgena del Cauca, Caminandola palabra de los Congresos del Consejo Regional Indgena del Cauca, de febrero de 1971 amarzo de 2009 (Popayn: - , 2009); and Catherine Gonzlez and Mauricio

Archila, Movimiento indgena caucano: historia y poltica (Bogot: Universidad Santooms, 2010).

3. Myriam Jimeno and Adolfo riana, Estado y minoras tnicas en Colombia (Bogot: Cuadernos del Jaguar, 1985).

4. Paul Radin,Crashing Tunder: Te Autobiography o a Winnebago Indian (New York:D. Appleton and Co., [1920] 1963).

5. John G. Neihardt, Black Elk Speaks: Being the Life Story o a Holy Man o the OglalaSioux (Lincoln: University o Nebraska Press, [1932] 1988).

6. Ricardo Pozas, Juan Prez Jolote (Mexico City: Fondo de Cultura Econmica,

[1952] 1975).


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196 Notes to Introduction

7. See Len Zamosc, La cuestin agraria y el movimiento campesino enColombia: Luchas de la Asociacin Nacional de Usuarios Campesinos ( ),19671981 (Geneva and Bogot: United Nations Research Institute for Social

Development and Centro de Investigacin y Educacin Popular, 1987). See alsoEstructuras agrarias y movimientos campesinos en Amrica Latina (19501990) coordinatedby Manuel Chiriboga V., Len Zamosc, and Estela Martnez Borrego (Madrid:Ministerio de Agricultura, Alimentacin y Medio Ambiente, 1976), 75132.

8. Vctor Daniel Bonilla, Historia poltica de los Paeces (Bogot: Nuestras Edi-ciones, 1982).

9. Monica Espinosa, O Visions and Sorrows: Manuel Quintn Lames IndianTought and the Violences o Colombia (January 1, 2004), Electronic Doc-toral Dissertations, University o Massachusetts, Amherst, Paper 3152691,

and La civilizacin monts: La visin india y el trasegar de Manuel Quintn Lame en Colom-bia (Bogot: Universidad de los Andes, 2009); see also Diego Castrilln Arbo-leda, El indio Quintn Lame (Bogot: ercer Mundo, 1983); Piedad ello, Vida y luchade Manuel Quintn Lame, thesis, Universidad de los Andes, 1983; and FernandoRomero Loaiza, Manuel Quintn Lame Chantre: el indgena ilustrado, el pensador indige-nista (Pereira: Consejo Regional Indgena del Cauca, , 2006).

10. Judith Okely, Anthropology and Autobiography: Participatory Experienceand Embodied Knowledge, in Anthropology and Autobiography, eds. Judith Okelyand Helen Callaway (London: Routledge, 1992).

11. See Franoise Morin, Praxis antropolgica e historia de vida, in HistoriaOral, ed. Jorge Aceves (Mexico City: Instituto Mora, Universidad Autnoma Metro-politana, 1993).

12. Edward Bruner, Ethnography as Narrative, in Te Anthropology o Experi-ence, eds. Victor urner and Edward Bruner (Chicago: University o Illinois Press,1986).

13. Carlos Zambrano, ed. , Hombres de pramo y montaa, los Yanaconas del MacizoColombiano (Bogot: , Colcultura, , 1993).

14. Arnold Krupat, For Tose Who Come After: A Study o Native American Autobiogra-phy (Berkeley: University o California Press, 1985), 30.15. Krupat, For Tose Who Come After, 30.16. Brian Swann and Arnold Krupat, eds., I ell You Now: Autobiographical Essays

by Native American Writers (Lincoln: University o Nebraska Press, 1987).