Guyanese Amerindian epistemology: the gift from a pacifist insurgence.
This article introduces the idea that Amerindian modes of knowledge are intellectual strategies for defeating racism in Guyana. It is suggested that coming to terms with radically different concepts of time and space provides the means for understanding viable alternatives of social being. The curre...
| Publicado en: | Race & Class Vol. 49; no. 2; pp. 57 - 71 |
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| Formato: | Artículo |
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Sage Publications, Ltd.
Oct-Dec2007
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| Acceso en línea: | Ver este registro en EBSCOhost |
| fields | @attributes: recordID: 1 pdfLink: plink: https://search.ebscohost.com/login.aspx?direct=true&db=hlh&AN=27435606&site=ehost-live header: @attributes: shortDbName: hlh uiTerm: 27435606 longDbName: Humanities International Complete uiTag: AN controlInfo: bkinfo: jinfo: jid: 03063968 RAC jtl: Race & Class issn: 03063968 maglogo: Y pubinfo: dt: Oct-Dec2007 vid: 49 iid: 2 pid: 2171 pub: Sage Publications, Ltd. artinfo: ui: 27435606 10.1177/0306396807082858 ppf: 57 ppct: 14 formats: tig: atl: Guyanese Amerindian epistemology: the gift from a pacifist insurgence. aug: au: Mentore, George affil: Associate professor of anthropology, University of Virginia su: Indigenous peoples Indigenous peoples of the Americas Racism Spacetime Postcolonialism Guyana sug: subj: Guyana Indigenous peoples Indigenous peoples of the Americas Racism Spacetime Postcolonialism keyword: essentialism indigenous knowledge modernity racism in Guyana western supremacy ab: This article introduces the idea that Amerindian modes of knowledge are intellectual strategies for defeating racism in Guyana. It is suggested that coming to terms with radically different concepts of time and space provides the means for understanding viable alternatives of social being. The current invisibility of or deleterious prejudice against, indigenous Amerindian renderings of social being serve merely as opportunities lost to a postcolonial state, which might otherwise apply new forms of power and polity and offer these to both the nation and the global community. The familiar use of essentialism or, even, of multivocality, which some indigenous peoples have to implement to combat racism, is not good politics, it is argued. Indeed, providing the means for identifying and sympathetically understanding the different modes of knowing the world is good political action. pubtype: Academic Journal doctype: Article src: R language: English refInfo: copyright: @attributes: flag: Y dt: @attributes: year: 2007 holdings: @attributes: islocal: N |
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