'Politics, Religion and Memory in the formation of Post-Conflict Guatemalan Personhood'

“冲突后危地马拉人格形成中的政治、宗教和记忆”

• 批准号: 1642107
• 金额: --
• 依托单位: London School of Economics and Political Science
• 依托单位国家: 英国
• 项目类别: Studentship
• 财政年份: 2015
• 资助国家: 英国
• 起止时间: 2015 至 无数据
• 项目状态: 已结题
• 来源: https://gtr.ukri.org/projects?ref=studentship-1642107
• 关键词: Politics; Religion; Memory; formation; Post

This research project will focus on a borderland area stretching from Tecun Uman in the San Marcos department, Guatemala, a town which sits on Guatemala- Mexico border, to the larger town of Tapachula in Chiapas, Mexico. My proposal speaks to four main areas of anthropological debate: constructions of citizenship, the anthropology of Christianity, borders, and indigenous minorities. The border has long been recognised as part of a passage used by Central American migrants to move through to America (Green, 2009) and much movement of informal workers and trade takes place across it (Sectretaria de Gobernacion, 2005: 29). Other theorists have noted how it divides people with a shared 'indigenous Mayan heritage' (Kauffer, 1997:169). It has often been unproblematically linked with the processes of structural violence (Farmer, 2003) that 'dispossess migrants of family and community, of collective attachments to place and to kin and extended networks' on the Mexican-US border (Green, 2009: 334). However, other theorists have noted the border allows cyclical migration of workers into Chiapas from Guatemala, as an integral part of the life-world of many indigenous Mayans (Wesiner & Cruz, 2003; Ayala-Carillo, 2012; Durni, 2008). Current research reveals the Guatemalan-Mexican border is becoming politicized as the locus of a convergence of American and Mexican immigration policy that aims to establish 'complete control' (President Nieto, 2014) through an increasingly militarized border zone due to the changing nature of migration: Mexico as well as the US is a migrant destination (Stockton, 2014; Morrison, 2014; Durni, 2008). Both countries are proposing changes to border operations with technology and the possibility of the US National Guard (Jane, 2012; Stockton, 2014). I aim to challenge the work of (Green 2009) by viewing the border as part of a unique 'political construction' that is not simply used to facilitate 'neoliberal immigration policies' [state sponsored violence, endemic racism, segregation of migrant population] (Wallis, 2006). On the micro-level I believe it is central to explore the effects border changes are having on those living in Chiapas and San Marcos given the significance of the border in local memories of the Guatemalan civil war, fitting this into a wider research aim of examining the roles Christianity, shared Mayan indigenous identity and forms of citizenship have in both localities in navigating the increased militarization and neo-liberalization of the border and state practices upon it. In examining citizenship, I will look at how sovereignty projects are constructed on the periphery, exploring their graduated, nested and multiple characters (Humphrey, Ong , 2000; Tsing, 1993; Seider, 2011), especially in the context of the changing nature of the border. Further, by looking at how subjects mediate different regimes of sovereignty, and how such mediation practices are suffused with memories of violence, I aim to provide an important person-centred ethnographic dimension to studies of sovereignty, exploring how their multiple characters are lived. Tied in to my examination of citizenship is a desire to engage in the fertile debate exploring citizenship and Christianity in post-conflict settings (O'Neill, 2009). I want to scrutinize whether O'Neill's concept of 'Christian citizenship' based on Neo-Pentecostalism, can account for the role Christianity plays on the periphery of Guatemala, in a region permeated with Latter Day Saints Christian movement and associated with memories not just of violence but also flight from it. There is a need to explore the nature and multiplicity of Christian practices and beliefs on the border and to theoretically integrate them into the graduated and multiple natures of sovereignty projects taking place there. Through this I hope to engage in the current debate of the role of Christianity in producing forms of citizenship. EXCEEDED WORD LIMIT

该研究项目将重点关注从危地马拉圣马科斯省特昆乌曼（危地马拉与墨西哥边境的一个城镇）到墨西哥恰帕斯州较大城镇塔帕丘拉的边境地区。我的建议涉及人类学辩论的四个主要领域：公民身份的建构、基督教人类学、边界和土著少数民族。长期以来，该边界一直被认为是中美洲移民前往美国的通道的一部分（Green，2009），许多非正规工人和贸易的流动都穿过该边界（Sectretaria de Gobernacion，2005：29）。其他理论家已经注意到它如何划分具有共同“本土玛雅遗产”的人们（Kauffer，1997：169）。它常常毫无问题地与结构性暴力过程联系在一起（Farmer，2003），结构性暴力“剥夺了移民的家庭和社区、对地方、亲属和扩展网络的集体依恋”（Green，2009：334）。然而，其他理论家指出，边界允许工人从危地马拉周期性迁移到恰帕斯州，成为许多土著玛雅人生活世界不可分割的一部分（Wesiner & Cruz, 2003; Ayala-Carillo, 2012; Durni, 2008）。目前的研究表明，危地马拉-墨西哥边境正在变得政治化，成为美国和墨西哥移民政策的交汇点，由于移民性质的变化，旨在通过日益军事化的边境地区建立“完全控制”（涅托总统，2014年）：墨西哥和美国都是移民目的地（斯托克顿，2014年；莫里森，2014年；杜尔尼，2008年）。两国都提议利用技术和美国国民警卫队的可能性来改变边境行动（Jane，2012；Stockton，2014）。我的目标是挑战（Green 2009）的工作，将边界视为独特“政治建设”的一部分，而不仅仅是用来促进“新自由主义移民政策”[国家支持的暴力、地方性种族主义、移民人口隔离]（Wallis，2006）。在微观层面上，我认为，考虑到边界在当地对危地马拉内战的记忆中的重要性，探索边界变化对恰帕斯和圣马科斯居民的影响至关重要，将其纳入更广泛的研究目标，即考察基督教、共同的玛雅土著身份和公民形式在这两个地方在应对边界和国家实践的日益军事化和新自由化方面所发挥的作用。 它。在审视公民身份时，我将研究主权项目是如何在外围构建的，探索它们的分级、嵌套和多重特征（Humphrey，Ong，2000；Tsing，1993；Seider，2011），特别是在边界性质不断变化的背景下。此外，通过观察主体如何调解不同的主权政权，以及这种调解实践如何充满暴力记忆，我的目的是为主权研究提供一个重要的以人为中心的民族志维度，探索他们的多重性格是如何存在的。与我对公民身份的审查相联系的是，我渴望参与探讨冲突后环境中的公民身份和基督教的丰富辩论（O'Neill，2009）。我想仔细研究奥尼尔基于新五旬节主义的“基督教公民身份”概念是否可以解释基督教在危地马拉周边地区所扮演的角色，该地区充满了后期圣徒基督教运动，不仅与暴力记忆有关，而且与暴力记忆有关。有必要探索边境基督教实践和信仰的性质和多样性，并从理论上将它们融入在那里进行的主权项目的分级和多重性质。我希望通过这一点参与当前关于基督教在产生公民形式方面的作用的辩论。超出字数限制