Indigenous Peoples have been historically Othered in society but also through the use of the media. This phenomenon is based on historic asymmetries of power that are still present in the modern...Show moreIndigenous Peoples have been historically Othered in society but also through the use of the media. This phenomenon is based on historic asymmetries of power that are still present in the modern day. One contemporary example of this is that of the participation of Indigenous Peoples in Colombia, in particular the Minga, during the protests in 2021 known as the Paro Nacional. Though this period had a wide participation of vast groups of society protesting (students, feminist groups, workers unions, and other marginalised groups), the way the Minga was covered in the media was distinct in highlighting the danger they posed compared to these other groups. Thus, this research focuses on answering why were the Indigenous grouping (the Minga) portrayed as dangerous when they protested in the Paro Nacional of 2021? The central argument proposed is that this is due to the media’s power alongside the government in wanting to maintain the colonial subjectivities of Indigenous people that were posing a threat to social order during these unusually disruptive protests. To do so the research uses a multidisciplinary methodology of historical primary source analysis and frame analysis, from the cultural studies discipline, to shed light on the Othering narratives present in the chosen sources in the Colombian media during the Paro Nacional of 2021. This research not only proves important for the local Colombian context but is also relevant globally as the Othering of minorities through the media can limit the effectiveness of social justice anywhere.Show less
This thesis departs from a paradox surrounding Argentine race relations wherein the nation houses Indigenous, brown and black identities, yet solely perceives itself as white and structurally...Show moreThis thesis departs from a paradox surrounding Argentine race relations wherein the nation houses Indigenous, brown and black identities, yet solely perceives itself as white and structurally denies racism. Through a constructivist and critical lens it explores how Indigenous, brown and black identities were repressed by and resisted the construction of ‘White Argentina’, and how Identidad Marrón as an embodiment of these identities is challenging the white national archetype. After identifying a knowledge gap regarding brown identities, it is argued that since its foundation and despite its hegemony the white nation and its whitening policies have been in continuous negotiation with non-white identities, whose resistance through violent means, such as malones – raids primarily carried out by Mapuche people, and art, writing and poetry were constructed as a threat. At present, Identidad Marrón and its antiracist discourses (re)emerged as a challenge to ‘White Argentina’ through two modes of resistance: writing disseminated through protest and art. The interrelation between the antiracist movement and Argentina's nation-building process is analyzed through Primary Source Analysis and Critical Discourse Analysis. Finally, studying social movements akin to Identidad Marrón and their link to nation-building endavours in Latin America and beyond and thereby creating a body of research and societal narratives that counter racialized representations of people of colour can inspire change by giving recognition to marginalized identities, such as marrones, questioning exclusionary foundational myths and dismantling structural and systemic racism to lead the way into an increasingly inclusive future.Show less
