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Universidad de Panamá
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Submitted July 15, 2022
Published 2022-07-15

Artículos

No. 31 (2022): Cuadernos Nacionales

“Oro rojo y oro blanco”: Ensayo comparativo entre el pueblo ngäbe-buglé (Panamá) y las comunidades atacameñas (Chile) frente a las políticas neoliberales y minería (2011-2016)

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DOI: ND

Published: 2022-07-15

How to Cite

D’Orcy S, J. (2022). “Oro rojo y oro blanco”: Ensayo comparativo entre el pueblo ngäbe-buglé (Panamá) y las comunidades atacameñas (Chile) frente a las políticas neoliberales y minería (2011-2016). Cuadernos Nacionales, (31), 85–121. Retrieved from https://revistas.up.ac.pa/index.php/cuadernos_nacionales/article/view/3038
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Abstract

Neoliberal policies have been identified with contradictory meanings and results among countries of Abya Yala. The States -almost without hesitation- have deliberately chosen to support the large international private investments, which has led the national economies being absorbed by the process of production and the export of raw materials, for the benefit of the capitalist worldwide economy. However, in these processes, neither the governments nor the companies, have ever considered the potential damage that these interventions produce in the environment and in the communities where they found their emporiums. In general, State sanctioned laws and regulations are brushed aside, generating in some cases harsh repressions and impositions that are not aligned with the government's democratic rhetoric. In this sense, one of the most affected groups by this no consensus type of policy are the native people. In this work, we will briefly review how native communities from two Latin American countries, both with the same type of neoliberal governments, but with different kind of environments and contexts, react to international mining development programs and how historical and ethnic consciousness is used by indigenous peoples as tools to either to reject and fight or negotiate assimilate the neoliberal projects in which culture and memory are used to be inserted in the political, economic spaces and even in the native organizations, thus the development of new scenarios that favor the construction of discourses, actions, stories and symbols that seek  to reimagine the meanings of being indigenous in Abya Yala.

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