Estado Plurinacional y herencia colonial Alternativas a la de-construcción de estructuras coloniales de poder
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Rev. de Inv. Educ.
Abstract
Bolivia es heredera de una tradición colonial encarnada en las prácticas de relacionamiento cotidiano de sus agentes políticos y sociales. A su vez, el actual momento histórico plantea el reto para la reconfiguración de un nuevo Estado, que contribuya a la de-construcción de las estructuras coloniales vigentes. Sin embargo, surge la interrogante, ¿pueden repetirse estructuras y prácticas coloniales de poder en el marco del nuevo Estado Plurinacional? El "colonialismo interno" ha manteniendo las "clases sociales" instauradas en la colonia, segmentado la sociedad en clases dominantes y dominadas, superiores e inferiores, generando lo que Zavaleta Mercado denominó un "Estado aparente". Si bien el Estado debe ejercer el papel de representar el "yo colectivo", de generar un sentimiento de "pertenencia" articulando la diversidad, creando una relación social orgánica óptima, esta realidad no ha sido posible por las bases coloniales instauradas. Las prácticas coloniales se han mimetizado en las estructuras estatales actuales por la tendencia del actual gobierno a querer imponer hegemónicamente su proyecto y visión política, subsumiendo y subordinando la voluntad de los movimientos sociales ante la autoridad del Estado, estableciendo una nueva clasificación social: los que están a favor del proceso de cambio, y los que están en contra del mismo; corriendo el riesgo de imponer la homogenización de la sociedad. De esta manera, la interculturalidad se presenta como práctica alternativa de emancipación alas estructuras de dominación colonial desde la sociedad, y como experiencia a ser considerada desde el actual Estado Plurinacional, para romper con la herencia colonial adquirida.
Bolivia is heir to a colonial tradition embodied in the practices of everyday relatíonships of its political and social agents. In turn, the current historical moment poses the challenge of the re-configuration of a new state, which contributes to the de-construction of the existing colonial structures. However, the question arises, could structures and colonial practices of power get repeated in the context of the new plurinational state? The "internal colonialism" has kept the "social classes" introduced in the colony, segmenting society: dominant and dominated classes, upper and lower, generating what Zabaleta Mercado called an "Apparent State." While the State should exercise the role of representing the "collective self', to build a sense of "belonging" by articulating diversity creating an optimal organic social relationship, this reality has not been possible with colonial bases in place. Colonial practices have been mimicked in the current state structures by the tendency of the current government to want to impose its hegemonic political project and visión, subsuming and subordinating the will of social movements to the authority of the state, establishing a new social classification: those who favor the change process, and those against it, running the risk of imposing a homogeneous society. In this way interculturalism is presented as a practical emancipation alternative to structures of colonial domination from society, and as an experience to be considered from the current plurinational state, to break with the former colonial heritage.
Bolivia is heir to a colonial tradition embodied in the practices of everyday relatíonships of its political and social agents. In turn, the current historical moment poses the challenge of the re-configuration of a new state, which contributes to the de-construction of the existing colonial structures. However, the question arises, could structures and colonial practices of power get repeated in the context of the new plurinational state? The "internal colonialism" has kept the "social classes" introduced in the colony, segmenting society: dominant and dominated classes, upper and lower, generating what Zabaleta Mercado called an "Apparent State." While the State should exercise the role of representing the "collective self', to build a sense of "belonging" by articulating diversity creating an optimal organic social relationship, this reality has not been possible with colonial bases in place. Colonial practices have been mimicked in the current state structures by the tendency of the current government to want to impose its hegemonic political project and visión, subsuming and subordinating the will of social movements to the authority of the state, establishing a new social classification: those who favor the change process, and those against it, running the risk of imposing a homogeneous society. In this way interculturalism is presented as a practical emancipation alternative to structures of colonial domination from society, and as an experience to be considered from the current plurinational state, to break with the former colonial heritage.
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Vol. 3, No. 1