symbolicdiscourseandexterminatorymovements.docVIP

Symbolic Discourse and Exterminatory Movements: The 1680 and 1696 Pueblo Revolts of New Mexico and the 1780-1782 Great Rebellion of Peru and Upper Peru Nicholas A. Robins Introduction The twentieth century has not only witnessed numerous genocides, but it has also witnessed the development of the study of genocide and ethnic conflict, the emergence of early warning systems, the development of forensics, mass media, and international tribunals to hold perpetrators accountable. These forces have allowed the international community to detect, monitor, stop and punish genocides, albeit with uneven success. The study of historical genocides pose special problems, however. Sources, and their content, are more limited, and many of the investigative tools available today are not applicable. Nevertheless, primary sources may contain information which indicates that perpetrators of genocide spoke not only directly through their actions, but also on a symbolic level. This to some degree reflects the fact that symbolic expression preceded verbal expression, and that symbolic actions were important to those who were often illiterate. While such expression may not “prove” genocide took place, it is often valuable on a corroborative level. This essay examines two retributive, anti-colonial exterminatory movements that sought the elimination of Hispanics from the areas of present day New Mexico in 1680, and Peru and Bolivia in 1780-1782. This essay approaches genocide as one form of an exterminatory movement, or an undertaking that had or has as its object, or results in, the total or practical elimination of a people, racially or ethnically defined, or class, group, culture, belief system or language. Such an approach is largely consistent with most prevailing definitions of genocide although it emphasizes that genocide specifically deals with the elimination of human beings based on certain characteristics. It is not, however, predicated on state involvement, time period