By Licia Fiol-Matta
Gabriela Mistral, deepest and public. there is been a lot debate in regards to the topic yet Fiol-Matta takes it extra and amplifies it. within the booklet, she touches on Mistral's attainable Lesbianism or in a White-Race supremacy trust ahead of changing into the defender of local american citizens and Mestizos. She additionally talks concerning the use of images and different visible components to create Mistral's photo. The ebook isn't effortless to learn, yet brings new facets on Mistral's existence to counterback her "Mythical" and "Sanctified" photo. and because the writer says, it really is a chance to re-read the author's paintings, one among Latin America's best.
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Extra info for A Queer Mother for the Nation: The State and Gabriela Mistral
12 A Foucauldian genealogy of mestizaje in Mistral’s work—an attempt to deﬁne the conditions for, and to locate, its precise emergence—indicates that she took this concept directly from José Vasconcelos and the great project of nation building 8 Race Woman after the Mexican Revolution. Moreover, it strongly suggests that, for Mistral, mestizaje essentially meant marshaling a cultural notion of “unity” in the service of an integrationist agenda. Mestizaje implies a binary that marginalizes Latin Americans of African descent.
Was Mistral an adherent of eugenics? ”30 Lavrin writes that Mistral advocated organized social charity to combat syphilis, tuberculosis, and alcoholism, ﬁrmly believing that, in Mistral’s words, “the quality of the new generation” was at stake. In an untitled government tract of 1926, she spoke of “biological patriotism” as a more suitable concept for the state than either nationality or race, championing Race Woman 15 a special role for women as social workers. “Mistral’s ideas on women’s role in national health schemes would shortly thereafter become a pedagogical and policy reality as Southern Cone nations launched schools of social work and increasingly entrusted their graduates with roles similar to those she suggested” (164).
Mistral encouraged the Latin American citizen’s identiﬁcation with this image of the indigenous person and encouraged national subjects to lock, through her queer ﬁgure, into a psychic play with the nation-state. 23 As her self-estimation as ugly coincided with her exaltation of the indigenous person as beautiful, Mistral in the 1920s and 1930s concentrated on the classiﬁcation of the indigenous body. Though she had taught since 1914 and had written precepts of conduct for schoolteachers and eulogies of the public-school system, Mistral undertook her most powerful writings on education a decade later.