By Karen Stocker
Whereas educating and discovering on an indigenous reservation in Costa Rica, Karen Stocker chanced on that for local scholars who attended the highschool outdoors the reservation, severe reactions existed to the predominantly racist highschool atmosphere. whereas a few maintained their indigenous identification and did poorly in class, others succeeded academically, yet rejected their Indianness and the reservation. among those poles lay a complete host of responses. In "I will not remain Indian, i will hold Studying," Stocker addresses the institutionalized boundaries those scholars confronted and explores the interplay among schooling and identification. She finds how overt and hidden curricula taught ethnic, racial, and gendered identities and the way the dominant ideology of the city, found in university, conveyed racist messages to scholars. "I will not remain Indian, i'm going to retain Studying," files how scholars from the reservation reacted to, coped with, and resisted discrimination. Her interpretation of the studies of those scholars makes an important contribution to anthropology, Latin American experiences, serious race concept, and academic idea.
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Additional info for I Won't Stay Indian, I'll Keep Studying: Race, Place, And Discrimination in a Costa Rican High School
I passed ten students on bicycles, five cars (mostly filled with teachers, some offering rides and others questioning my odd appearance), and the teachers’ carpool bus (chock-full, of course). 18 THE HUSBAND’S ANTHROPOLOGIST The following day I returned to school dreading the coldness of teachers insulted by my presentation. Although I did confront some of that, most of the comments had more to do with my appearance the previous afternoon. ” The sticky situation, however, served to balance the power dynamic once again—to the extent possible—between the teachers and me.
Students also complained of being watched off campus by community members during lunch breaks (and reported for infractions embellished from daily, nondisruptive activities). RITEÑO VALUES AS THE STANDARD FOR SRHS Surveillance was not the only way students were affected by the dominant attitudes of Santa Rita, including those manifested through gossip given to hyperbole. Teachers’ estimations of other teachers, based on rumor and the elements deemed central to belonging in Santa Rita (whiteness and wealth, residence in Santa Rita, and following “Spanish” culture) eventually made their way to student conversations.
Many Nambueseños defined witches as women who had nothing better to do than transform themselves into beasts and bewitch people. Similarly, in their view I had no recognizable occupation for which I deserved pay. Just as I was la bruja, I was also la embrujada—my marriage was widely considered a result of witchcraft, in part because of the racist idea that no gringa would marry an indio for any other reason. In another situation, it was unclear whether witchcraft was at work, whether a humorous situation was the result of divine intervention, or if I could chalk it up to karma.