It Could Happen Here - How the Mapuche Fought Colonization feat. Andrew

Episode Date: December 3, 2024

Andrew and Garrison talk about anti-colonial resistance in modern day Argentina and Chile, and how it reflects current anti-colonial struggles.See omnystudio.com/listener for privacy information.

We want to speak out and we want this to stop. Wow, very powerful. I'm Ellie Flynn, an investigative journalist, and this is my journey deep into the adult entertainment industry. I really wanted to be a player boy, my doll. He was like, I'll take you to the top, I'll make you a star. To expose an alleged predator and the rotten industry he works in. It's honestly so much worse than I had anticipated.

We're an army in comparison to him. From Novel, listen to The Bunny Trap on the iHeartRadio app, Apple Podcasts, or wherever you get your podcasts. You should probably keep your lights on for Nocturne. Tales from the Shadow of the Sun. Join me, Danny Dre, and step into the flames of fright. An anthology podcast of modern day horror stories

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the iHeartRadio app, Apple podcasts, wherever else you get your podcasts from. Hello and welcome to It Could Happen Here. I'm Andrew Sage. I run Andrewism over on YouTube. I'm joined by the one and only Garrison Davis. Hello. Hello, hello. You don't sound particularly festive. You know, it's it's been a long week.

This is the last workday of election week when we're recording this. I just returned from my cabin in the woods, which I which I got to kind of watch the election unfold. So now I am back in the real world, not just hiding up in the mountains of Georgia. So it feels slightly worse. But we we carry on. Hmm. As you mentioned, A Cabin in the Woods, it actually reminds me of this movie that came out to Netflix a little while ago. I don't know if you've seen it, Leave the World Behind?

Yes, I have seen that. Yes, it's pretty apt that you were in a cabin and all this was going down. Yes, yes. We actually talked about that movie earlier on this show and some conspiracy theories around it. Yeah, the Obama connection. That's right, that's right. You understand. You're already receiving the messages. You already know. Exactly. But we're not focused on the US for this episode. Thank goodness. Instead, we're going to be going back into the past and the present as well, because the struggle really doesn't end, and taking a look at the struggle of the Mapuche in Chile and Argentina.

I'd actually mentioned them in my exploration of Latin American anarchisms, that they would need their own episodes. So here we are, taking a look at everything that they've been up to. And it's really thanks to the work of my fellow anarchists, M. Gould-Hawk and John Severino and their research, I've been able to put together this elucidation of Indigenous anarchist history. So the lands that now bear the titles of Chile and Argentina have long held the Mapuche people, long before borders were drawn, long before the world learned to cage the wild.

The land itself is considered Hualmapu and it's deeply entwined with the identity of the Mapuche people. Hualmapu is of course not just a geographical tomb, it is also a spiritual one. It is a tapestry of their histories and their dreams, and also their view of the world through a lens of reciprocity. Because the Mapuche do acknowledge their kinship with the land, the rivers, the mountains, and that worldview that they hold, and have traditionally held, rather, champions, balance, and harmony, and respect for all forms of life, which is what

has been fuelling their ongoing fight against occupation. So in a sense, the Mapuche struggle echoes an anarchist ethos of autonomy and mutual aid, but I wouldn't call them anarchists. They have a very specific cultural, historical, and spiritual context that is distinct from anarchist thought despite the similarities and overlaps here and there. So today we'll be exploring the history, people, and struggles of Almapu that have shaped the Mapuche experience. Ancient archaeological finds from tools to pottery have suggested that the Mapuche may have settled in present day southern Chile and Argentina as far back as 2500 to 3000

years ago. Genetic and linguistic research connects the Mapuche lineage to other indigenous groups across the Andes, meaning that their ancestors may have migrated down the western spine of South America in waves, adapting to the rainforests, coastlines, and valleys of what's now Walmapu. Historically and currently, the Mapuche have spoken Mapudungun, and the language itself carries aspects of their cultural identity, as is to be expected. Mapudungun is a polysynthetic language, meaning its words can be formed by combining smaller parts to reflect complex ideas. Mapuche itself combines

mapu, meaning land, and che, meaning people. Some Mapuche lived on the border of the Incan Empire, meaning that they were in contact with centralized state organizations and hierarchical societies and would have chosen to differentiate themselves and their societies from these meaning that they were in contact with centralized state organizations and hierarchical societies and would have chosen to differentiate themselves and their societies from these status peoples. So how did they do so exactly? Which way of life would have revolved around, as I said, a deep respect for kinship, communal responsibility, and spiritual stewardship of the land? The society itself was based around the Loft, or family-based communal unit. At each Loft hold-in shared responsibility over a specific territory, ensuring the one's

personal wealth doesn't override the interests and wellbeing of the environment in the community. The Loft wasn't just limited to the people of that family-based communal unit. It also incorporated the ecosystem that that unit encompassed and occupied. Nature was in a sense part of the family. Rivers, mountains, forests, other animals were treated as living relatives, with a spirit and agency that disdained respect. In the Mapuche worldview, all beings and elements possess nü'en, the life force, and so they have to be respected. An ad-belief system also leads the Mapuche to practice a sustainable use of resources and intergenerational land care, and it also compels their, as I

said, resistance to colonial resource extraction, deforestation, and industrial expansion. In Mapuche spirituality, Weno Mapu, or the land of the ancestors, refers to the spiritual realm connected to the physical world. They've traditionally believed that the spirits of past generations inhabit this realm, offering guidance and protection. The Machis, or spiritual leaders, serve as the bridges between these worlds. So they're supposed to do things like conduct ceremonies, heal the sick, and connect with the ancestral spirits. They've served as the custodians in a sense, with spiritual knowledge and medicine.

And that makes them an essential component in each loaf. The socio-political structure of the Mapuche has been a confederation of loaf groups, known as the AelLateral Way system, where the different loves would come together to make communal decisions and joint actions, particularly in times of conflict or threat. Each love would be represented in these confederations by a long-co, who would be bringing their community's voice and perspective to regional councils without necessarily exercising centralized authority. The decisions in these councils are based on consensus, traditionally, and cooperation,

compromise. Honoring the collective will as much as possible rather than imposing will from above. And contrary to popular belief, this lack of centralization has actually made them more resilient, not more fragile. Rather than bickering and fighting and splitting and splintering constantly, the Mapuche have historically united and together resisted multiple attempts at subjugation. Their decentralized alliances have empowered them to respond flexibly and quickly to the ever-changing landscape of the threats they were facing. And this resistance continues to this day, but let me not skip ahead. Spanish first made their way to Mapuche territory in the mid-1500s, initially confident that they could conquer the area with the same ease they

had subdued the Inca Empire to the north. But the Mapuche were not easily intimidated. Early encounters quickly turned to conflict, and the Spanish found themselves up against a serious resistance movement. From this start, the Spanish had underestimated the Mpuche's ability to adapt. When the conquistadors introduced horses and new weaponry, the Mpuche observed and learned quickly, incorporating captured horses and arms into their own defense strategies. Rather than a simple series of skirmishes, this struggle would become a prolonged confrontation, one of the longest and most determined resistances to colonization throughout the Americas.

This was La Guerra de Arauco, known for over a hundred years of protracted, brutal conflicts maintained by guerrilla warfare. And there would be no definitive battle or grand conclusion to this war. The Mapuche recognized that they were facing vast resources. They knew they had to find ways to level that playing field. And so using their familiarity with the forests, rivers, and mountains of Olamapu, they ambushed, evaded, and outflanked Spanish troops, cut off supply lines, and employed tactics that frustrated and exhausted their lost and ill-equipped opponents.

The Mapuche were fighting on two fronts, defending their territories from physical invasion, and preserving their cultural practices from Spanish influence. Though the Mapuche are traditionally egalitarian, they did elect Toki, or war leaders, during times of conflict. These figures were limited to their role in coordinating forces during these conflicts, and had no other political power to wield above others. One of the more notable of these Toki was a man named Lautaro. He was a young Mapuche who had been captured by the Spanish as a teenager and had worked

for some time as a stable boy for chief conquistador and governor of Chile, Pedro de Valdivia. While working as a stable boy, Lautaro managed to secretly observe many of the tactics that the Spanish employed. He gained intimate knowledge of what made them tick, in a sense, and he eventually escaped captivity and brought this knowledge back to his people, transforming the Pujay resistance by effectively using captured horses and new formations to confront the Spanish on even ground. Lautaro was a brilliant military strategist and by all accounts a charismatic young man that inspired his people through several major victories, including defeating a large Spanish

force at the Battle of Tucappel in 1553, which was a confrontation that killed his former master and a good British Spanish morale. Unfortunately, the outbreak of a typhus plague, a drought, and a famine slowed the Mapuche advance to expel the Spanish, as they had to spend some time recovering. But Lautaro did try to push a band of Mapuches far north of Santiago, Chile, to liberate the country from Spanish rule. Unfortunately, before he could even turn 30, he was killed in an ambush, and, well, his spirit continues to live on as a symbol of Mapuche resilience.

As the war evolved, they had cycles of conflict interspersed with uneasy pieces. Spanish settlements on the Mapuche frontier became isolated, vulnerable outposts subject to sudden raids, so in an attempt to hold the territory, the Spanish had to divert large amounts of their resources to maintain a military presence, which was a very costly strategy that didn't end up being sustainable long term. So finally, after decades of failed attempts to subdue the Mapuche by force, the Spanish had to adopt a different approach. Resulting in a series of peace treaties virtually unheard of in the rest of colonial Latin America.

Among these was the Parliament of Quilin in 1641, which established a formal boundary between Spanish controlled Chile and the autonomous Mapuche territories, granting the Mapuche legal recognition as an independent people with territorial rights. This is virtually unheard of across the rest of the Americas, and has to tell you how powerful their resistance was at the time. The Spanish Crown recognized Mapuche control over land south of the Beobie River and agreed to regular negotiations. And although this agreement was tenuous and at times violated, it did also mark an era

of semi-autonomy for the Mapuche, allowing them to maintain their land, language, and traditions in the face of surrounding colonial expansion. The fact that they could even secure legal recognition of their autonomy from a state power as stubborn as the Spanish in a time like the 17th century is just remarkable. But unfortunately, as you could probably predict, that recognition of their autonomy would not last. We want to speak out, we want to raise awareness, and we want this to stop. Wow. Very powerful. I'm Ellie Flynn, and I'm an investigative journalist.

When a group of models from the UK wanted my help, I went on a journey deep into the heart of the adult entertainment industry. I really wanted to be a Playboy model. Lingerie, topless. I said, yes, please. Because at the center of this murky world is an alleged predator.

You know who he is because of his pattern of behavior? He's just spinning the web for you to get trapped in it. He's everywhere and has been everywhere. It's so much worse and so much more widespread than I had anticipated. Together, we're going to expose him and the rotten industry he works in. It's not just me. We're an army in comparison to him. Listen to The Bunny Trap on the iHeart Radio app, Apple Podcasts or wherever you get your podcasts. Welcome, I'm Danny Trejo.

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I have very overbearing parents. Even at the age of 29, they won't let me move out of their house. So if you want an excuse to get out of your own head and see what's going on in someone else's head, search for Therapy Gecko on the iHeart Radio app, Apple Podcasts, or wherever you get your podcasts. It's the one with the green guy on it. Curious about queer sexuality, cruising, and expanding your horizons?

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In the 1800s, Chile and Argentina emerged as independent republics following Spanish colonial rule, each driven by an appetite for territorial expansion and a nationalist vision that excluded indigenous autonomy. With new ambitions to civilize and consolidate their nations, Chilean and Argentine leaders saw the Mapuche-held lands as resources to be exploited. Both governments justified their encroachment on Mapuche land under the guise of national progress.

To them, these indigenous lands were free real estate to be conquered and improved, not sovereign regions held by an indigenous population. This Mapuche way of life has a barrier to the economic development, to be replaced with European-style land holdings, settler colonies, and extractive industries. Under new management, they would not respect the 1641 Parliament of Killing. As far as they were concerned, they didn't sign that agreement, and they would never sign an agreement with savages. I mean, yeah, we also saw that that sort of thing throughout the Americas, where you would have these like alleged treaties that then either under future rule or even sometimes under the exact same rule would later just be completely

disregarded. Yeah, you didn't sign it with me, you know, it's like a common colonial tactic to buy time as well. Exactly. Establish and shore up your resources for a later attack. Yeah. And they could just say, well, I didn't sign that, you know, somebody else signed it, so I don't have to be beholden to it pretty much.

And so Chile would launch their campaign to annex Mapuche land, known as the Pacification of Araucana, initiated in the 1860s. Some have argued that this attempted annexation was triggered by the events surrounding the wreck of Joven Daniel at the coast of Arcania in 1849, where a wrecked Chilean Navy vessel was allegedly looted and its survivors allegedly attacked on Mapuche territory by members of Mapuche society. Despite the Mapuche arguing that there had been no survivors, and despite them handing over some of the accused of looting to be tried by Chilean authorities, even returning some of what was allegedly looted, the perception of the incident

as a brutal loot and rape by the Mapuche fuelled anti-Mapuche sentiment within Chilean society. Although President Manuel Boulner's of Chile dismissed the opposition's calls for a punitive expedition at the time, the conquest would eventually come to pass, beginning in 1861. If you dig into this story, by the way, you come to find out that a lot of the lootings the Mapuche were accused of was actually members of Chilean society, embezzling the resources from the wreck, and then playing into office if the Mapuche were wholly responsible for the loss of the resources. Some of the same people who are accusing the Mapuche looters of stealing all the loot from

the ship, many of them had received some of that loot from the Mapuche themselves. The Mapuche were trying to return the loot, and they decided to keep it for themselves instead of returning it to the Chilean government. So it was like the whole trial was bunk, there was a whole bunch of corruption and it was a real mess. And although the president did dismiss the attempts to attack at the time, like I said, it would come to pass. The campaign was justified, as every government does by necessity. You know, the reality, however, was a brutal invasion aimed at uprooted Mapuche communities, displacing thousands and absorbing their lands into the Chilean state. This whole like strategy also just reflects this just general dehumanization. I mean, even the stuff with like the treaties and just like the going back on the treaties denial of the legitimacy of treaties, that tactic would not be used the same way against like other colonial nations. And then every subsequent like development and every subsequent incursion onto land, all of it is just based on this like underlying level of dehumanization that just sees land as resources and the people there as like acceptable casualties or just fierce

obstacles to overcome in conquest of those lands. Exactly. And obstacles they were because Chile knew where they wanted to reach in terms of what they saw as their rightful borders and the Oputse were literally a wedge, an obstacle between them and reaching where they wanted to reach at the tip of South America. It was almost like a race between Argentina and Chile to see who could reach the edge and claim it first. And the Apuche were something that was keeping them from doing that. And additionally, the Apuche would not have been granted the same legitimacy of a claim as Argentina.

Chile and Argentina would eventually come to an agreement about where their border would lie. And they respected that agreement. Same could not be said for the Mapuche. Of course, there were a lot of border disagreements in South America following the evacuation of the Spanish. But of course, those are treated on equal footing. The natives are a different matter. So Chilean forces would go on in advance into Araucania, forcibly remove thousands of Mapuche families from their ancestral territories and subject those that remained to the authority of the Chilean government.

The traditional communal land holdings that remained to the authority of the Chilean government. The traditional communal land holdings that remained were fragmented and redistributed, often to Chilean settlers, and the government imposed European-style laws, education, and religion to attempt to assimilate the Mapuche and suppress their identity. Military outposts and settlements were also established in the newly annexed land, festively facing the region under martial law and making it difficult for Mapuche communities to resist openly. Replace the words Chilean government with Israeli government and Mapuche with Palestinian

and that's just to tell you how antiquated the current tactics of colonization are. Very little has changed. No, that's exactly what I've been thinking about. Yeah. I mean, a lot of the former major colonial powers have found more subtle means of considering the exploitation and subjugation of people around the world. So it's very rare to see something so open and flagrant. You know, it's something that you expect to see in historical accounts such as this,

of land holdings being chopped up and given to settlers and laws and education being imposed onto a native population to suppress and to assimilate their entity. You know, military outposts being established on Yulianic's land. Martial law being established for the native inhabitants. All those things, you hear about it in the question of the American frontier and you hear about it throughout South America and Africa's colonial history. You don't really tend to think about that here and now like it is happening in four key. No, like that's exactly what I was thinking about as you've been going through all this, like how it just sounds exactly the same as what Israel is currently doing.

And I think why people latch on to to like Israel specifically so much is because of how like out of time, their tactics of colonial expansion feel. And like similarly, like it's just built on this base level of dehumanization. Exactly. That a whole bunch of other like imperial powers kind of try to like hide or like mask a little bit. And with Israel, it's just so mask off. So when I think about all the time, they were like a century late pretty much. Yeah.

If they had started this process like a century earlier, they would have actually probably have gotten away with it, unfortunately. Well, and they still might get away with it now to some degree. And that's like that is true. That's that's kind of the that's the super frightening thought is that even though it is this outdated like style, what if it like still works? And if and if it's proven to still work in Palestine, where like where else can this be used? Like, will we just see more countries feel like they can get away with it?

Because Israel did. And like, that's kind of part of looking into the next four years and looking into just just how how the world is going in this general kind of far right power grab happening all like all over the globe. Will more and more countries be kind of willing to utilize these types of colonial tactics. And it's scary and bad. Yeah. I mean, when you think about how the severity of the climate situation is just

going to worsen and you think about the pressures that places on the most exploitative regions of the globe, how that might pressure, you know, migration, and how that might pressure sort of efforts to resist the sort of tightening of the hold of exploitation up until the call that was reading this book called Warner People's History of Fashion. And just thinking about the whole textile trade as a whole and how it impacts different parts of the globe and whatever. And as I'm talking about this now, I'm just thinking like, if workers in those countries were to stand up, well, in all this time, some of the most deadly workers struggles have taken place in these regions in these settings. But if they were to stand up and resist now,

I mean, it might even get even more open and blatant with the suppression of those people and those voices. And as they attempt to try and make their way out of those hotspots, those hot regions of instability and violence and climate catastrophe, you know, we have all this migrant rhetoric to make their struggle even worse. That's like the Foucault's boomerang idea of all of these colonial tactics also get eventually turned inward. And right now you see the same level of dehumanization being levied against

like millions of immigrants who are here both legally as refugees and are also here undocumented. But it's the same like rhetorical tactics that make people OK with this is that level of dehumanization. And you also see that, of course, levied against like trans people, you still see that levied against indigenous people. And it's just like a growing list of people that are no longer seen as like real humans. Yeah.

For some reason, you're saying that my mind fixated on the fact that you said undocumented. And this reminded me of the obscenity of all of this. The difference is literally some pieces of paper. The difference is literally a roll of the dice spawn point from one side of the border or another. I'd have to allow this to like totally dominate our lives. Yeah, it's like a it's like a deep spiritual evil. So many people don't even realize the absurdity of it and how it takes away so much of thought and empathy.

And people just don't even know. They don't even process that that's what they've done to themselves by constructing constructing this system that they believe is like divine or like enshrined by God. Their right to exist defense. Yeah, like it is so much of it is a dice roll. So much of it is situations beyond anyone's conscious control. Yeah. And to sort of pull us a bit back onto the track, you can also see the mirrors between

the current Palestinian struggle and the unquen Mapuche struggle. And even going back to this time that I've been discussing, the Mapuche struggle of the past. Because despite all of this colonial expansion, the Mapuche resisted not only militarily but culturally. They held on to their language, they only militarily but culturally. They held on to their language, they held on to their customs, they held on to their spiritual practices, they held on to their identity in defiance of assimilationist policies. Across the Andes,

meanwhile, Argentina was pursuing a similarly aggressive campaign, which was known as the Conquest of the Desert. This was led by General Julio Argengino Roca in the 1870s and 1880s and this really saw it to eradicate and displace all the indigenous groups that were in the area, including the Mapuche who had lived in the Fertile, Pampas and Patagonian regions to secure valuable land for, wait for it, cattle ranching, agriculture and European satellite expansion. Cattle ranching as in kening as in the whole meat trade. The cows are more important than the people. Exactly.

And the demand for the cows is more important than the people. You see this violence of agriculture and expansion in other places as well. As I said I was reading one and one of the things she noticed is that part of what pushed the American Westward expansion was that they will grow in cotton, and cotton is extremely water intensive, and historically cotton was grown in a polyculture, it was grown with other plants, right? With these cotton monocultures, it really quickly strips the soil of its nutrients, and so they were pushing westward because they kept on having to find new land to grow the cotton on.

And of course, who was working that cotton? And who was working those plantations? Just exploitation all the way down. And all that just to feed this rapacious appetite of expansion. We had thousands of years of sustainable growth and sustainable cyclical economies, but things that would last. And just in these last few centuries, we've just completely lost that because above all, the line has to go up. Well, and like also part of that quest for agricultural domination, in order to make

that possible, there's the invention of the international slave trade, which is similarly built on this level of just base dehumanization and the desire for agricultural production being way more important than the humanity of everybody involved in that process. Yep. And then it's also tied to the petrochemical trade, because to maintain these soils in this unnatural form, you have to basically pump the land with these artificial fertilizers, which are typically derived from petrochemicals. And like that that process of the soil basically becoming dead, like started even as early as like the late 1800s.

Like this, this is this isn't even just like a modern like problem in like the late 1800s. This isn't even just a modern problem in the past 50, 100 years. All of that land was overused and starting to get destroyed almost like 200 years ago, but specifically like the late 1800s. Yeah. And this is what we're looking at here in this particular historical narrative. We're just watching the fall of of Wild Mapu, of course, was looking at a more grander sense, the fall of the remaining communities that actually were maintaining that connection to land. They're being in this process subjugated

so that there is no resistance and no present alternative to the extractive model. That was at least part of the goal of this expansion. As we see in Argentina, the few Mapuche who survived this massacre because they employed all sorts of tactics ranging from scorched earth policies to forced relocations to like, stripped of their land and reduced to laborers within this modern or rapidly modernizing Argentina. And General Roca's campaign was celebrated by the Argentine elite as a triumph of civilization over barbarism. Where have I heard that before?

So in both Chile's pacification of Arocaña and Argentina's conquest of the desert, you have this large-scale dispossession of Apuche land and Guamapu now being fully split by the border of Argentina and Chile. The vast majority of Apuche now live in Chile. There are only a few tens of thousands left in Argentina to this day. We want to speak out, we want to raise awareness and we want this to stop. Wow, very powerful. I'm Ellie Flynn and I'm an investigative journalist. When a group of models from the UK wanted my help,

I went on a journey deep into the heart of the adult entertainment industry. I really wanted to be a playboy model. Lingerie, topless. I said, yes, please. Because at the centre of this murky world is an alleged predator. You know who he is because of his pattern of behaviour. He's just spinning the web for you to get trapped in it. He's everywhere and has been everywhere.

It's so much worse and so much more widespread than I had anticipated. Together, we're going to expose him and the rotten industry he works in. It's not just me. We're an army in comparison to him. Listen to The Bunny Trap on the iHeart Radio app, Apple Podcasts or wherever you get your podcasts. Welcome, I'm Danny Trejo. Would you join me at the fire and dare enter?

Nocturnum, Tales from the Shadows, presented by iHeart and Sonora. An anthology of modern-day horror stories inspired by the legends of Latin America. From ghastly encounters with shapeshifters to bone-chilling brushes with supernatural creatures. Take a trip and experience the horrors that have haunted Latin America since the beginning of time. Listen to Nocturnal Tales from the Shadows as part of my cultura podcast network available

on the iHeart radio app Apple podcast or wherever you get your podcast. Hey everyone, it's John also known as Dr. John Paul and I'm Jordan or Joe Ho and we are the black fat film podcast, a podcast where all the intersections of identity are celebrated. This year we have had some of our favorite people on including Kid Fury, T.S. Madison, Amber Ruffin from the Amber and Lacey Show, Angelica Ross and more. Make sure you listen to the Black Fat Fam podcast on the iHeart Radio app,

have a podcast or whatever you get your podcast girl. Oh I know that's right. I found out I was related to the guy that I was dating. I don't feel emotions correctly. I am talking to a felon right now, and I cannot decide if I like him or not. Those were some callers from my call-in podcast, Therapy Gecko.

It's a show where I take real phone calls from anonymous strangers all over the world as a fake gecko therapist and try to dig into their brains and learn a little bit about their lives. I know that's a weird concept, but I promise it's pretty interesting if you give it a shot. Matter of fact, here's a few more examples

of the kinds of calls we get on this show. I live with my boyfriend and I found his piss jar in our apartment. I collect my roommates toenails and fingernails I have very overbearing parents even at the age of 29 They won't let me move out of their house So if you want an excuse to get out of your own head and see what's going on in someone else's head search for Therapy gecko on the I heart radio Podcasts, or wherever you get your podcasts. It's the one with the green guy on it.

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app or wherever you get your podcasts. New episodes every Thursday. Initially, Mapuche leaders and communities launched uprisings and guerrilla attacks against the Chilean and Argentine military forces, fighting to defend their territories. But as military suppression intensified, resistance also had to adapt. Mapuche communities had to adopt more crude forms of opposition, maintaining cultural practices, stories, and languages as an act of resistance. Some Mapuche leaders petitioned for land rights and

autonomy through legal channels, seeking to challenge dispossession through the courts. Others continued to resist through armed confrontation, often leading isolated uprisings when government forces overstepped or attempted to seize more land. The Uchilea resistance that follows this period is basically rooted in the traumas of this period, as the people were forcibly integrated into Chilean and Argentine societies, yet never fully accepted. As we move into the early 20th century, Mapuche communities continue to be hit hard by policies that aim to dissolve their traditional ways of life. The Chilean and Argentine governments squeezed Mapuche onto reservations, while surrounding lands were given to powerful landowners and settlers.

Land scarcity was a significant issue as Mapuche families often had plots too small to sustain their traditional agricultural practices, and this dispossession led to economic hardship and widespread poverty, further marginalizing them from national economies. The assimilation attempts to frame indigenous community identity as something to be erased in favor of European norms, pushed out the Mapudan language and cultural ties, and aimed to impose Spanish as the primary language. Thankfully, today, Mapudan still survives as the language of the Uche people. At the time, Uche were also forced into low wage labour on settler farms, experiencing

of course very harsh conditions and very little protection. Many of the Mapuche ended up migrating from rural areas to cities as the arable land dwindled, ended up finding themselves in places like Santiago and Temuco beginning in the 1930s. And many Mapuche families ended up working as laborers in urban centers where they faced new forms of discrimination. A lot of Mapuche women ended up going to work as servants within the houses of the Chilean elite. And during this period of hardship, early Mapuche political movements began to take shape. In the 1910s, Mapuche leaders organized groups like Sociedad Capulican Defensora de la Arocaña,

which advocated for land rights and civil protections, aiming to reclaim the dispossessed land and fight against the abuse of indigenous laborers. These early organizations marked a significant shift in Mapuche strategy, representing a movement towards formal, political approaches to resistance. The establishment of political alliances with sympathetic groups also strengthened the Mapuche cause. In the 1920s and 1930s, indigenous organizations began working with the Chilean Communist and

Socialist parties, focusing on indigenous labor issues and broader anti-landlord campaigns. However, these alliances often prioritized national labor and agrarian reform over specific indigenous rights, leaving the Mapuche to continue to fight largely on their own terms. But in spite of this limited political power, these early efforts helped lay the groundwork for later land rights activism. From the mid-20th century onward, rapid industrialization, extractive forestry operations, and monoculture plantations began to dominate Mapuche land. And pollution increased. Rivers were contaminated. Forest biodiversity was replaced by non-native species

like pine and eucalyptus plantations. And all of this leads to soil depletion. The remaining Mapuche agriculture and local ecosystems were naturally threatened, which further compelled their resistance. At the same time, they were still working to preserve their language, their cultural practices, their music, their arts, their spiritual ceremonies. For a small moment, there was some hope. As the government of Salvador Allende passed an indigenous law that recognized their distinctive culture and history and began to restore Mapuche communal lands. But I think we all remember how that turned out.

Bam bam, you have a whole coup sponsored by the US and Pinochet is in power. In power Pinochet calls for the division of the reserves and the liquidation of the Indian communities. He initially sounds like a cartoon villain with everything I've read and learned about him. I mean, who speaks of the liquidation of our people? Pinochet is extremely cartoon villain coded, except he was a real person. So I also have this tendency to not dismiss super evil people as like unhuman monsters. Because I think that actually limits our understanding of how evil humans can be.

Sure. And this isn't even just a pure principle like, I don't like dehumanization in general. It's that I think it actually makes these people harder to beat if you view them as like some like monstrous force Yeah, instead of something that's actually deeply human and yeah, he is a cartoon villain He's also like a person and like that's actually kind of more scary than just viewing him as some monster Very sure and I don't know. It's it's a frame of thought. I've come back on specifically and like thinking about like anti-fascism Yeah, I mean that's something I always think about when I think of a lot of the most brutal world leaders across human history.

I often think, you know, this person did not spawn out of thin air. There was a time when this person was a newborn and they were babbling, learning to speak, learning to walk, became a toddler, small child, preteen, teenager, young adult. So much nature and nurture would have gone into the person they became. But they had the same spawn point as everybody else. They all started as a baby. And Pinochet was, unfortunately, no exception. After the passing of his decree 2568-1979, the number of indigenous communities was reduced by 25%.

And several Mupuche leaders were murdered, threatened with imprisonment, or exiled. After the fall of Pinochet and return to democracy, the Mapuche had a resurgence in identity and political activism from the 1990s. This revival gained momentum after the passage of Chile's Indigenous Law in 1993, which acknowledged Mapuche land rights and advocated for bilingual education, opening new paths for cultural reclamation. That same year, Mapuche representatives at the UN pushed for Chile to adopt ILO Convention 169, a key Indigenous rights treaty, but Chile didn't actually ratify the convention until

2008. Despite the established run to the National Cooperation of Indigenous Development, or CONADI, in 1993 to facilitate indigenous inclusion in policymaking. Mapuche involvement in such state institutions has not guaranteed genuine representation. Several Canadi leaders who openly advocated for Mapuche autonomy or pushed against corporate interests have been removed from their positions. In 2015, Governor Francisco Juan Chumilla, a pro-Mapuche advocate in Araucania, was removed from his position due to his support for legal reforms recognizing Mapuche rights.

He can't go in and change the system. System changes you, while gets you out of the way. With the intensification of extractive industries encroaching on Mapuche lands, a wave of activism emerged specifically aimed at protecting secret territories and the environment. Mapuche activists have stood up against forestry companies, hydroelectric projects, and multinational corporations that have aimed to exploit their resources. They've engaged in land occupations and protests for land restitution and environmental

protection. The Chilean state's reaction to Mapuche activism is entirely predictable. Harsh repression. Under anti-terrorism legislation, Mapuche activists face heightened police surveillance, imprisonment, and accusations of terrorism. A tactic which is universally used to delegitimize resistance to injustice and violence and exploitation and destruction. It is kind of one of those magic words that has been increasingly invoked in the past 20 years. Yeah. Terrorist is a magic word. Illegal is another magic word. Yeah, they're all just like dehumanization terms, right?

Like you are not a person, you are not an X, you are not well, whatever. You are a terrorist and terrorists do are not an X. You are not, well, whatever. You are a terrorist. And terrorists do not have the same rights as humans. It's not a war crime if you do it against a terrorist. Luke Skywalker was not a terrorist. You are a terrorist. But no, like, whether you're like fighting in like an actual resistance movement, or you're just attending like a protest in

in an American city. Both of those can now become quote unquote terrorists or or you're some like the level clerk who just happens to be within has below. Yeah. Or you're a daughter of a low level clerk who is picking up a pager and oops, I guess your dad shouldn't have been a terrorist, and like, Jesus Christ. Yeah. Yeah. And then, of course, the media has a big part to play in all this.

You know, terrorist as a term is associated with certain stereotypes about various groups of people. The past few years, it's been the, you know, machete and AK waving Islamist fighter, but in other time periods, it was another prominent stereotype. You know, the Black 70s are revolutionary or Viet Cong. And in the Chilean situation, media portrayals have also reinforced stereotypes of Mapuche violence, which of course serves the role of obscuring the reality of their fight for justice and environmental stewardship. It hasn't all been for naught, the Mapuche struggle.

That is, they have had a few legal triumphs. Rulings, where the Inter-American Court of Human Rights has held Chile accountable as much as any state has held accountable for violating Mapuche rights. Grassroots groups and its collectors will have also supported Mapuche efforts. But clearly these small victories and triumphs are really not enough. Within the broader Mapuche movement, you do have the reformists and the assimilationists, and you have groups like Koordinadora Arauko Maeko, or CAM, and their splinter group, which is Wai-Chan Aoka Mapu, and they have adopted separatist stances, advocating

for direct action such as land occupations and resistance against state forces, because they view autonomy and territorial reclamation as essential to Mapuche sovereignty, and they have no interest in compromise with the extractive industries and governments that are responsible for their suffering. Traditionally, these groups are focused on acts of economic sabotage against companies that are infringing on their lands and their stewardship. Within wider Chilean society, there's still some prejudice against Umpuche, particularly but not exclusively from the right wing.

But Chile's 2019 uprising against inequality and government abuses, found strong support and allyship between right-wing Chilean society and Umpuche communities, who had seen echoes of their own grievances in national protests. The protests were initially sparked by a metro fare hike, but they quickly became a national movement demanding systemic reform. In both urban and rural spaces, Mapuche communities joined or supported protesters by resisting continued government policies that marginalized their communities and undermined their cultural rights. Mapuche symbols and flags emerged prominently,

aligning indigenous struggles with these broader demands for social justice. And the government response, can you predict, was swift and severe. response, can you predict, were swift and severe. Military and police forces were deployed to use excessive violence. This mutual experience of repression reinforced alliances between the Mapuche and other Chilean activists, as both faced the state-driven violence of propaganda that portrayed them as radicals and terrorists and extremists. So despite the crackdown, the uprising saw unprecedented support for the Mapuche cause, amplifying calls for restitution of indigenous lands, forming recognition of Mapuche rights in a reformed constitution, and a decolonial approach to governments that respects indigenous

autonomy. The 2019 protests laid the groundwork for a national constitutional reform, with significant Mapuche involvement and public support. The draft of the new constitution in 2021 raised the potential for ensuring Indigenous rights, with Mapuche representatives actively participating in the process and creating renewed optimism for meaningful, legal protections that respect M'Puch'e culture, territory and autonomy. That somewhat progressive attempt at a constitutional reform, which also included gender equality measures, was rejected.

As in there was another attempt just last year in 2023, but it was a very conservative attempt shaped by the far-right Republican Party, which stricter provisions on immigration, a ban on abortion, and a free market focus that did not resonate with the majority of voters. 55.8% voted against the 2023 draft, and 44.2% in favour. Chilean President Gabriel Boric, whose administration had supported constitutional change, acknowledged that further attempts at constitutional reform were unlikely. So for now, Chile continues to be governed by the constitution that dates back to the dictatorship of Pinochet, while its leaders are looking at alternative paths for addressing

social, economic, and environmental issues, in line with Chilean public opinion. If you know anything about me and my positions, you'll know that I'm not confident in the ability of states to meaningfully respect people's agency and autonomy ever, but I wish the Mapuche all the best wherever their struggle goes. And I've personally found their story very impactful. It's one of resilience, adaptability, and face of centuries of adversity. They've had an unyielding desire to maintain their connection to the land and cultural identity and their ongoing fight is really just a testament to the power of solidarity. And that's it for me.

This has been It Could Happen Here, all power to all the people. It Could Happen Here is a production of Cool Zone Media. For more podcasts from Cool Zone Media, visit our website, coolzonedmedia.com, or check us out on the iHeart Radio app, Apple Podcasts, or wherever you listen to podcasts. You can now find sources for It Could Happen Here listed directly in episode descriptions. Thanks for listening. We want to speak out and we want this to stop. Wow, very powerful. descriptions. Thanks for listening. Ellie Flynn I'm Ellie Flynn, an investigative journalist,

and this is my journey deep into the adult entertainment industry. works in. It's honestly so much worse than I had anticipated. We're an army in comparison to him. From Novel, listen to The Bunny Trap on the iHeartRadio app, Apple podcasts, or wherever you get your podcasts. You should probably keep your lights on for Nocturne. Tales from the Shadow Rock. Join me, Danny Dreher, and step into the flames of fright. An anthology podcast of modern day horror stories inspired by the most terrifying legends and lore of Latin America. Listen to Nocturnal on the iHeartRadio app, Apple Podcasts or wherever you get your podcasts.

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