Bolivia’s self-proclaimed unconstitutional ruler, Jeanine Añez, according to her surname, appears to be a descendant of the Escudo Añez of Seville, Spain. And by her first name, of some francophone or anglophone community. But her physical features (pronounced forehead and cheekbones, semi-straight nose, tiny lips and thick hair) betray her as a Bolivian Andean aborigine, despite her dyed hair.
In the creole republics the Spanishization (or translation) of indigenous surnames to be “allowed” for citizens in the ethnophageal states was (and still is) very common.
Thus, for example, the Mamani (which in Aymara means eagle) were registered in the Civil Registry as Aguilar, Halcón, etc. The Qhespi were registered as Quispe, Quisbert, etc.
In the case of the self-proclaimed Bolivian, Jeanine Añez, her surname was initially Añas (which in Quechua means skunk), but her ancestors cast it as Añez to avoid daily racial discrimination, and thus attempt to bequeath to her “citizenship”.
It is certain that Jeanine’s immediate ancestors migrated from the Andean zone of Bolivia to the Amazonian Department of Beni, in the internal migratory waves promoted by the Bolivian State during the last century. And, like any second generation Andean migrant, Ella assumed more camba (inhabitant of the East of the country) than the local aborigines themselves.
Where did Jeanine Añez’s racism and fundamentalism come from?
The different racist and fundamentalist messages posted on her social networks against indigenous peoples, the coldness with which she released from criminal responsibility, by decree, the military and police who massacred more than 30 Aymara and Quechua people under her mandate in a matter of hours, and the naturalness with which she is able to speak to her victims about the “culture of non-violence”, in a country with streets impregnated with the scent of fresh human blood, prove that Añez is a completely racist woman.
She suffers from cultural/identity schizophrenia that causes her to hate what is indigenous and love what is not (Spanish), a product of her condition as a colonized woman.
She hates her indigenous body, tries to hide her indigenous features in her search to be “accepted” as a member of the “camba family”, supposedly a descendant of Spaniards. The camba identity, in fact, is entrenched in the violent denial of the “ser qholla” (Andean). The massacres against indigenous peoples, to a large extent, are affirmative actions of the “camba identity”. Añez, to prove that she is not Añas, had to carry out affirmative actions like Añez.
An opportunist aborigine, in order to become a “permitted Indian” in the colonial and/or republican system, had to necessarily betray/sell, sacrifice, their relatives. Only in this way did they enjoy the “benefit of the doubt” of the patron. In other words, the more hatred and contempt for his or her relatives was expressed by an “assimilated Indian”, the more “accepted and loved” he or she felt by his or her employer. Although the latter never came to accept or love him as part of his ghetto.
Jeanine Añez suffers from this syndrome of the uninhabited woman. She dreams, she makes an effort, even massacres her indigenous family, to prove that she is not indigenous, but she will never become the Sevillian or Andalusian she dreams of being. Because the cambas will never admit her as such, nor will her qhollas factions allow her to be a camba.
The truth is that the fifty-year-old christian-democrat dictator sinks into the vortex of existential anomie, consumed by the feeling of guilt of being the malefactor of Plurinational Latin America in the 21st century.
Translation by Internationalist 360º