Vol. 6 (2020): post(s) 6
Akademos

Catrileo+Carrión Community: epupillan artistic practice and political regeneration in Wallmapu

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  • Manuel Antonio Carrión Lira
Manuel Antonio Carrión Lira University of California San Diego image/svg+xml

Bio

Published 2020-11-04

How to Cite

Carrión Lira, M. A. (2020). Catrileo+Carrión Community: epupillan artistic practice and political regeneration in Wallmapu. Post(s), 6(1). https://doi.org/10.18272/post(s).v6i1.1857

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Copyright (c) 2020 Manuel Antonio Carrión Lira

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This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.

Societal impact

La Mesa de la Mujer Rural de Toltén and the Comunidad de Tejedores de Neltume in the borderland indigenous territory of Chile called Wallmapu. Through two epupillan Mapuche procedures: poyewün nütram/trawün (affective conversation/reunion) and trafkin kimün witral (weaving knowledge exchange), we collectively created two publications, a video-essay and a mixed media installation, respectively. These two methodological procedures will be conceptualized as a way of resisting coloniality of knowledge reflecting along with Qwo-Li Driskill"™s (2015) decolonial skillshares practice/idea. Finally I will outline the impact of these procedures both for our collective practice and for the communities we collaborated with.

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Abstract

In this paper I will reflect about two artistic residency experiences where I participated as member of the artistic epupillan mapuche "Catrileo+Carrión" community. This reflection will seek to outline the procedures through which we engaged with two different communities, La Mesa de la Mujer Rural de Toltén and the Comunidad de Tejedores de Neltume in the borderland indigenous territory of Chile called Wallmapu. Through two epupillan Mapuche procedures: poyewün nütram/trawün (affective conversation/reunion) and trafkin kimün witral (weaving knowledge exchange), we collectively created two publications, a video-essay and a mixed media installation, respectively. These two methodological procedures will be conceptualized as a way of resisting coloniality of knowledge reflecting along with Qwo-Li Driskill"™s (2015) decolonial skillshares practice/idea. Finally I will outline the impact of these procedures both for our collective practice and for the communities we collaborated with.

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References