Amagüaña transit in the struggle for indigenous rights.
The struggle for equal rights has been given throughout history in different parts of the world, through revolutions, uprisings, strikes and even civil wars that have represented a change for the future of society that defends them. During the stage of colonialism and postcolonialism in Ecuador the agro -export model represented an important change in the country’s economy, however, the main economic sector, the agricultural sector, which was mainly given by the poorest classes, kept the same in a stagnation in a stagnationideological, economic and social. The subordinate class faced a growing struggle for freedom and hegemony that had been taken from them, but despite the hard period they had to face, it was sought to obtain the equality they were looking for. The objective of this investigation is to analyze the reasons and consequences of the Amaguaña traffic struggle for indigenous rights, during the landowner period in Ecuador. The question in which this investigation focuses is: what reason to Transito Amagüaña to rebel against the landowner regime and what results obtained?
Interviews and reports were analyzed, as well as virtual documents belonging to newspapers, magazines, books and historical research. I have selected two sources, which seem of great importance to me. Both are investigations carried out by students from different universities of Ecuador; The first is a thesis to obtain the title of sociology at the Central University of Ecuador called: “counterhegemonics in amaguay Amagüaña transit and the bad treatment he received from his patterns, describes the historical context and deepens the reasons that led her to revolt, in addition to the analysis of key concepts such as "landowner order", "subalternity", "hegemony" and "Contahegemonia"; And the second is an investigation carried out by Tamia Mercedes Ayala Quinatoa to obtain the degree in Anthropology applied at the Salesian Polytechnic University (Quito headquarters), called: “The indigenous thinking of Dolores Cacuango and amagüana transit”, which presents points Keys to the idea of freedom that is born of transit from child. Both sources represented great contributions because the context and the reason for the investigation were described very well, the sources were used as the basis of the present investigation, but information that did not possess in depth, such as the political context of the late nineteenth century were attachedand the beginning of the XX, in addition to the incorporation of information on the laws that stand out to start the investigation.
Historical research:
Historic context:
Since the period of European conquests, outside the American continent, the people already rooted with their customs and religion, Debíl showed in front of a selfish and bold enemy, which snatches its territory, and its culture. The treatment that indigenous people received was devastating;The domain of the foreigner intoded in America a new social order, where those who had initially owntaken. The struggle of indigenous groups comes from great resentment from the starting point that the conquerors took. One of the mechanisms of possession were the amendments that with "religious instruction" removed the right of freedom of the natives, and they were provided "protection and education", in addition to it we were looking to give work which was never paid for their part.
During the post-colonial period a landowner stage was maintained, where the great landowners hired indigenous peasants who were given ill-treatment, little pay and an inadequate workload. Ecuador has represented a key point for the extraction of raw material and even this sector was the main econic base that the country had until the beginning of the 1960-1970;Unlike several Américan countries, the process of incorporation into capitalism was greatly lengthened by the conservative and intolerant way of thinking of the upper class that the social minority represented against the amount of indigenous people in the country. During the period of Juan José Flores, a law was approved in 1833 that stated that the Government was responsible for the education of indigenous society in the country, for the abolition of its status as ignorant who had been a consequence of colonialism. In 1856 the tribute given by the indigenous to the State was the issue of discussion in Parliament, because during Varías decades before the beginning of the Republic, the most disadvantaged class contributed with more income to the government for the simple fact of belonging to the indigenous race"The poorest member of Ecuadorian society gravels more than any other individual in the nation not because it has a fortune but because it is indigenous" (Guarisco, 1995), there was a process of abolition to tribute, but it would not improve lifeof the peasants who were held thanks to the work they did in haciendas of large landowners. For the year of 1857 after long discussions with debates for and against the abolition of the tribute it was approved. At the beginning of the 20th century there was an era of agitation and progress thanks to the liberal policies of Eloy Alfaro, where the regulation of the lease of servants and salaried workers was allowed to prohibit slavery in the Republic and reduce the abuse of theproperty owners through the decree given on April 12, 1899.
Developing:
Despite the attempts of equality that the State sought to give greater importance to the characteristic that a republican country had to have, the landowner period showed the indigenous the only subsistence base they could have, obtaining as a result a landowned relationship – Pelon, formalizing alliances that favored the landowners, such as the Huasipungo, which was the land that the landowner gave a farmer with the condition that he works for him, but it was supposed to live and use the food he worked in exchange formoney and housing. They were also characterized by forming slave alliances, where the pawn for lack of money agreed.
The childhood of Transito Amagüaña was developed in this environment, “his parents Mercedes Alba and Vicente AmaguañEntrance alley to the Hacienda House owned by the Mercedaria community ”. (Villacís, 2018), with the law of expropriation of land belonging to the religious entities given by the Alfarist Regimén The Mercedarian Fathers had to leave their properties, to give way to the lease at the hands of the State that I place as owner Aquiles Jarrín;After the laws of Indigenous Education Transito Amagüaña manages to prepare in the school of the hacienda where she is criticized for being of indigenous origin. It should be noted that the strike of the fallen arms that tookwheat. And to women a rebozo and a white center.”(Villacís, 2018). The adolescence and childhood of Rosa Elena Amaguaña Alba or better known as Transit. In addition to witnessing the abuse of her mother from her husband Vicente Amagüaña;At fourteen he married José Manuel Alba who was older to his wife for eleven years, the result of his commitment was more abuse and pain and despite working on the grounds, his work was not replaced, due to being a woman.
From his fifteen years, Transito decided to join the ranks of the Communist Party, the meetings were held secret and held in the farms to the indigenous groups, several times left Quito to meet with Doctor Paredes, Rubén Rodríguez, AlejandroTorres, Eliodoro Noboa and Luís Chávez, members of the Communist Party who was looking for a better quality of life for workers and indigenous workers in the country. The Communist Party had been founded on May 23, 1926, and had based the reforms of the old Eloy Alfaro fighter, also obtained more boom when the economic crisis occurred in 1920 that coined a cocoa crisis that seriously affected the country, it was sought to get to power, to be able to give the country and the most workers a total equality, Transito AmagüañHe gave way to the first strike of agricultural workers, where the huts of indigenous leaders burned. The Thragüaña Transit struggle sought to end the abuse of indigenous society and gender equity, as well as free and bilingual education for children, the expropriation of lands that had been taken from the peasants, and recognition, and recognitionof indigenous people as citizens, worthy of civil rights.
In 1944 the ideals of Transit could be fulfilled in a rewarded way, thanks to the foundation of the Federation of Indians (FEI), which was the first indigenous organization of the country. In the 50’s, Transit had been recognized as a leader in his social environment, and together with Dolores Cacuango, another indigenous leader decides to start with the foundation of bilingual schools (Quechua-Spanish).
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