With almost the same rationality as the president, who would challenge her racial appearances for dyeing her hair, Evo Morales's opponents blamed him for the denial of "his people" when his relationship with Gabriela Zapata, a young woman mobile phone number list also "rubified," was made public. Critics branded the most prominent Indian in the country a liar for having a "blonde" as a partner and criticized, with the same impulse, the young woman for "dyed," in a parallel effort to precisely invalidate her whiteness.4.
It is clear that in Bolivia being white is a mobile phone number list manifestation of superiority and that believing such a thing leads to public control, since one way of belittling the powerful is to single them out as "Indian." Now, although "white" seems to represent a series of physical attributes (skin tone, phenotype, etc.), "acting" as such is not so much a matter of color as mobile phone number list of manners, language, place of residence and position. economic.
However, for Richard Dyer, the precise distinctions mobile phone number list associated with "being perceived" as "white" exalt two characteristics that can be authenticated: "blond hair and blue eyes."5; attributes that the minister claimed to have and that were denied to both the president and Morales' ex-girlfriend. David Lockwood would conclusively say that the racial imaginary is a creative and symbolic dimension that orders the world by specifying both privileges and attributes, as well as obligations and defects6. It is, as we have seen in the examples cited, a disciplinary resource that places groups "in the place where they should be.