Consistent with a post-structural approach to research, a typically unified representation of geo-political context is considered an inappropriate means to interpret context. In this case, the principal reference for the ‘American’ identity is Walter Mignolo’s ‘The Idea of Latin America’. It is the opinion of Mignolo that the contemporary representation of the continent is not a objective reality but a reflection of a singular, colonial intepretation of knowledge and history. For the overwhelming majority, the arrival of the European on distant shores would come to represent not simply the violent exploitation of labour (in the forms of slavery) and exappropriation of land and resources, colonial domination would include Christian notions of civilisation resulting in the suppression and even eradication of local cosmologies and frames of understanding.
Mignolo traces the articulation (as opposed to the expansion) of empire from the ‘discovery’ of the new continent by the Spanish in the 15th century through to a second period of decolonialisation in the aftermath of WWII. From the moment of its emergence, the new fourth continent (Indias Occidentales) was perceived as an extension (as opposed to an intrinsic part) of the West, a tabla raza to be defined and exploited by the superior, civilising forces of progress and modernity. Consistent with the conceptual references of Said, Mignolo refers to the cultural reality of Occidentalism and the assumed rights of the West to acquire, name and categorise all within their extended dominion. Not only were the multitude of Indigenous communities subjugated or exterminated by the Spanish Conquistadores (most notably, Cortes and Pizzarro) but their cosmologies, histories and traditions were marginalised and/or exterminated in the just cause of civilisation. More than three centuries of colonial expansion and domination followed until Spanish rule was finally brought to a close by ‘the Liberator’ (Simon Bolivar) in early 19th century. Bolivar’s efforts however were not undertaken in the name or presence of the indigenous community but an emergent and prosper Creole population (direct Spanish decendants) weary of the decadent and decaying (Baroque) socio-political culture of the colonist. Though victorious over the Spanish, the utopian visions of a unified continent died with Bolivar and the region entered its first post-colonial period of struggle reflecting the emergence of newly independent, sovereign nations trying to establish coherent identities. According to Mignolo, this process of identity is most clearly understood in relation to the pervailing socio-political horizon. During the period of the first decolonisation the Spanish and Portuguese empires were in terminal decline. The coincident period of European Enlightenment was to witness the emergence and pre-eminence of England, Germany and France. It was the libertarian of Latin cousins, France that was to hold particular sway over the continent. Indeed, the notion of ‘Latinidad’ was adopted as a national symbol and culture primarily as a means of clear differentiation in light of the emerging imperial threat from the Anglo-Saxon America to the north. Latinidad however had double-edged derogatory impact. Though it created a symbol of unity for the dominant Creole population, Latin America was relegated in the prevailing scale of civilsation led by the dominant forces of Anglo-Saxon culture. Moreover, Latindad symbolised a lack of self awareness of the nature of colonialism. Having just emerged from under the heel of the Spanish, the imposition of Latinidad by the Creole elite reimposed colonialism (the internal variety) on the alternative cultures, represented by the mix of Africa and Indian communities.
The modern-colonial paradigm of relations reflects an imperative to comprehend the full impact of colonialism and restore local identity though the histories and views impact of recipient communities since the emergence of imperialism and the dominance of the Western model of development.