Argentine Culture of Insult and Denial

The author reflects on a dark aspect of Argentine culture, exemplified by the historical mistreatment of indigenous peoples and contemporary nationalistic rhetoric. He recounts a story told by his late writer friend, Leopoldo Brizuela, about a group of 12 Mapuche individuals brought from southern Argentina to the La Plata museum in 1880. These individuals were held captive, studied by anthropologists, and their bodies were prepared for exhibition after their deaths, rather than being buried. This occurred during the 'campaigns of the desert,' which aimed at indigenous extermination, and as massive European immigration began to reshape Argentina's demographics. The author contrasts this with the tendency of the cultural center around Buenos Aires to deny the existence of indigenous peoples, a point also made by filmmaker Lucrecia Martel. He argues that true affection for one's country involves acknowledging its flaws, not denying them, unlike the 'patriotic nationalism' that justifies past injustices and claims essential exceptionalism. The narrative then shifts to the 1982 Malvinas War, where a crowd in Plaza de Mayo celebrated the military junta's decision to send troops, with Leopoldo Galtieri smiling from the Casa Rosada balcony. This event, occurring after a similar threat towards Chilean islands, saw Argentines chanting insults against both the British and Chileans, whom they perceived as potential adversaries. The author notes how this historical narrative was later adapted in Argentina to label all Chileans as 'traitors.' He highlights how football fandom in Argentina often incorporates insults, with chants against Chileans including 'Mapuches' and 'traitors,' and even wishes for earthquakes to erase Chile from the map. This culture of insult, termed 'bardear' and 'cancherear,' is so prevalent that it can even be a path to political power, as seen with the current Argentine ambassador to Santiago's remarks. The author criticizes the Argentine tendency to dismiss criticism by claiming foreigners cannot understand their complex social dynamics. He points out that this behavior extends to how Argentines view other nationalities, referring to Brazilians as 'monkeys,' Chileans as 'traitors,' and Bolivians and Mexicans as 'Indians,' while denying the existence of 'real' Black people in Argentina. The piece concludes by referencing Spain's World Cup victory, where the losing team and some supporters refused to acknowledge the winners, instead alleging a conspiracy. The author laments this 'culture of the improper' that prioritizes offense and arrogance over civility and admiration for talent, urging a move beyond a self-absorbed and flawed national reflection.