The people of Mexquitic, a town in the state of San Luis Potosí in rural northeastern Mexico, have redefined their sense of identity from "Indian" to "Mexican" over the last two centuries. In this ethnographic and historical study of Mexquitic, David Frye explores why and how this transformation occurred, thereby increasing our understanding of the cultural creation of "Indianness" throughout the Americas.
Frye focuses on the local embodiments of national and regional processes that have transformed rural "Indians" into modern "Mexicans": parish priests, who always arrive with personal agendas in addition to their common ideological baggage; local haciendas; and local and regional representatives of royal and later of national power and control. He looks especially at the people of Mexquitic themselves, letting their own words describe the struggles they have endured while constructing their particular corner of Mexican national identity.
This ethnography, the first for any town in northeastern Mexico, adds substantially to our knowledge of the forces that have rendered "Indians" almost invisible to European-origin peoples from the fifteenth century up to today. It will be important reading for a wide audience not only in anthropology and Latin American studies but also among the growing body of general readers interested in the multicultural heritage of the Americas.
Many different Indian tribes have lived in Iowa, each existing as an independent nation with its own history, culture, language, and traditions. Some were residents before recorded time; some lived in Iowa for relatively short periods but played memorable roles in the state’s history; others visited Iowa mostly during hunting trips or times of war. Stimulating and informative, Lance Foster’s TheIndians of Iowa is the only book for the general reader that covers the archaeology, history, and culture of all the different native nations that have called Iowa home from prehistory to the present.
Foster begins with a history of Lewis and Clark’s travels along the Missouri River adjacent to western Iowa. Next, he focuses on the tribes most connected to Iowa from prehistoric times to the present day: the Ioway, Meskwaki, Sauk, Omaha and Ponca, Otoe and Missouria, Pawnee and Arikara, Potawatomi, Illinois Confederacy, Santee and Yankton Sioux, and Winnebago. In between each tribal account, “closer look” essays provide details on Indian women in Iowa, traditional ways of life, Indian history and spirituality, languages and place-names, archaeology, arts and crafts, and houses and landscapes. Finally, Foster brings readers into the present with chapters called “Going to a Powwow,” “Do You Have Indian Blood?” and “Indians in Iowa Today.” The book ends with information about visiting Native American museums, historic sites, and communities in Iowa as well as tribal contacts and a selection of published and online resources.
The story of the Indians of Iowa is long and complicated. Illustrated with maps and stunning original art, Lance Foster’s absorbing, accessible overview of Iowa’s Indian tribes celebrates the rich native legacy of the Hawkeye State. It is essential reading for students, teachers, and everyone who calls Iowa home.
Tribes included:
Arikara
Huron
Illinois Confederacy
Ioway
Kansa
Kickapoo
Lenni Lenape (Delaware)
Mascouten
Meskwaki
Miami
Missouria
Ojibwa (Chippewa)
Omaha
Osage
Otoe
Ottawa
Padouca (Plains Apache and Comanche)
Pawnee
Piankashaw
Ponca
Potawatomi
Santee Sioux
Sauk
Wea
Winnebago
Yankton Sioux
Indians of the Rio Grande Delta is the first single-volume source on these little-known peoples. Working from innumerable primary documents in various Texan and Mexican archives, Martin Salinas has compiled data on more than six dozen named groups that inhabited the area in the sixteenth through the eighteenth centuries. Depending on available information, he reconstructs something of their history, geographical range and migrations, demography, language, and culture. He also offers general information on various unnamed groups of Indians, on the lifeways of the indigenous peoples, and on the relations between the Indian groups and the colonial Spanish missions in the region.
Nishant Upadhyay unravels Indian diasporic complicity in its ongoing colonialist relationship with Indigenous peoples, lands, and nations in Canada. Upadhyay examines the interwoven and simultaneous areas of dominant Indian caste complicity in processes of settler colonialism, antiblackness, capitalism, brahminical supremacy, Hindu nationalism, and heteropatriarchy. Resource extraction in British Columbia in the 1970s–90s and in present-day Alberta offer examples of spaces that illuminate the dispossession of Indigenous peoples and simultaneously reveal racialized, gendered, and casted labor formations. Upadhyay juxtaposes these extraction sites with examples of anticolonial activism and solidarities from Tkaronto. Analyzing silence on settler colonialism and brahminical caste supremacy, Upadhyay upends the idea of dominant caste Indian diasporas as racially victimized and shows that claiming victimhood denies a very real complicity in enforcing other power structures. Exploring stories of quotidian proximity and intimacy between Indigenous and South Asian communities, Upadhyay offers meditations on anticolonial and anti-casteist ways of knowledge production, ethical relationalities, and solidarities.
Groundbreaking and ambitious, Indians on Indian Lands presents the case for holding Indian diasporas accountable for acts of violence within a colonial settler nation.
An Economist Best Book of the Year
How India’s Constitution came into being and instituted democracy after independence from British rule.
Britain’s justification for colonial rule in India stressed the impossibility of Indian self-government. And the empire did its best to ensure this was the case, impoverishing Indian subjects and doing little to improve their socioeconomic reality. So when independence came, the cultivation of democratic citizenship was a foremost challenge.
Madhav Khosla explores the means India’s founders used to foster a democratic ethos. They knew the people would need to learn ways of citizenship, but the path to education did not lie in rule by a superior class of men, as the British insisted. Rather, it rested on the creation of a self-sustaining politics. The makers of the Indian Constitution instituted universal suffrage amid poverty, illiteracy, social heterogeneity, and centuries of tradition. They crafted a constitutional system that could respond to the problem of democratization under the most inhospitable conditions. On January 26, 1950, the Indian Constitution—the longest in the world—came into effect.
More than half of the world’s constitutions have been written in the past three decades. Unlike the constitutional revolutions of the late eighteenth century, these contemporary revolutions have occurred in countries characterized by low levels of economic growth and education, where voting populations are deeply divided by race, religion, and ethnicity. And these countries have democratized at once, not gradually. The events and ideas of India’s Founding Moment offer a natural reference point for these nations where democracy and constitutionalism have arrived simultaneously, and they remind us of the promise and challenge of self-rule today.
Edward John Thompson—novelist, poet, journalist, and historian of India—was a liberal advocate for Indian culture and political self-determination at a time when Indian affairs were of little general interest in England. As a friend of Nehru, Gandhi, and other Congress Party leaders, Thompson had contacts that many English officials did not have and did not know how to get. Thus, he was an excellent channel for interpreting India to England and England to India.
Thompson first went to India in 1910 as a Methodist missionary to teach English literature at Bankura Wesleyan College. It was there that he cultivated the literary circle of Rabindranath Tagore, as yet little known in England, and there Thompson learned of the political contradictions and deficiencies of India's educational system. His major conflict, personal and professional, was the lingering influence of Victorian Wesleyanism. In 1923, Thompson resigned and returned to teach at Oxford.
Interest in South Asia studies was minimal at Oxford, and Thompson turned increasingly to writing Indian history. That work, and his unique account of his experiences in the Mesopotamian campaign in World War I, supply a viewpoint found nowhere else, as well as personal views of literary figures such as Robert Graves and Robert Bridges. Thompson was also a major influence on the work of his son, E. P. Thompson, a modern historian of eighteenth-century England.
This important biography covers politically significant events between Thompson's arrival in India and up to his death, and casts considerable light on Thompson and his struggles with his religion and his relationship with India. The first biography of E. J. Thompson, "India's Prisoner" will have widespread appeal, especially to those interested in South Asian and English history, literature, and cultural history.
Gandhi's Quit India Movement of 1942 was the climax of a nationalist revolutionary movement which sought independence on India's own terms. Indian independence was attained through revolution, not through a benevolent grant from the British imperial regime. "The British left India because Indians had made it impossible for them to stay."
The bases for Francis Hutchins' thesis are new facts from hitherto unused sources: interviews with surviving participants in the movement, private papers from the Gandhi Memorial Museum and the Nehru Memorial Museum and Library, documents in the National Archives of India. In particular, he has studied the secret records of the British government, recently made available, which reveal for the first time the extent of the revolutionary movement and Britain's plans for dealing with it.
Of the British records Hutchins says, "No other regime has left such careful documentation of its strategies or compiled such extensive records revealing the way in which it was overthrown." Even though England had always proclaimed its hope that India would one day become independent, the tacit assumption was that this was a remote eventuality. Only after Gandhi's Quit India Movement did Britain's political parties resign themselves to the necessity to leave quickly, whether or not they believed India was "ready."
Obscured by censorship in India and by preoccupation with World War II, the significance of Gandhi's revolutionary technique was not appreciated at the time. Hutchins' impressive analysis uses the Indian case to develop a general theory of the revolutionary nature of colonial nationalism.
India’s Rise as an Asian Power examines India’s rise to power and the obstacles it faces in the context of domestic governance and security, relationships and security issues with its South Asian neighbors, and international relations in the wider Asian region. Instead of a straight-line projection based on traditional measures of power such as population size, economic growth rates, and military spending, Sandy Gordon’s nuanced view of India’s rise focuses on the need of any rising power to develop the means to deal with challenges in its domestic, neighborhood (South Asia), and regional (continental) spheres.
Terrorism, insurgency, border disputes, and water conflict and shortages are examples of some of India’s domestic and regional challenges. Gordon argues that before it can assume the mantle of a genuine Asian power or world power, India must improve its governance and security; otherwise, its economic growth and human development will continue to be hindered and its vulnerabilities may be exploited by competitors in its South Asian neighborhood or the wider region. This book will appeal to students and scholars of India and South Asia, security studies, foreign policy, and comparative politics, as well as country and regional specialists.
During the 1990s, films such as sex, lies, and videotape, The Crying Game, Pulp Fiction, Good Will Hunting, and Shakespeare in Love earned substantial sums at the box office along with extensive critical acclaim. A disproportionate number of these hits came from one company: Miramax. Indie, Inc. surveys Miramax’s evolution from independent producer-distributor to studio subsidiary, chronicling how one company transformed not just the independent film world but the film and media industries more broadly. As Alisa Perren illustrates, Miramax’s activities had an impact on everything from film festival practices to marketing strategies, talent development to awards campaigning.
Case studies of key films, including The Piano, Kids, Scream, The English Patient, and Life Is Beautiful, reveal how Miramax went beyond influencing Hollywood business practices and motion picture aesthetics to shaping popular and critical discourses about cinema during the 1990s. Indie, Inc. does what other books about contemporary low-budget cinema have not—it transcends discussions of “American indies” to look at the range of Miramax-released genre films, foreign-language films, and English-language imports released over the course of the decade. The book illustrates that what both the press and scholars have typically represented as the “rise of the American independent” was in fact part of a larger reconfiguration of the media industries toward niche-oriented products.
What happens when a Native or indigenous person turns a video camera on his or her own culture? Are the resulting images different from what a Westernized filmmaker would create, and, if so, in what ways? How does the use of a non-Native art-making medium, specifically video or film, affect the aesthetics of the Native culture?
These are some of the questions that underlie this rich study of Native American aesthetics, art, media, and identity. Steven Leuthold opens with a theoretically informed discussion of the core concepts of aesthetics and indigenous culture and then turns to detailed examination of the work of American Indian documentary filmmakers, including George Burdeau and Victor Masayesva, Jr. He shows how Native filmmaking incorporates traditional concepts such as the connection to place, to the sacred, and to the cycles of nature. While these concepts now find expression through Westernized media, they also maintain continuity with earlier aesthetic productions. In this way, Native filmmaking serves to create and preserve a sense of identity for indigenous people.
Indigenous and Popular Thinking in América is a record of Kusch's attempt to immerse himself in the indigenous ways of knowing and being. At first glance, his methodology resembles ethnography. He speaks with and observes indigenous people and mestizos in Peru, Bolivia, and Argentina. He questions them about their agricultural practices and economic decisions; he observes rituals; he asks women in the market the meaning of indigenous talismans; he interviews shamans; he describes the spatial arrangement and the contents of shrines, altars, and temples; and he reproduces diagrams of archaeological sites, which he then interprets at length. Yet he does not present a "them" to a putative "us." Instead, he offers an inroad to a way of thinking and being that does not follow the logic or fit into the categories of Western social science and philosophy. In his introduction, Walter D. Mignolo discusses Kusch's work and its relation to that of other twentieth-century intellectuals, Argentine history, and contemporary scholarship on the subaltern and decoloniality.
Who has the right to represent Native history?
The past several decades have seen a massive shift in debates over who owns and has the right to tell Native American history and stories. For centuries, non-Native actors have collected, stolen, sequestered, and gained value from Native stories and documents, human remains, and sacred objects. However, thanks to the work of Native activists, Native history is now increasingly being repatriated back to the control of tribes and communities. Indigenous Archival Activism takes readers into the heart of these debates by tracing one tribe’s fifty-year fight to recover and rewrite their history.
Rose Miron tells the story of the Stockbridge-Munsee Mohican Nation and their Historical Committee, a group of mostly Mohican women who have been collecting and reorganizing historical materials since 1968. She shows how their work is exemplary of how tribal archives can be used strategically to shift how Native history is accessed, represented, written and, most importantly, controlled. Based on a more than decade-long reciprocal relationship with the Stockbridge-Munsee Mohican Nation, Miron’s research and writing is shaped primarily by materials found in the tribal archive and ongoing conversations and input from the Stockbridge-Munsee Historical Committee.
As a non-Mohican, Miron is careful to consider her own positionality and reflects on what it means for non-Native researchers and institutions to build reciprocal relationships with Indigenous nations in the context of academia and public history, offering a model both for tribes undertaking their own reclamation projects and for scholars looking to work with tribes in ethical ways.
Indigenous Bodies, Maya Minds examines tension and conflict over ethnic and religious identity in the K’iche’ Maya community of San Andrés Xecul in the Guatemalan Highlands and considers how religious and ethnic attachments are sustained and transformed through the transnational experiences of locals who have migrated to the United States.
Author C. James MacKenzie explores the relationship among four coexisting religious communities within Highland Maya villages in contemporary Guatemala—costumbre, traditionalist religion with a shamanic substrate; “Enthusiastic Christianity,” versions of Charismaticism and Pentecostalism; an “inculturated” and Mayanized version of Catholicism; and a purified and antisyncretic Maya Spirituality—with attention to the modern and nonmodern worldviews that sustain them. He introduces a sophisticated set of theories to interpret both traditional religion and its relationship to other contemporary religious options, analyzing the relation among these various worldviews in terms of the indigenization of modernity and the various ways modernity can be apprehended as an intellectual project or an embodied experience.
Indigenous Bodies, Maya Minds investigates the way an increasingly plural religious landscape intersects with ethnic and other identities. It will be of interest to Mesoamerican and Mayan ethnographers, as well as students and scholars of cultural anthropology, indigenous cultures, globalization, and religion.
Considering four genres of dance in which indigenous people are represented--K'iche Maya traditional dance, powwow, folkloric dance, and dancing sports mascots--the book addresses both the ideational and behavioral dimensions of identity. Each dance is examined as a unique cultural expression in individual chapters, and then all are compared in the conclusion, where striking parallels and important divergences are revealed. Ultimately, Krystal describes how dancers and audiences work to construct and consume satisfying and meaningful identities through dance by either challenging social inequality or reinforcing the present social order.
Detailed ethnographic work, thorough case studies, and an insightful narrative voice make Indigenous Dance and Dancing Indian a substantial addition to scholarly literature on dance in the Americas. It will be of interest to scholars of Native American studies, social sciences, and performing arts.
The authors argue that this reconfiguration of development policy and practice permits Ecuadorian and Bolivian indigenous groups to renegotiate their relationship to development as subjects who contribute and participate. Yet it also recasts indigenous peoples and their cultures as objects of intervention and largely fails to address fundamental concerns of indigenous movements, including racism, national inequalities, and international dependencies. Andean indigenous peoples are less marginalized, but they face ongoing dilemmas of identity and agency as their fields of action cross national boundaries and overlap with powerful institutions. Focusing on the encounters of indigenous peoples with international development as they negotiate issues related to land, water, professionalization, and gender, Indigenous Development in the Andes offers a comprehensive analysis of the diverse consequences of neoliberal development, and it underscores crucial questions about globalization, governance, cultural identity, and social movements.
From the founding of the United States, enduringly consequential debates over Indigeneity and immigration have occurred on the battlefield and in Congress, in courtrooms, at territorial borders, and in mainstream culture. In Indigenous Dispossession, Anti-Immigration, and the Public Pedagogy of US Empire, Leah Perry traces the ways that the US created its empire through public pedagogies—which she defines as policy and media discourses—surrounding Indigenous dispossession, gendered state violence, and racialized immigration. These pedagogies have propelled the expansion of US empire, including the redrawing of the US as a neoliberal democracy. Perry argues that by changing the discourse around gender, race, immigration, and Indigeneity, the United States has continued its imperial project through different eras, always predicated on Indigenous dispossession.
In exploring crucial components of empire, such as welfare, eugenics, disability, sexual violence, foodways, queerness, and policing, Perry interrogates violence against Indigenous peoples and against immigrants, examining these not independently—as is so often the case—but as co-constitutive. Indigenous Dispossession, Anti-Immigration, and the Public Pedagogy of US Empire thus intervenes in and fills a gap in immigration studies, Indigenous studies, race and ethnic studies, gender and sexuality studies, and US history.
What does “development” mean for Indigenous peoples? Indigenous Economics lays out an alternative path showing that conscious attention to relationships among humans and the natural world creates flourishing social-ecological economies.
Economist Ronald L. Trosper draws on examples from North and South America, Aotearoa/New Zealand, and Australia to argue that Indigenous worldviews centering care and good relationships provide critical and sustainable economic models in a world under increasing pressure from biodiversity loss and climate change. He explains the structure of relational Indigenous economic theory, providing principles based on his own and others’ work with tribal nations and Indigenous communities. Trosper explains how sustainability is created at every level when relational Indigenous economic theory is applied—micro, meso, and macro.
Good relationships support personal and community autonomy, replacing the individualism/collectivism dichotomy with relational leadership and entrepreneurship. Basing economies on relationships requires changing governance from the top-down approaches of nation-states and international corporations; instead, each community creates its own territorial relationships, creating plurinational relational states. This book offers an important alternative to classic economic theory. In Indigenous Economics, support for Indigenous communities’ development and Indigenous peoples’ well-being go hand-in-hand.
Publication of this book is made possible in part by the Alfred P. Sloan Foundation Program in Public Understanding of Science.
The indigenous Bedouin Arab population in the Naqab/Negev desert in Israel has experienced a history of displacement, intense political conflict, and cultural disruption, along with recent rapid modernization, forced urbanization, and migration. This volume of essays highlights international, national, and comparative law perspectives and explores the legal and human rights dimensions of land, planning, and housing issues, as well as the economic, social, and cultural rights of indigenous peoples. Within this context, the essays examine the various dimensions of the “negotiations” between the Bedouin Arab population and the State of Israel.
Indigenous (In)Justice locates the discussion of the Naqab/Negev question within the broader Israeli-Palestinian conflict and within key international debates among legal scholars and human rights advocates, including the application of the Declaration on the Rights of Indigenous Peoples, the formalization of traditional property rights, and the utility of restorative and reparative justice approaches. Leading international scholars and professionals, including the current United Nations Special Rapporteur on Violence against Women and the former United Nations Special Rapporteur on the Rights of Indigenous Peoples, are among the contributors to this volume.
This new volume offers a broad overview of topics pertaining to gender-related health, violence, and healing. Employing a strength-based approach (as opposed to a deficit model), the chapters address the resiliency of Indigenous women and two-spirit people in the face of colonial violence and structural racism.
The book centers the concept of “rematriation”—the concerted effort to place power, peace, and decision making back into the female space, land, body, and sovereignty—as a decolonial practice to combat injustice. Chapters include such topics as reproductive health, diabetes, missing and murdered Indigenous women, Indigenous women in the academy, and Indigenous women and food sovereignty.
As part of the Indigenous Justice series, this book provides an overview of the topic, geared toward undergraduate and graduate classes.
Contributors
Alisse Ali-Joseph
Michèle Companion
Mary Jo Tippeconnic Fox
Brooke de Heer
Lomayumtewa K. Ishii
Karen Jarratt-Snider
Lynn C. Jones
Anne Luna-Gordinier
Kelly McCue
Marianne O. Nielsen
Linda M. Robyn
Melinda S. Smith
Jamie Wilson
New England history often treats Indigenous people as minor or secondary actors within the larger colonial story. Focusing on those Native Americans who were sachems, or leaders, in local tribes when Europeans began arriving, Marie Balsley Taylor reframes stories of Indigenous and British interactions and illuminates the vital role that Indigenous kinship and diplomacy played in shaping the textual production of English colonial settlers in New England from the 1630s until King Philip’s War.
Taylor argues that genres like the conversion narrative, the post-sermon question and answer session, and scientific treatise—despite being written in English for European audiences—were jointly created by Indigenous sachems and settlers to facilitate interaction within the contested space of colonial New England. Analyzing the writings of Thomas Shepard, John Eliot, John Winthrop Jr., and Daniel Gookin and the relationships these English Protestants formed with Indigenous leaders like Wequash, Cutshamekin, Cassacinamon, and Waban, this innovative study offers a new approach to early American literature—indicating that Native thought and culture played a profound role in shaping the words and deeds of colonial writers.
Indigenous knowledge has become a catchphrase in global struggles for environmental justice. Yet indigenous knowledges are often viewed, incorrectly, as pure and primordial cultural artifacts. This collection draws from African and North American cases to argue that the forms of knowledge identified as “indigenous” resulted from strategies to control environmental resources during and after colonial encounters.
At times indigenous knowledges represented a “middle ground” of intellectual exchanges between colonizers and colonized; elsewhere, indigenous knowledges were defined through conflict and struggle. The authors demonstrate how people claimed that their hybrid forms of knowledge were communal, religious, and traditional, as opposed to individualist, secular, and scientific, which they associated with European colonialism.
Indigenous Knowledge and the Environment offers comparative and transnational insights that disturb romantic views of unchanging indigenous knowledges in harmony with the environment. The result is a book that informs and complicates how indigenous knowledges can and should relate to environmental policy-making.
Contributors: David Bernstein, Derick Fay, Andrew H. Fisher, Karen Flint, David M. Gordon, Paul Kelton, Shepard Krech III, Joshua Reid, Parker Shipton, Lance van Sittert, Jacob Tropp, James L. A. Webb, Jr., Marsha Weisiger
Drawing on her in-depth ethnographic research among indigenous mediamakers in Mexico, Wortham traces their shifting relationship with Mexican cultural agencies; situates their work within a broader, hemispheric network of indigenous media producers; and complicates the notion of a unified, homogeneous indigenous identity. Her analysis of projects from community-based media initiatives in Oaxaca to the transnational Chiapas Media Project highlights variations in cultural identity and autonomy based on specific histories of marginalization, accommodation, and resistance.
De la Cadena’s ethnographically and historically rich study examines how indigenous citizens of the city of Cuzco have been conceived by others as well as how they have viewed themselves and places these conceptions within the struggle for political identity and representation. Demonstrating that the terms Indian and mestizo are complex, ambivalent, and influenced by social, legal, and political changes, she provides close readings of everyday concepts such as marketplace identity, religious ritual, grassroots dance, and popular culture, as well as of such common terms as respect, decency, and education. She shows how Indian has come to mean an indigenous person without economic and educational means—one who is illiterate, impoverished, and rural. Mestizo, on the other hand, has come to refer to an urban, usually literate, and economically successful person claiming indigenous heritage and participating in indigenous cultural practices. De la Cadena argues that this version of de-Indianization—which, rather than assimilation, is a complex political negotiation for a dignified identity—does not cancel the economic and political equalities of racism in Peru, although it has made room for some people to reclaim a decolonized Andean cultural heritage.
This highly original synthesis of diverse theoretical arguments brought to bear on a series of case studies will be of interest to scholars of cultural anthropology, postcolonialism, race and ethnicity, gender studies, and history, in addition to Latin Americanists.
Throughout Latin America, indigenous peoples are responding to state violence and pro-democracy social movements by asserting their rights to a greater measure of cultural autonomy and self-determination. This volume's rich case studies of movements in Colombia, Guatemala, and Brazil weigh the degree of success achieved by indigenous leaders in influencing national agendas when governments display highly ambivalent attitudes about strengthening ethnic diversity.
The contributors to this volume are leading anthropologists and indigenous activists from the United States and Latin America. They address the double binds of indigenous organizing and "working within the system" as well as the flexibility of political tactics used to achieve cultural goals outside the scope of state politics. The contributors answer questions about who speaks for indigenous communities, how indigenous movements relate to the popular left, and how conflicts between the national indigenous leadership and local communities play out in specific cultural and political contexts. The volume sheds new light on the realities of asymmetrical power relations and on the ways in which indigenous communities and their representatives employ Western constructions of subjectivity, alterity, and authentic versus counterfeit identity, as well as how they manipulate bureaucratic structures, international organizations, and the mass media to advance goals that involve distinctive visions of an indigenous future.
Uprisings by indigenous peoples of Ecuador and Bolivia between 1990 and 2005 overthrew the five-hundred-year-old racial and class order inherited from the Spanish Empire. It started in Ecuador with the Great Indigenous Uprising, which was fought for cultural and economic rights. A few years later massive indigenous mobilizations began in Bolivia, culminating in 2005 with the election of Evo Morales, the first indigenous president.
Jeffrey M. Paige, an internationally recognized authority on the sociology of revolutionary movements, interviewed forty-five indigenous leaders who were actively involved in the uprisings. The leaders recount how peaceful protest and electoral democracy paved the path to power. Through the interviews, we learn how new ideologies of indigenous socialism drew on the deep commonalities between the communal dreams of their ancestors and the modern ideology of democratic socialism. This new discourse spoke to the people most oppressed by both withering racism and neoliberal capitalism.
Emphasizing mutual respect among ethnic groups (including the dominant Hispanic group), the new revolutionary dynamic proposes a communal worldview similar to but more inclusive than Western socialism because it adds indigenous cultures and nature in a spiritual whole. Although absent in the major revolutions of the past century, the themes of indigenous revolution—democracy, indigeneity, spirituality, community, and ecology—are critically important.
Paige’s interviews present the powerful personal experiences and emotional intensity of the revolutionary leadership. They share the stories of mass mobilization, elections, and indigenous socialism that created a new form of twenty-first-century revolution with far-reaching applications beyond the Andes.
A new perspective on religions and the environment emerges from this collection. The authors, a diverse group of indigenous and non-native scholars and environmental activists, address compelling and urgent questions facing indigenous communities as they struggle with threats to their own sovereignty, increased market and media globalization, and the conservation of endangered bioregions.
Drawing attention to the pressures threatening indigenous peoples and ways of life, this volume describes modes of resistance and regeneration by which communities maintain a spiritual balance with larger cosmological forces while creatively accommodating current environmental, social, economic, and political changes.
Reliving the overdoses of friends and loved ones, Malachi Black closes this book’s opening poem with a resuscitating command: “Doctor, / turn back. One of us lives.” Indirect Light is a testament to and apologia for this assertion of vitality, each eponymous poem an elegy dedicated to one of Black’s dearly departed. Though this book mourns an irretrievable past, it wages war against amnesia, refusing to let death erase the vibrancy of their lives. These poems preserve “the breath we left beside us on the train tracks,” “the watery inscriptions of nearby dogwood branches / dipped in shade,” “our bookbags’ mouths / pouting open on our laps,” “our street-scabbed bodies / briefly tinseled in the sun.”
Insofar as this collection returns to kin and friends to honor them by the indirect light of memory, it also seeks to memorialize the author's personal experience of adolescence and addiction amidst the opioid epidemic. It is a lament for all that's lost and a paean to the near misses and the just enough: a dim glow you can see by, a cup of coffee passed during NA, a prayer during detox to "be // as empty / as the sky" if floating means survival.
Often overlooked in labor history, the hoboes who rode the rails in search of seasonal work nevertheless secured a place in the American imagination. Frank Tobias Higbie weaves together history, anthropology, gender studies, and literary analysis to reposition these workers at the center of Progressive Era debates over class, race, manly responsibility, community, and citizenship. Combining incisive cultural criticism with labor history, Higbie illustrates how these so-called marginal figures were in fact integral to communities and to cultural conflicts over class, masculinity, and sexuality. He draws from life histories, the investigations of social reformers, and the organizing materials of the Industrial Workers of the World to present a complex portrait of hobo life, from its often violent and dangerous working conditions to its ethic of “transient mutuality” that enabled survival and resistance on the road.
Frank and compelling,Indispensable Outcasts examines hoboes within the sprawling story of American labor while meditating on writing history from the bottom up and the ways a fascination with personal narrative can color a historian's work.
This provocative volume, one of the most important interpretive works on the philosophical thought of the Renaissance, has long been regarded as a classic in its field. Ernst Cassirer here examines the changes brewing in the early stages of the Renaissance, tracing the interdependence of philosophy, language, art, and science; the newfound recognition of individual consciousness; and the great thinkers of the period—from da Vinci and Galileo to Pico della Mirandola and Giordano Bruno. The Individual and the Cosmos in Renaissance Philosophy discusses the importance of fifteenth-century philosopher Nicholas Cusanus, the concepts of freedom and necessity, and the subject-object problem in Renaissance thought.
“This fluent translation of a scholarly and penetrating original leaves little impression of an attempt to show that a ‘spirit of the age’ or ‘spiritual essence of the time’ unifies and expresses itself in all aspects of society or culture.”—Philosophy
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