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Long before the COVID-19 crisis, Mexican Indigenous peoples were faced with organizing their lives from afar, between villages in the Oaxacan Sierra Norte and the urban districts of Los Angeles, as a result of unauthorized migration and the restrictive border between Mexico and the United States. By launching cutting-edge Internet radio stations and multimedia platforms and engaging as community influencers, Zapotec and Ayuujk peoples paved their own paths to a transnational lifeway during the Trump era. This meant adapting digital technology to their needs, setting up their own infrastructure, and designing new digital formats for re-organizing community life in all its facets—including illness, death and mourning, collective celebrations, sport tournaments, and political meetings—across vast distances. Author Ingrid Kummels shows how mediamakers and users in the Sierra Norte villages and in Los Angeles created a transborder media space and aligned time regimes. By networking from multiple places, they put into practice a communal way of life called Comunalidad and an indigenized American Dream—in real time.
Since the end of the Mexican Revolution in 1917, the state has engaged in vigorous campaign to forge a unified national identity. Within the context of this effort, Indians are at once both denigrated and romanticized. Often marginalized, they are nonetheless subjects of constant national interest. Contradictory policies highlighting segregation, assimilation, modernization, and cultural preservation have alternately included and excluded Mexico’s indigenous population from the state’s self-conscious efforts to shape its identity. Yet, until now, no single book has combined the various elements of this process to provide a comprehensive look at the Indian in Mexico’s cultural imagination. Indigeneity in the Mexican Cultural Imagination offers a much-needed examination of this fickle relationship as it is seen through literature, ethnography, film and art. The book focuses on representations of indigenous peoples in post-revolutionary literary and intellectual history by examining key cultural texts. Using these analyses as a foundation, Analisa Taylor links her critique to national Indian policy, rights, and recent social movements in Southern Mexico. In addition, she moves beyond her analysis of indigenous peoples in general to take a gendered look at indigenous women ranging from the villainized Malinche to the highly romanticized and sexualized Zapotec women of the Isthmus of Tehuantepec. The contradictory treatment of the Indian in Mexico’s cultural imagination is not unique to that country alone. Rather, the situation there is representative of a phenomenon seen throughout the world. Though this book addresses indigeneity in Mexico specifically, it has far-reaching implications for the study of indigenaety across Latin America and beyond. Much like the late Edward Said’s Orientalism, this book provides a glimpse at the very real effects of literary and intellectual discourse on those living in the margins of society. This book’s interdisciplinary approach makes it an essential foundation for research in the fields of anthropology, history, literary critique, sociology, and cultural studies. While the book is ideal for a scholarly audience, the accessible writing and scope of the analysis make it of interest to lay audiences as well. It is a must-read for anyone seeking a deeper understanding of the politics of indigeneity in Mexico and beyond.
How do videos, movies and documentaries dedicated to indigenous communities transform the media landscape of South Asia? Based on extensive original research, this book examines how in South Asia popular music videos, activist political clips, movies and documentaries about, by and for indigenous communities take on radically new significances. Media, Indigeneity and Nation in South Asia shows how in the portrayal of indigenous groups by both ‘insiders’ and ‘outsiders’ imaginations of indigeneity and nation become increasingly interlinked. Indigenous groups, typically marginal to the nation, are at the same time part of mainstream polities and cultures. Drawing on perspectives from media studies and visual anthropology, this book compares and contrasts the situation in South Asia with indigeneity globally. Chapter 1 of this book is freely available as a downloadable Open Access PDF at http://www.taylorfrancis.com under a Creative Commons Attribution-No Derivatives (CC-BY-ND) 4.0 license.
What does it mean to say that Native peoples exist in the present? In Beyond Settler Time Mark Rifkin investigates the dangers of seeking to include Indigenous peoples within settler temporal frameworks. Claims that Native peoples should be recognized as coeval with Euro-Americans, Rifkin argues, implicitly treat dominant non-native ideologies and institutions as the basis for defining time itself. How, though, can Native peoples be understood as dynamic and changing while also not assuming that they belong to a present inherently shared with non-natives? Drawing on physics, phenomenology, queer studies, and postcolonial theory, Rifkin develops the concept of "settler time" to address how Native peoples are both consigned to the past and inserted into the present in ways that normalize non-native histories, geographies, and expectations. Through analysis of various kinds of texts, including government documents, film, fiction, and autobiography, he explores how Native experiences of time exceed and defy such settler impositions. In underscoring the existence of multiple temporalities, Rifkin illustrates how time plays a crucial role in Indigenous peoples’ expressions of sovereignty and struggles for self-determination.
A “profound and inspiring” collection of ancient indigenous wisdom for “anyone wanting the healing of self, society, and of our shared planet” (Peter Levine, author of Waking the Tiger: Healing Trauma). A Penobscot Indian draws on the experiences and wisdom of the First Nations to address environmental justice, water protection, generational trauma, and more. Drawing from ancestral knowledge, as well as her experience as an attorney and activist, Sherri Mitchell addresses some of the most crucial issues of our day—including indigenous land rights, environmental justice, and our collective human survival. Sharing the gifts she has received from the elders of her tribe, the Penobscot Nation, she asks us to look deeply into the illusions we have labeled as truth and which separate us from our higher mind and from one another. Sacred Instructions explains how our traditional stories set the framework for our belief systems and urges us to decolonize our language and our stories. It reveals how the removal of women from our stories has impacted our thinking and disrupted the natural balance within our communities. For all those who seek to create change, this book lays out an ancient world view and set of cultural values that provide a way of life that is balanced and humane, that can heal Mother Earth, and that will preserve our communities for future generations.
The effects of colonization on the Indigenous peoples of the Américas over the past 500 years have varied greatly. So too have the forms of resistance, resilience, and sovereignty. In the face of these differences, the contributors to this volume contend that understanding the commonalities in these Indigenous experiences will strengthen resistance to colonial forces still at play. This volume marks a critical moment in bringing together transnational and interdisciplinary scholarship to articulate new ways of pursuing critical Indigenous studies. Comparative Indigeneities of the Américas highlights intersecting themes such as indigenísmo, mestizaje, migration, displacement, autonomy, sovereignty, borders, spirituality, and healing that have historically shaped the experiences of Native peoples across the Américas. In doing so, it promotes a broader understanding of the relationships between Native communities in the United States and Canada and those in Latin America and the Caribbean and invites a hemispheric understanding of the relationships between Native and mestiza/o peoples. Through path-breaking approaches to transnational, multidisciplinary scholarship and theory, the chapters in this volume advance understandings of indigeneity in the Américas and lay a strong foundation for further research. This book will appeal to scholars and students in the fields of anthropology, literary and cultural studies, history, Native American and Indigenous studies, women and gender studies, Chicana/o studies, and critical ethnic studies. Ultimately, this deeply informative and empowering book demonstrates the various ways that Indigenous and mestiza/o peoples resist state and imperial attempts to erase, repress, circumscribe, and assimilate them.
This engaging collection of essays discusses the complexities of “being” indigenous in public spaces. Laura R. Graham and H. Glenn Penny bring together a set of highly recognized junior and senior scholars, including indigenous scholars, from a variety of fields to provoke critical thinking about the many ways in which individuals and social groups construct and display unique identities around the world. The case studies in Performing Indigeneity underscore the social, historical, and immediate contextual factors at play when indigenous people make decisions about when, how, why, and who can “be” indigenous in public spaces. Performing Indigeneity invites readers to consider how groups and individuals think about performance and display and focuses attention on the ways that public spheres, both indigenous and nonindigenous ones, have received these performances. The essays demonstrate that performance and display are essential to the creation and persistence of indigeneity, while also presenting the conundrum that in many cases “indigeneity” excludes some of the voices or identities that the category purports to represent.
Global Indigenous Communities is a wide-ranging examination of global Indigenous communities that continue to suffer from colonization and assimilation issues, including intergenerational trauma. The scholarship is interdisciplinary; it is not easily categorized as sociology, anthropology, ethnography, or philosophy, but cuts across all of these disciplines, as well as Indigenous methodologies. The book not only presents an academic study of Indigenous issues, covering Indigenous community life, religion, the environment, economic matters, education, and healthcare, but also incorporates contributions from Carol Locust, EdD, that reflect on her lifetime of experience in Indigenous education and healthcare. Each studied prism of Indigenous life is revealed to be impacted by the experience of intergenerational trauma that results from continued colonization. Ultimately, this book aims to bridge the communication gap between Western and Indigenous scholarship and readership, artfully combining Indigenous approaches with a traditional academic style.
Against the long historical backdrop of 1492, Columbus, and the Conquest, Robert Stam's wide-ranging study traces a trajectory from the representation of indigenous peoples by others to self-representation by indigenous peoples, often as a form of resistance and rebellion to colonialist or neoliberal capitalism, across an eclectic range of forms of media, arts, and social philosophy. Spanning national and transnational media in countries including the US, Brazil, Canada, France, Germany, and Italy, Stam orchestrates a dialogue between the western mediated gaze on the 'Indian' and the indigenous gaze itself, especially as incarnated in the burgeoning movement of “indigenous media,” that is, the use of audio-visual-digital media for the social and cultural purposes of indigenous peoples themselves. Drawing on examples from cinema, literature, music, video, painting and stand-up comedy, Stam shows how indigenous artists, intellectuals and activists are responding to the multiple crises - climatological, economic, political, racial, and cultural - confronting the world. Significant attention is paid to the role of arts-based activism in supporting the struggle of indigenous artistic activism, of the Yanomami people specifically, to save the Amazon forest and the planet.