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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.
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.
Living in the northwest of Mexico, the Cucapá people have relied on fishing as a means of subsistence for generations, but in the last several decades, that practice has been curtailed by water scarcity and government restrictions. The Colorado River once met the Gulf of California near the village where Shaylih Muehlmann conducted ethnographic research, but now, as a result of a treaty, 90 percent of the water from the Colorado is diverted before it reaches Mexico. The remaining water is increasingly directed to the manufacturing industry in Tijuana and Mexicali. Since 1993, the Mexican government has denied the Cucapá people fishing rights on environmental grounds. While the Cucapá have continued to fish in the Gulf of California, federal inspectors and the Mexican military are pressuring them to stop. The government maintains that the Cucapá are not sufficiently "indigenous" to warrant preferred fishing rights. Like many indigenous people in Mexico, most Cucapá people no longer speak their indigenous language; they are highly integrated into nonindigenous social networks. Where the River Ends is a moving look at how the Cucapá people have experienced and responded to the diversion of the Colorado River and the Mexican state's attempts to regulate the environmental crisis that followed.
“If you want to know who you are and where you come from, follow the maíz.” That was the advice given to author Roberto Cintli Rodriguez when he was investigating the origins and migrations of Mexican peoples in the Four Corners region of the United States. Follow it he did, and his book Our Sacred Maíz Is Our Mother changes the way we look at Mexican Americans. Not so much peoples created as a result of war or invasion, they are people of the corn, connected through a seven-thousand-year old maíz culture to other Indigenous inhabitants of the continent. Using corn as the framework for discussing broader issues of knowledge production and history of belonging, the author looks at how corn was included in codices and Mayan texts, how it was discussed by elders, and how it is represented in theater and stories as a way of illustrating that Mexicans and Mexican Americans share a common culture. Rodriguez brings together scholarly and traditional (elder) knowledge about the long history of maíz/corn cultivation and culture, its roots in Mesoamerica, and its living relationship to Indigenous peoples throughout the continent, including Mexicans and Central Americans now living in the United States. The author argues that, given the restrictive immigration policies and popular resentment toward migrants, a continued connection to maíz culture challenges the social exclusion and discrimination that frames migrants as outsiders and gives them a sense of belonging not encapsulated in the idea of citizenship. The “hidden transcripts” of corn in everyday culture—art, song, stories, dance, and cuisine (maíz-based foods like the tortilla)—have nurtured, even across centuries of colonialism, the living maíz culture of ancient knowledge.
The Yaqui warrior is a persistent trope of the Mexican nation. But using fresh eyes to examine Yoeme indigeneity constructs, appropriations, and efforts at reclamation in twentieth- and twenty-first-century Mexican and Chicana/o literature provides important and vivid new opportunities for understanding. In Yaqui Indigeneity, Ariel Zatarain Tumbaga offers an interdisciplinary approach to examining representations of the transborder Yaqui nation as interpreted through the Mexican and Chicana/o imaginary. Tumbaga examines colonial documents and nineteenth-century political literature that produce a Yaqui warrior mystique and reexamines the Mexican Revolution through indigenous culture. He delves into literary depictions of Yaqui battalions by writers like Martín Luis Guzmán and Carlos Fuentes and concludes that they conceal Yaqui politics and stigmatize Yaqui warriorhood, as well as misrepresent frequently performed deer dances as isolated exotic events. Yaqui Indigeneity draws attention to a community of Chicana/o writers of Yaqui descent: Chicano-Yaqui authors such as Luis Valdez, Alma Luz Villanueva, Miguel Méndez, Alfredo Véa Jr., and Michael Nava, who possess a diaspora-based indigenous identity. Their writings rebut prior colonial and Mexican depictions of Yaquis—in particular, Véa’s La Maravilla exemplifies the new literary tradition that looks to indigenous oral tradition, religion, and history to address questions of cultural memory and immigration. Using indigenous forms of knowledge, Tumbaga shows the important and growing body of literary work on Yaqui culture and history that demonstrates the historical and contemporary importance of the Yaqui nation in Mexican and Chicana/o history, politics, and culture.
Paloma Martinez-Cruz argues that the medicine traditions of Mesoamerican women constitute a hemispheric intellectual lineage that continues to thrive despite the legacy of colonization. Martinez-Cruz asserts that indigenous and mestiza women healers are custodians of a knowledge base that remains virtually uncharted. The few works looking at the knowledge of women in Mesoamerica generally examine only the written—even academic—world, accessible only to the most elite segments of (customarily male) society. These works have consistently excluded the essential repertoire and performed knowledge of women who think and work in ways other than the textual. And while two of the book’s chapters critique contemporary novels, Martinez-Cruz also calls for the exploration of non-textual knowledge transmission. In this regard, the book's goals and methods are close to those of performance scholarship and anthropology, and these methods reveal Mesoamerican women to be public intellectuals. In Women and Knowledge in Mesoamerica, fieldwork and ethnography combine to reveal women healers as models of agency. Her multidisciplinary approach allows Martinez-Cruz to disrupt Euro-based intellectual hegemony and to make a case for the epistemic authority of Native women. Written from a Chicana perspective, this study is learned, personal, and engaging for anyone who is interested in the wisdom that prevailing analytical cultures have deemed “unintelligible.” As it turns out, those who are unacquainted with the sometimes surprising extent and depth of wisdom of indigenous women healers simply haven’t been looking in the right places—outside the texts from which they have been consistently excluded.
Cultural preservation, linguistic revitalization, intellectual heritage, and environmental sustainability became central to Indigenous movements in Mexico and Central America after 1992. While the emergence of these issues triggered important conversations, none to date have examined the role that new media has played in accomplishing their objectives. Indigenous Interfaces provides the first thorough examination of indigeneity at the interface of cyberspace. Correspondingly, it examines the impact of new media on the struggles for self-determination that Indigenous peoples undergo in Mexico and Central America. The volume’s contributors highlight the fresh approaches that Mesoamerica’s Indigenous peoples have given to new media—from YouTubing Maya rock music to hashtagging in Zapotec. Together, they argue that these cyberspatial activities both maintain tradition and ensure its continuity. Without considering the implications of new technologies, Indigenous Interfaces argues, twenty-first-century indigeneity in Mexico and Central America cannot be successfully documented, evaluated, and comprehended. Indigenous Interfaces rejects the myth that indigeneity and information technology are incompatible through its compelling analysis of the relationships between Indigenous peoples and new media. The volume illustrates how Indigenous peoples are selectively and strategically choosing to interface with cybertechnology, highlights Indigenous interpretations of new media, and brings to center Indigenous communities who are resetting modes of communication and redirecting the flow of information. It convincingly argues that interfacing with traditional technologies simultaneously with new media gives Indigenous peoples an edge on the claim to autonomous and sovereign ways of being Indigenous in the twenty-first century. Contributors Arturo Arias Debra A. Castillo Gloria Elizabeth Chacón Adam W. Coon Emiliana Cruz Tajëëw Díaz Robles Mauricio Espinoza Alicia Ivonne Estrada Jennifer Gómez Menjívar Sue P. Haglund Brook Danielle Lillehaugen Paul Joseph López Oro Rita M. Palacios Gabriela Spears-Rico Paul Worley
The White Indians of Mexican Cinema theorizes the development of a unique form of racial masquerade—the representation of Whiteness as Indigeneity—during the Golden Age of Mexican cinema, from the 1930s to the 1950s. Adopting a broad decolonial perspective while remaining grounded in the history of local racial categories, Mónica García Blizzard argues that this trope works to reconcile two divergent discourses about race in postrevolutionary Mexico: the government-sponsored celebration of Indigeneity and mestizaje (or the process of interracial and intercultural mixing), on the one hand, and the idealization of Whiteness, on the other. Close readings of twenty films and primary source material illustrate how Mexican cinema has mediated race, especially in relation to gender, in ways that project national specificity, but also reproduce racist tendencies with respect to beauty, desire, and protagonism that survive to this day. This sweeping survey illuminates how Golden Age films produced diverse, even contradictory messages about the place of Indigeneity in the national culture. This book is freely available in an open access edition thanks to TOME (Toward an Open Monograph Ecosystem)—a collaboration of the Association of American Universities, the Association of University Presses, and the Association of Research Libraries—and the generous support of Emory University and the Andrew W. Mellon Foundation. Learn more at the TOME website, available at: https://www.openmonographs.org/. It can also be found in the SUNY Open Access Repository at http://hdl.handle.net/20.500.12648/7153
Five hundred years ago, the army of conquest led by Hernan Cortés marched hundreds of miles across a rugged swath of land from Veracruz on the Mexican Caribbean to the capital city of the Aztecs, now Mexico City. This journey was the catalyst for profound cultural and political change in Mesoamerica. Today, many Mexicans view the Ruta de Cortés as a symbol of an event that forever changed the course of their history. But few U.S. Americans understand how the conquest still affects Mexicans’ national identity and their relationship with the United States. Following the route of Hernán Cortés, In the Shadow of Cortés offers a visual and cultural history of the legacy of contact between Spaniards and indigenous civilizations. The book is a reflective journey that presents a diversity of voices, images, and ideas about history and conquest. Specialist in Mexican culture Kathleen Ann Myers teams up with prize-winning translators and photographers to offer a unique reading experience that combines accessible interpretative essays with beautifully translated interviews and dozens of historical and contemporary black-and-white and color images, including some by award-winner Steven Raymer. The result offers readers multiple perspectives on these pivotal events as imagined and re-envisioned today by Mexicans both in their homeland and in the United States. In the Shadow of Cortés offers an extensive visual narrative about conquest and, ultimately, about Mexican history. It traces the symbolic geography of the conquest and shows how the historical memory of colonialism continues to shape lives today.
This single volume reference resource offers students, scholars, and general readers alike an in-depth background on Mexico, from the complexity of its pre-Columbian civilizations to its social and political development in the context of Western civilization. How did modern Mexico become a nation of multicultural diversity and rich indigenous traditions? What key roles do Mexico's non-Western, pre-Columbian indigenous heritage and subsequent development as a major center in the Spanish colonial empire play the country's identity today? How is Mexico today both Western and non-Western, part Native American and part European, simultaneously traditional and modern? Modern Mexico is a thematic encyclopedia that broadly covers the nation's history, both ancient and modern; its government, politics, and economics; as well as its culture, religion traditions, philosophy, arts, and social structures. Additional topics include industry, labor, social classes and ethnicity, women, education, language, food, leisure and sport, and popular culture. Sidebars, images, and a Day in the Life feature round out the coverage in this accessible, engaging volume. Readers will come to understand how Mexico and the Mexican people today are the result of the processes of transculturation, globalization, and civilizational contact.