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As Mexican migrants have found new lives in the United States, the appearance of migrant organizations reflects the revitalization of ancestral community life. One example, the Binational Oaxacan Indigenous Front, includes participants from cities along the border and represents diverse organizations of indigenous migrants from Oaxaca. Its creation reflects the vast changes that have taken place in migrants’ lives in less than thirty years. Mixtec Transnational Identity is the first book to describe in detail the emergence of a wide range of transnational indigenous organizations and communities in the greater Mexico–U.S. border region. It documents and analyzes the construction of novel identities formed within transnational contexts that may not conform to identities in either the “sending” or “receiving” societies. Laura Velasco Ortiz investigates groups located on both sides of the border that have maintained strong links with towns and villages in the Mixteca region of Oaxaca in order to understand how this transformation came about. Through a combination of survey, ethnography, and biography, she examines the formation of ethnic identity under the conditions of international migration, giving special attention to the emergence of organizations and their leaders as collective and individual ethnic agents of change. Velasco Ortiz reconstructs the Mixtec experience through three lines of analysis: the formation of organizations beyond the confines of home communities; the emergence of indigenous migrant leaders; and the shaping of ethnic consciousness that assimilates the experiences of a community straddling the border. Her research brings to light the way in which the dispersion of members of different communities is offset by the formation of migrant networks with family and community ties, while the politicization of these networks enables the formation of both hometown associations and transnational pan-ethnic organizations. An important focus of her analysis is gender differentiation within the ethnic community. There has been little research into the relationship between the process of collective agency and the reconstitution of the migrants’ ethnic identity. Mixtec Transnational Identity should stimulate further study of Latino migration to the U.S. border region and its consequences on ethnic identity.
Lynn Stephen’s innovative ethnography follows indigenous Mexicans from two towns in the state of Oaxaca—the Mixtec community of San Agustín Atenango and the Zapotec community of Teotitlán del Valle—who periodically leave their homes in Mexico for extended periods of work in California and Oregon. Demonstrating that the line separating Mexico and the United States is only one among the many borders that these migrants repeatedly cross (including national, regional, cultural, ethnic, and class borders and divisions), Stephen advocates an ethnographic framework focused on transborder, rather than transnational, lives. Yet she does not disregard the state: She assesses the impact migration has had on local systems of government in both Mexico and the United States as well as the abilities of states to police and affect transborder communities. Stephen weaves the personal histories and narratives of indigenous transborder migrants together with explorations of the larger structures that affect their lives. Taking into account U.S. immigration policies and the demands of both commercial agriculture and the service sectors, she chronicles how migrants experience and remember low-wage work in agriculture, landscaping, and childcare and how gender relations in Oaxaca and the United States are reconfigured by migration. She looks at the ways that racial and ethnic hierarchies inherited from the colonial era—hierarchies that debase Mexico’s indigenous groups—are reproduced within heterogeneous Mexican populations in the United States. Stephen provides case studies of four grass-roots organizations in which Mixtec migrants are involved, and she considers specific uses of digital technology by transborder communities. Ultimately Stephen demonstrates that transborder migrants are reshaping notions of territory and politics by developing creative models of governance, education, and economic development as well as ways of maintaining their cultures and languages across geographic distances.
The multiple pasts and futures of the Mexican nation can be seen in the faces of the tens of thousands of indigenous people who each year set out on their voyages to the north, as well as the many others who decide to settle in countless communities within the United States. To study indigenous Mexican migrants in the United States today requires a binational lens, taking into account basic changes in the way Mexican society is understood as the twenty-first century begins. This collection explores these migration processes and their social, cultural, and civic impacts in the United States and in Mexico. The studies come from diverse perspectives, but they share a concern with how sustained migration and the emergence of organizations of indigenous migrants influence social and community identity, both in the United States and in Mexico. These studies also focus on how the creation and re-creation of collective ethnic identities among indigenous migrants influences their economic, social, and political relationships in the United States. of California, Santa Cruz
Mixtec Evangelicals is a comparative ethnography of four Mixtec communities in Oaxaca, detailing the process by which economic migration and religious conversion combine to change the social and cultural makeup of predominantly folk-Catholic communities. The book describes the effects on the home communities of the Mixtecs who travel to northern Mexico and the United States in search of wage labor and return having converted from their rural Catholic roots to Evangelical Protestant religions. O’Connor identifies globalization as the root cause of this process. She demonstrates the ways that neoliberal policies have forced Mixtecs to migrate and how migration provides the contexts for conversion. Converts challenge the set of customs governing their Mixtec villages by refusing to participate in the Catholic ceremonies and social gatherings that are at the center of traditional village life. The home communities have responded in a number of ways—ranging from expulsion of converts to partial acceptance and adjustments within the village—depending on the circumstances of conversion and number of converts returning. Presenting data and case studies resulting from O’Connor’s ethnographic field research in Oaxaca and various migrant settlements in Mexico and the United States, Mixtec Evangelicals explores this phenomenon of globalization and observes how ancient communities are changed by their own emissaries to the outside world. Students and scholars of anthropology, Latin American studies, and religion will find much in this book to inform their understanding of globalization, modernity, indigeneity, and religious change.
Fresh Fruit, Broken Bodies provides an intimate examination of the everyday lives, suffering, and resistance of Mexican migrants in our contemporary food system. Seth Holmes, an anthropologist and MD in the mold of Paul Farmer and Didier Fassin, shows how market forces, anti-immigrant sentiment, and racism undermine health and health care. Holmes was invited to trek with his companions clandestinely through the desert into Arizona and was jailed with them before they were deported. He lived with Indigenous families in the mountains of Oaxaca and in farm labor camps in the United States, planted and harvested corn, picked strawberries, and accompanied sick workers to clinics and hospitals. This “embodied anthropology” deepens our theoretical understanding of the ways in which social inequities come to be perceived as normal and natural in society and in health care. In a substantive new epilogue, Holmes and Indigenous Oaxacan scholar Jorge Ramirez-Lopez provide a current examination of the challenges facing farmworkers and the lives and resistance of the protagonists featured in the book.
Nativism - an intense opposition to immigrants and other non-native members of society - has been deeply imbedded in the American character from the earliest days of the nation. Dating from the Alien and Sedition controversy of 1798 to California's recent Proposition 187, nativism has long been a driving force in policy making, a particular irony in a country founded and populated by immigrants.