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In recent years the Náyari (Cora) people of northwestern Mexico have experienced violence at the hands of drug producers and traffickers. Although a drug economy may seem potentially lucrative to such peasants, spreading violence tied to this trade threatens to destroy their community. This book argues that the source of the problem lies not solely in drug trafficking but also in the breakdown of traditional political authority. By studying the history of religious practices that legitimate such authority, Philip Coyle shows that a contradiction exists between ceremonially based forms of political authority and the bureaucratic and military modes of power that have been deployed by outside governments in their attempts to administer the region. He then shows how the legitimacy of traditional authority is renewed or undermined through the performance of ceremonies. Coyle explores linkages between long-term political and economic processes and changes in Náyari ceremonial life from Spanish contact to the present day. As a participant-observer of Náyari ceremonies over a ten-year period, he gained an understanding of the history of their ceremonialism and its connections to practically every other aspect of Náyari life. His descriptions of the Holy Week Festival, mitote ceremonies, and other public performances show how struggles over political legitimacy are intimately tied to the meanings of the ceremonies. With its rich ethnographic descriptions, provocative analyses, and clear links between data and theory, Coyle's study marks a major contribution to the ethnography of the Indians of western Mexico and Latin America more generally. It also provides unusual insight into the violence raging across the Mexican countryside and helps us understand the significance of indigenous people in a globalizing world.
Since the Bolivian revolution in 1952, migrants have come to the city of Cochabamba, seeking opportunity and relief from rural poverty. They have settled in barrios on the city’s outskirts only to find that the rights of citizens—basic rights of property and security, especially protection from crime—are not available to them. In this ethnography, Daniel M. Goldstein considers the significance of and similarities between two kinds of spectacles—street festivals and the vigilante lynching of criminals—as they are performed in the Cochabamba barrio of Villa Pagador. By examining folkloric festivals and vigilante violence within the same analytical framework, Goldstein shows how marginalized urban migrants, shut out of the city and neglected by the state, use performance to assert their national belonging and to express their grievances against the inadequacies of the state’s official legal order. During the period of Goldstein’s fieldwork in Villa Pagador in the mid-1990s, residents attempted to lynch several thieves and attacked the police who tried to intervene. Since that time, there have been hundreds of lynchings in the poor barrios surrounding Cochabamba. Goldstein presents the lynchings of thieves as a form of horrific performance, with elements of critique and political action that echo those of local festivals. He explores the consequences and implications of extralegal violence for human rights and the rule of law in the contemporary Andes. In rich detail, he provides an in-depth look at the development of Villa Pagador and of the larger metropolitan area of Cochabamba, illuminating a contemporary Andean city from both microethnographic and macrohistorical perspectives. Focusing on indigenous peoples’ experiences of urban life and their attempts to manage their sociopolitical status within the broader context of neoliberal capitalism and political decentralization, The Spectacular City highlights the deep connections between performance, law, violence, and the state.
In Uneven Landscapes of Violence, Muñoz Martínez argues that the nexus of criminality, illegality and violence are an integral and defining features of neo-liberal state formation in Mexico after 2000.
The Huichol (Wixarika) people claim a vast expanse of MexicoÕs western Sierra Madre and northern highlands as a territory called kiekari, which includes parts of the states of Nayarit, Jalisco, Durango, Zacatecas, and San Luis Potos’. This territory forms the heart of their economic and spiritual lives. But indigenous land struggle is a central fact of Mexican history, and in this fascinating new work Paul Liffman expands our understanding of it. Drawing on contemporary anthropological theory, he explains how Huichols assert their sovereign rights to collectively own the 1,500 square miles they inhabit and to practice rituals across the 35,000 square miles where their access is challenged. Liffman places current access claims in historical perspective, tracing Huichol communitiesÕ long-term efforts to redress the inequitable access to land and other resources that their neighbors and the state have imposed on them. Liffman writes that Òthe cultural grounds for territorial claims were what the people I wanted to study wanted me to work on.Ó Based on six years of collaboration with a land-rights organization, interviews, and participant observation in meetings, ceremonies, and extended stays on remote rancher’as, Huichol Territory and the Mexican Nation analyzes the sites where people define Huichol territory. The bookÕs innovative structure echoes HuicholsÕ own approach to knowledge and examines the nation and state, not just the community. LiffmanÕs local, regional, and national perspective informs every chapter and expands the toolkit for researchers working with indigenous communities. By describing HuicholsÕ ceremonially based placemaking to build a theory of Òhistorical territoriality,Ó he raises provocative questions about what ÒplaceÓ means for native peoples worldwide.
The culmination of 34 years of ethnographic fieldwork and archival research, this book offers ground-breaking insights into fundamental principles of Huichol shamanism and ritual. The scope and length of Fikes's research, combined with the depth of his participation with four Huichol shamans, enable him to convey with empathy details of shamanic initiation, methods for diagnosis and treatment of illness, and motives for performing funeral, deer and peyote hunting, and maize-cultivating rituals.
Indigenous Peoples and Diabetes is a bold attempt to reframe the meaning of diabetes mellitus as a socio-political disorder from the perspective of Indigenous Peoples, community workers, medical anthropologists, and health professionals working and/or living in North America, Latin America, the Arctic, Australia, and the Indian Ocean. The anthology discusses the effects of social history on the etiology and epidemiology of type 2 diabetes within Indigenous experiences of cultural expansionism and colonial occupation. Indigenous narratives about the right to food, health, emotional experience, and the importance of networks of solidarity provide reflective critiques on community wellness, empowering individuals to regain control of their health, spiritual knowledge, and emotional liberty. The book is a paradigm-breaking endeavor because it challenges the widespread assumption that Indigenous Peoples all over the planet are inherently susceptible to sicken and die from degenerative ailments such as diabetes because of their faulty genotype, poor dietary habits, and sedentary lifestyle. Instead, the creative assemblage of chapters shifts the medical gaze from a potentially diseased body to a diseased colonial and post-colonial history of genocide practiced against Indigenous Peoples to this day. Innovative programs to combat the diabetes epidemic and promote physical and emotional wellness are discussed in detail, such as the Mino-Miijim 'Good Food for the Future' program on the White Earth Reservation in Minnesota; the Kahnawake School Diabetes Prevention Project developed in the Kanien'keha':ka (Mohawk) community of Kahnawake, near Montreal, Canada; and the Cultural Rebuilding Project at the Potawot Health Village in northern California. The authors are inspired by a strong commitment to a liberation medicine and to the belief that access to good food, respect for cultural traditions, and integrative therapies are basic human rights. This book is part of the Ethnographic Studies in Medical Anthropology Series, edited by Pamela J. Stewart and Andrew Strathern, Department of Anthropology, University of Pittsburgh. "[E]xtremely valuable for anybody who is interested in health issues of indigenous peoples in North America... an important addition to the ethnographic literature." -- North Dakota Quarterly "[A]n innovative and important attempt to reframe the meaning of diabetes as a sociopolitical pathology among indigenous peoples." -- CHOICE Magazine
"Mexico's struggle to become an independent country is chronicled in this second edition of Historical Dictionary of Mexico. Marvin Alisky covers the history of Mexico from the great Indian civilizations to the controversial election of Felipe Calderon in 2006 through a detailed chronology, and introduction, a map, a bibliography, and hundreds of cross-referenced dictionary entries on significant people, places, and events; institutions and organizations; and political, economic, social, cultural, and religious facets."--BOOK JACKET.