When Viviana Salguero came to the United States in 1946, she spoke very little English, had never learned to read or write, and had no job skills besides housework or field labor. She worked eighteen-hour days and lived outdoors as often as not. And yet she raised twelve children, shielding them from her abusive husband when she dared, and shared in both the tragedies and accomplishments of her family. Through it all, Viviana never lost her love for Mexico or her gratitude to the United States for what would eventually become a better life. Though her story is unique, Viviana Salguero could be the mother, grandmother, or great-grandmother of immigrants anywhere, struggling with barriers of gender, education, language, and poverty.
In I Don't Cry, But I Remember, Joyce Lackie shares with us an intimate portrait of Viviana's life. Based on hours of recorded conversations, Lackie skillfully translates the interviews into an engaging, revealing narrative that details the migrant experience from a woman's point of view and fills a gap in our history by examining the role of women of color in the American Southwest. The book presents Vivana's life not only as a chronicle of endurance, but as a tale of everyday resistance. What she lacks in social confidence, political strength, and economic stability, she makes up for in dignity, faith, and wisdom.
Like all good oral history, Salguero's accounts and Lackie's analyses contribute to our understanding of the past by exposing the inconsistencies and contradictions in our remembrances. This book will appeal to ethnographers, oral historians, students and scholars of Chicana studies and women's studies, as well as general readers interested in the lives of immigrant women.
Diné identity in the twenty-first century is distinctive and personal. It is a mixture of traditions, customs, values, behaviors, technologies, worldviews, languages, and lifeways. It is a holistic experience. Diné identity is analogous to Diné weaving: like weaving, Diné identity intertwines all of life’s elements together.
In this important new book, Lloyd L. Lee, a citizen of the Navajo Nation and an associate professor of Native American studies, takes up and provides insight on the most essential of human questions: who are we? Finding value and meaning in the Diné way of life has always been a hallmark of Diné studies. Lee’s Diné-centric approach to identity gives the reader a deep appreciation for the Diné way of life. Lee incorporates Diné baa hane’ (Navajo history), Sa’ą́h Naagháí Bik’eh Hózhǫ́ǫ́n (harmony), Diné Bizaad (language), K’é (relations), K’éí (clanship), and Níhi Kéyah (land) to address the melding of past, present, and future that are the hallmarks of the Diné way of life.
This study, informed by personal experience, offers an inclusive view of identity that is encompassing of cultural and historical diversity. To illustrate this, Lee shares a spectrum of Diné insights on what it means to be human. Diné Identity in a Twenty-First-Century World opens a productive conversation on the complexity of understanding and the richness of current Diné identities.
The last few decades have given rise to an electrifying movement of Native American activism, scholarship, and creative work challenging five hundred years of U.S. colonization of Native lands. Indigenous communities are envisioning and building their nations and are making decolonial strides toward regaining power from colonial forces.
The Navajo Nation is among the many Native nations in the United States pushing back. In this new book, Diné author Lloyd L. Lee asks fellow Navajo scholars, writers, and community members to envision sovereignty for the Navajo Nation. He asks, (1) what is Navajo sovereignty, (2) how do various Navajo institutions exercise sovereignty, (3) what challenges does Navajo sovereignty face in the coming generations, and (4) how did individual Diné envision sovereignty?
Contributors expand from the questions Lee lays before them to touch on how Navajo sovereignty is understood in Western law, how various institutions of the Navajo Nation exercise sovereignty, what challenges it faces in coming generations, and how individual Diné envision power, authority, and autonomy for the people.
A companion to Diné Perspectives: Revitalizing and Reclaiming Navajo Thought, each chapter offers the contributors’ individual perspectives. The book, which is organized into four parts, discusses Western law’s view of Diné sovereignty, research, activism, creativity, and community, and Navajo sovereignty in traditional education. Above all, Lee and the contributing scholars and community members call for the rethinking of Navajo sovereignty in a way more rooted in Navajo beliefs, culture, and values.
Contributors:
Raymond D. Austin
Bidtah N. Becker
Manley A. Begay, Jr.
Avery Denny
Larry W. Emerson
Colleen Gorman
Michelle L. Hale
Michael Lerma
Leola Tsinnajinnie
In the Dene worldview, relationships form the foundation of a distinct way of knowing. For the Tlicho Dene, indigenous peoples of Canada's Northwest Territories, as stories from the past unfold as experiences in the present, so unfolds a philosophy for the future. Walking the Land, Feeding the Fire vividly shows how—through stories and relationships with all beings—Tlicho knowledge is produced and rooted in the land.
Tlicho-speaking people are part of the more widespread Athapaskan-speaking community, which spans the western sub-arctic and includes pockets in British Columbia, Alberta, California, and Arizona. Anthropologist Allice Legat undertook this work at the request of Tlicho Dene community elders, who wanted to provide younger Tlicho with narratives that originated in the past but provide a way of thinking through current critical land-use issues. Legat illustrates that, for the Tlicho Dene, being knowledgeable and being of the land are one and the same.
Walking the Land, Feeding the Fire marks the beginning of a new era of understanding, drawing both connections to and unique aspects of ways of knowing among other Dene peoples, such as the Western Apache. As Keith Basso did with his studies among the Western Apache in earlier decades, Legat sets a new standard for research by presenting Dene perceptions of the environment and the personal truths of the storytellers without forcing them into scientific or public-policy frameworks. Legat approaches her work as a community partner—providing a powerful methodology that will impact the way research is conducted for decades to come—and provides unique insights and understandings available only through traditional knowledge.
Since contact, attempts by institutions such as the British Crown and the Catholic Church to assimilate indigenous peoples have served to mark those people as “Other” than the settler majority. In Unsettling Mobility, Michelle A. Lelièvre examines how mobility has complicated, disrupted, and—at times—served this contradiction at the core of the settler colonial project.
Drawing on archaeological, ethnographic, and archival fieldwork conducted with the Pictou Landing First Nation—one of thirteen Mi’kmaw communities in Nova Scotia—Lelièvre argues that, for the British Crown and the Catholic Church, mobility has been required not only for the settlement of the colony but also for the management and conversion of the Mi’kmaq. For the Mi’kmaq, their continued mobility has served as a demonstration of sovereignty over their ancestral lands and waters despite the encroachment of European settlers.
Unsettling Mobility demonstrates the need for an anthropological theory of mobility that considers not only how people move from one place to another but also the values associated with such movements, and the sensual perceptions experienced by moving subjects. Unsettling Mobility argues that anthropologists, indigenous scholars, and policy makers must imagine settlement beyond sedentism. Rather, both mobile and sedentary practices, the narratives associated with those practices, and the embodied experiences of them contribute to how people make places—in other words, to how they settle.
Unsettling Mobility arrives at a moment when indigenous peoples in North America are increasingly using movement as a form of protest in ways that not only assert their political subjectivity but also remake the nature of that subjectivity.
Published in cooperation with the William P. Clements Center for Southwest Studies, Southern Methodist University.
The Pueblo Revolt of 1680 is the most renowned colonial uprisings in the history of the American Southwest. Traditional text-based accounts tend to focus on the revolt and the Spaniards' reconquest in 1692—completely skipping over the years of indigenous independence that occurred in between. Revolt boldly breaks out of this mold and examines the aftermath of the uprising in colonial New Mexico, focusing on the radical changes it instigated in Pueblo culture and society.
In addition to being the first book-length history of the revolt that incorporates archaeological evidence as a primary source of data, this volume is one of a kind in its attempt to put these events into the larger context of Native American cultural revitalization. Despite the fact that the only surviving records of the revolt were written by Spanish witnesses and contain certain biases, author Matthew Liebmann finds unique ways to bring a fresh perspective to Revolt.
Most notably, he uses his hands-on experience at Ancestral Pueblo archaeological sites—four Pueblo villages constructed between 1680 and 1696 in the Jemez province of New Mexico—to provide an understanding of this period that other treatments have yet to accomplish. By analyzing ceramics, architecture, and rock art of the Pueblo Revolt era, he sheds new light on a period often portrayed as one of unvarying degradation and dissention among Pueblos. A compelling read, Revolt's "blood-and-thunder" story successfully ties together archaeology, history, and ethnohistory to add a new dimension to this uprising and its aftermath.
For the first time, this book presents the distinguished, prolific, and highly experimental writer Juan Felipe Herrera. This wide-ranging collection of essays by leading experts offers critical approaches on Herrera, who transcends ethnic and mainstream poetics. It expertly demonstrates Herrera’s versatility, resourcefulness, innovations, and infinite creativity.
As a poet Herrera has had an enormous impact within and beyond Chicano poetics. He embodies much of the advancements and innovations found in American and Latin American poetry from the early l970s to the present. His writings have no limits or boundaries, indulging in the quotidian as well as the overarching topics of his era at different periods of his life. Both Herrera and his work are far from being unidimensional. His poetics are eclectic, incessantly diverse, transnational, unorthodox, and distinctive.
Reading Herrera is an act of having to rearrange your perceptions about things, events, historical or intra-historical happenings, and people. The essays in this work delve deeply into Juan Felipe Herrera’s oeuvre and provide critical perspectives on his body of work. They include discussion of Chicanx indigeneity, social justice, environmental imaginaries, Herrera’s knack for challenging theory and poetics, transborder experiences, transgeneric constructions, and children’s and young adult literature.
This book includes an extensive interview with the poet and a voluminous bibliography on everything by, about, and on the author. The chapters in this book offer a deep dive into the life and work of an internationally beloved poet who, along with serving as the poet laureate of California and the U.S. poet laureate, creates work that fosters a deep understanding of and appreciation for people’s humanity.
Contributors
Trevor Boffone
Marina Bernardo-Flórez
Manuel de Jesús Hernández-G.
Whitney DeVos
Michael Dowdy
Osiris Aníbal Gómez
Carmen González Ramos
Cristina Herrera
María Herrera-Sobek
Francisco A. Lomelí
Tom Lutz
Manuel M. Martín-Rodríguez
Marzia Milazzo
Maria Antònia Oliver-Rotger
Rafael Pérez-Torres
Renato Rosaldo
Donaldo W. Urioste
Luis Alberto Urrea
Santiago Vaquera-Vásquez
At the Indian artisans show in Santa Clara Pueblo, Cecelia Bluespruce sits with her wares in the middle of a row of booths—a good place to catch buyers. She is a successful Native American artist, a sculptor and potter of renown. But Cecelia is in the middle of something deeper than an art show, for she has become trapped by dreams and shadows of her past.
Night Sky, Morning Star is a story of remembrance and reconciliation in one Native American family separated by time and chance. Cecelia’s grown son, Jude, now wants to learn about the father he has never known. Political activist Julian Morning Star, imprisoned twenty years for a crime he did not commit, is unaware that his son even exists. Troubled by dreams, lies, and denial of the past, Cecelia is guided toward wholeness by family and friends who have their own pasts to confront.
This compelling novel plunges readers into the hubbub of the Indian arts market and into the grim reality of prison life. Evelina Zuni Lucero introduces us to experiences we may find unfamiliar: diverse Native American traditions, life on a BIA Indian agency compound, the making of an Indian activist. But she also reintroduces us to two things we all live for: the power of story and the power of love.
Night Sky, Morning Star is the fiction winner of the 1999 First Book Awards competition of the Native Writers’ Circle of the Americas.
In 1935 a federal court judge handed down a ruling that could have been disastrous for Mexicans, Mexican Americans, and all Latinos in the United States. However, in an unprecedented move, the Roosevelt administration wielded the power of "administrative law" to neutralize the decision and thereby dealt a severe blow to the nativist movement. A Quiet Victory for Latino Rights recounts this important but little-known story.
To the dismay of some nativist groups, the Immigration Act of 1924, which limited the number of immigrants who could be admitted annually, did not apply to immigrants from Latin America. In response to nativist legal maneuverings, the 1935 decision said that the act could be applied to Mexican immigrants. That decision, which ruled that the Mexican petitioners were not "free white person[s]," might have paved the road to segregation for all Latinos.
The League of United Latin American Citizens (LULAC), founded in 1929, had worked to sensitize the Roosevelt administration to the tenuous position of Latinos in the United States. Advised by LULAC, the Mexican government, and the US State Department, the administration used its authority under administrative law to have all Mexican immigrants—and Mexican Americans—classified as "white." It implemented the policy when the federal judiciary "acquiesced" to the New Deal, which in effect prevented further rulings.
In recounting this story, complete with colorful characters and unlikely bedfellows, Patrick D. Lukens adds a significant chapter to the racial history of the United States.
In the fall of 1884, journalist Charles Lummis set out on foot from Ohio to California on assignment for the Los Angeles Times. The reports he mailed ahead to that newspaper were later refashioned for the book A Tramp Across the Continent, a work that helped to establish Lummis as the most active promoter of Southwestern culture who ever lived.
Lummis wrote another set of letters during his journey, however, which he sent back to Ohio for publication by the Chillicothe Leader. Although these letters contain basically the same narrative as those sent to Los Angeles and later found in A Tramp, the Ohio letters more closely reflect the author’s thoughts and observations while on the journey. In fact, a comparison of the two drafts indicates that Lummis spent considerable effort removing spontaneous details from the Ohio letters in favor or a more commercial, self-promoting, and politic reporting for the California paper.
The twenty-four Ohio letters, assembled here by James W. Byrkit, offer a far more candid look at the Southwest than Lummis was later to bring to print, as well as greater insight into the author’s own personality. Byrkit’s introductory essay provides the background for Lummis’s career, compares the three bodies of work relating to the trek, and offers an account of Lummis’s transformation from chronicler to promoter.
In The Affinity of the Eye: Writing Nikkei in Peru, Ignacio López-Calvo rises above the political emergence of the Fujimori phenomenon and uses politics and literature to provide one of the first comprehensive looks at how the Japanese assimilated and inserted themselves into Peruvian culture. Through contemporary writers’ testimonies, essays, fiction, and poetry, López-Calvo constructs an account of the cultural formation of Japanese migrant communities. With deftly sensitive interviews and comments, he portrays the difficulties of being a Japanese Peruvian. Despite a few notable examples, Asian Peruvians have been excluded from a sense of belonging or national identity in Peru, which provides López-Calvo with the opportunity to record what the community says about their own cultural production. In so doing, López-Calvo challenges fixed notions of Japanese Peruvian identity.
The Affinity of the Eye scrutinizes authors such as José Watanabe, Fernando Iwasaki, Augusto Higa, Doris Moromisato, and Carlos Yushimito, discussing their literature and their connections to the past, present, and future. Whether these authors push against or accept what it means to be Japanese Peruvians, they enrich the images and feelings of that experience. Through a close reading of literary and cultural productions, López-Calvo’s analysis challenges and reframes the parameters of being Nikkei in Peru.
Covering both Japanese issues in Peru and Peruvian issues in Japan, the book is more than a compendium of stories, characters, and titles. It proves the fluid, enriching, and ongoing relationship that exists between Peru and Japan.
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