Results by title

In 2007 a disputed election in Kenya erupted into a two-month political crisis that led to the deaths of more than a thousand people and the displacement of almost seven hundred thousand. Much of the violence fell along ethnic lines, the principal perpetrators of which were the Kalenjin, who lashed out at other communities in the Rift Valley. What makes this episode remarkable compared to many other instances of ethnic violence is that the Kalenjin community is a recent construct: the group has only existed since the mid-twentieth century. Drawing on rich archival research and vivid oral testimony, I Say to You is a timely analysis of the creation, development, political relevance, and popular appeal of the Kalenjin identity as well as its violent potential.

 

Uncovering the Kalenjin’s roots, Gabrielle Lynch examines the ways in which ethnic groups are socially constructed and renegotiated over time. She demonstrates how historical narratives of collective achievement, migration, injustice, and persecution constantly evolve. As a consequence, ethnic identities help politicians mobilize support and help ordinary people lay claim to space, power, and wealth. This kind of ethnic politics, Lynch reveals, encourages a sense of ethnic difference and competition, which can spiral into violent confrontation and retribution.

While teaching and researching on an indigenous reservation in Costa Rica, Karen Stocker discovered that for Native students who attended the high school outside the reservation, two extreme reactions existed to the predominantly racist high school environment. While some maintained their indigenous identity and did poorly in school, others succeeded academically, but rejected their Indianness and the reservation. Between these two poles lay a whole host of responses. In "I Won't Stay Indian, I'll Keep Studying," Stocker addresses the institutionalized barriers these students faced and explores the interaction between education and identity.

Stocker reveals how overt and hidden curricula taught ethnic, racial, and gendered identities and how the dominant ideology of the town, present in school, conveyed racist messages to students.

"I Won't Stay Indian, I'll Keep Studying" documents how students from the reservation reacted to, coped with, and resisted discrimination. Considering the students' experiences in the context of the Costa Rican educational system as a whole, Stocker discusses policy shifts that might reduce institutionalized discrimination. Her interpretation of the experiences of these students makes a significant contribution to anthropology, Latin American studies, critical race theory, and educational theory.

On the surface, identity politics appears to promote polarization. To the contrary, political scientist Jose E. Cruz argues that, instead, fragmentation and instability are more likely to occur only when the differences are ignored and nonethnic strategies are employed. Cruz illustrates his claim by focusing on one group of Puerto Ricans and how they mobilized to demand accountability from political leaders in Hartford, Connecticut.

The activities of the Puerto Rican Political Action Committee from 1983 to 1991 illustrate the power of ethnic mobilization and strategy in an urban setting. Cruz examines their insistence on their right to be included in the political process in the context of both a typical mid-sized American city and the unique attributes of Hartford's predominantly white-collar population. At the same time, this study acknowledges the limitations of the exercise of such power in the political process.

Through extensive interviews Cruz brings to light the variety of ways in which politicians and political activists themselves view their own activities and achievements. This group of Puerto Rican activists attempted to penetrate the power structure of Hartford. Though their success was limited, their work constitutes a springboard for further change.

In Identity Politics of Difference, author Michelle R. Montgomery uses a multidisciplinary approach to examine questions of identity construction and multiracialism through the experiences of mixed-race Native American students at a tribal school in New Mexico. She explores the multiple ways in which these students navigate, experience, and understand their racial status and how this status affects their educational success and social interactions.

Montgomery contextualizes students’ representations of their racial identity choices through the compounded race politics of blood quantum and stereotypes of physical features, showing how varying degrees of "Indianness" are determined by peer groups. Based on in-depth interviews with nine students who identify as mixed-race (Native American–White, Native American–Black, and Native American–Hispanic), Montgomery challenges us to scrutinize how the category of “mixed-race” bears different meanings for those who fall under it based on their outward perceptions, including their ability to "pass" as one race or another.

Identity Politics of Difference includes an arsenal of policy implications for advancing equity and social justice in tribal colleges and beyond and actively engages readers to reflect on how they have experienced the identity politics of race throughout their own lives. The book will be a valuable resource to scholars, policy makers, teachers, and school administrators, as well as to students and their families.

Gloria P. Totoricagüena presents a thorough comparative examination of the remarkable endurance of Basque identity and culture in six countries of the far-flung Basque diaspora. Using the results of interviews and extensive anonymous surveys with more than eight hundred informants in the diaspora, plus extensive research in archives and printed sources in all six of her study countries, Totoricagüena reveals for the first time the complex and interrelated universe of these dispersed Basques. She explores the elements of their migration patterns and the institutions that have encouraged identity maintenance, the impacts on established communities of each new wave of immigrants, and the nature of economic and political ties with the homeland.

Totoricagüena offers a superb quantitative study of an aspect of Basque culture that has been largely ignored by scholars—the diaspora. In doing so, she enlarges the understanding of cultural identity in general—how it is defined and preserved, how it evolves over time, and how both the politics of distant places and the most intimate family habits can shape an individual’s sense of self. Identity, Culture, and Politics in the Basque Diaspora is a major contribution to the knowledge of Basques and their persistent political and cultural traditions.

Combining personal narrative and ethnography, Identity, Development, and the Politics of the Past examines cultural change in a rural Ecuadorian fishing village where the community has worked to stake claim to an Indigenous identity in the face of economic, social, and political integration. By documenting how villagers have reconstructed their identity through the use of archaeology and political demarcation of territory, author Daniel Bauer shows that ethnicity is part of a complex social matrix that involves politics, economics, and history.
 
Residents in the coastal community of Salango pushed for formal recognition of Indigenous identity while highlighting their pre-Hispanic roots in order to make claims about cultural continuity and ancestrality. Bauer considers the extent to which the politics of identity is embedded in the process of community-based development, paying close attention to how local conceptions of identity and residents’ ideas about their own identity and the identities of others fit within the broader context of Ecuadorian and Latin American notions of mestizaje. He emphasizes ethnogenesis and the fluid nature of identity as residents reference prehistory and the archaeological record as anchor points for claims to an Indigenous ethnic identity.
 
Identity, Development, and the Politics of the Past moves beyond existing studies that center on questions of authenticity and instead focuses on the ways people make claims to identity. This book makes a significant contribution to the growing body of literature on the Ecuadorian coast and directs scholars who focus on Ecuador to expand their focus beyond the highland and Amazonian regions. It will be of interest to students and scholars of Latin American studies, anthropology, ethnology, economic development, and ethnic identity.
 

With contributions from sociocultural and linguistic anthropologists as well as archaeologists, this volume is the first to present case studies of social identity and feasting from throughout the Greater Southwest. A section of the book is also devoted to a synthesis and set of case studies on the archaeology of the pivotal Mexican State of Chihuahua.

Unlike many previous studies, the authors of this volume place emphasis on how differences within and between societies came about rather than why dissimilar structures arose, elevating the place of both agency and history in understanding the past. Identity, Feasting, and the Archaeology of the Greater Southwest will be of interest to all doing archaeological research in the Southwestern United States and those conducting research on social identity, cultural affiliation, and commensal politics. Contributors include Karen R. Adams, Jeffrey J. Clark, Patricia L. Crown, T. J. Ferguson, Catherine S. Fowler, Robert J. Hard, Jane H. Hill, Jane H. Kelley, Frances Levine, Micah Loma'omvaya, K. Tsianina Lomawaima, A. C. MacWilliams, Paul E. Minnis, Scott G. Ortman, David Phillips Jr., James M. Potter, John R. Roney, Lynne Sebastian, Katherine A. Spielmann, Joe D. Stewart, Scott Van Keuren, Laurie D. Webster, Michael E. Whalen, and W. H. Wills

Imagine Otherwise is an incisive critique of the field of Asian American studies. Recognizing that the rubric "Asian American" elides crucial differences, Kandice Chuh argues for reframing Asian American studies as a study defined not by its subjects and objects, but by its critique. Toward that end, she urges the foregrounding of the constructedness of "Asian American" formations and shows how this understanding of the field provides the basis for continuing to use the term "Asian American" in light of—and in spite of—contemporary critiques about its limitations.

Drawing on the insights of poststructuralist theory, postcolonial studies, and investigations of transnationalism, Imagine Otherwise conceives of Asian American literature and U.S. legal discourse as theoretical texts to be examined for the normative claims about race, gender, and sexuality that they put forth. Reading government and legal documents, novels including Carlos Bulosan's America Is in the Heart, John Okada's No-No Boy, Chang-rae Lee's A Gesture Life, Ronyoung Kim's Clay Walls, and Lois Ann Yamanaka's Blu's Hanging, and the short stories "Immigration Blues" by Bienvenido Santos and "High-Heeled Shoes" by Hisaye Yamamoto, Chuh works through Filipino American and Korean American identity formation and Japanese American internment during World War II as she negotiates the complex and sometimes tense differences that constitute 'Asian America' and Asian American studies.

In colonial Latin America, social identity did not correlate neatly with fixed categories of race and ethnicity. As Imperial Subjects demonstrates, from the early years of Spanish and Portuguese rule, understandings of race and ethnicity were fluid. In this collection, historians offer nuanced interpretations of identity as they investigate how Iberian settlers, African slaves, Native Americans, and their multi-ethnic progeny understood who they were as individuals, as members of various communities, and as imperial subjects. The contributors’ explorations of the relationship between colonial ideologies of difference and the identities historical actors presented span the entire colonial period and beyond: from early contact to the legacy of colonial identities in the new republics of the nineteenth century. The volume includes essays on the major colonial centers of Mexico, Peru, and Brazil, as well as the Caribbean basin and the imperial borderlands.

Whether analyzing cases in which the Inquisition found that the individuals before it were “legally” Indians and thus exempt from prosecution, or considering late-eighteenth- and early-nineteenth-century petitions for declarations of whiteness that entitled the mixed-race recipients to the legal and social benefits enjoyed by whites, the book’s contributors approach the question of identity by examining interactions between imperial subjects and colonial institutions. Colonial mandates, rulings, and legislation worked in conjunction with the exercise and negotiation of power between individual officials and an array of social actors engaged in countless brief interactions. Identities emerged out of the interplay between internalized understandings of self and group association and externalized social norms and categories.

Contributors. Karen D. Caplan, R. Douglas Cope, Mariana L. R. Dantas, María Elena Díaz, Andrew B. Fisher, Jane Mangan, Jeremy Ravi Mumford, Matthew D. O’Hara, Cynthia Radding, Sergio Serulnikov, Irene Silverblatt, David Tavárez, Ann Twinam

The Safford and Aravaipa valleys of Arizona have always lingered in the wings of Southwestern archaeology, away from the spotlight held by the more thoroughly studied Tucson and Phoenix Basins, the Mogollon Rim area, and the Colorado Plateau. Yet these two valleys hold intriguing clues to understanding the social processes, particularly migration and the interaction it engenders, that led to the coalescence of ancient populations throughout the Greater Southwest in the fourteenth and fifteenth centuries A.D. Because the Safford and Aravaipa valleys show cultural influences from diverse areas of the pre-Hispanic Southwest, particularly the Phoenix Basin, the Mogollon Rim, and the Kayenta and Tusayan region, they serve as a microcosm of many of the social changes that occurred in other areas of the Southwest during this time.

This research explores the social changes that took place in the Safford and Aravaipa valleys during the thirteenth through the fifteenth centuries A.D. as a result of an influx of migrants from the Kayenta and Tusayan regions of northeastern Arizona. Focusing on domestic architecture and ceramics, the author evaluates how migration affects the expression of identity of both migrant and indigenous populations in the Safford and Aravaipa valleys and provides a model for research in other areas where migration played an important role.

Archaeologists interested in the Greater Southwest will find a wealth of information on these little-known valleys that provides contextualization for this important and intriguing time period, and those interested in migration in the ancient past will find a useful case study that goes beyond identifying incidents of migration to understanding its long-lasting implications for both migrants and the local people they impacted.

In the Name of the Mother examines the cultural relationship between African American intellectuals and Italian American writers and artists, and how it relates to American blackness in the twentieth century. Samuele Pardini links African American literature to the Mediterranean tradition of the Italian immigrants and examines both against the white intellectual discourse that defines modernism in the West. This previously unexamined encounter offers a hybrid, transnational model of modernity capable of producing democratic forms of aesthetics, social consciousness, and political economy. This volume emphasizes the racial “in-betweenness” of Italian Americans rearticulated as “invisible blackness,” a view that enlarges and complicates the color-based dimensions of American racial discourse. This strikingly original work will interest a wide spectrum of scholars in American Studies and the humanities.

In 2012 Kateri Tekakwitha became the first North American Indian to be canonized as a saint by the Roman Catholic Church, an event that American Indian Catholics have awaited for generations. Saint Kateri, known as the patroness of the environment, was born in 1656 near present-day Albany, New York, to an Algonquin mother and a Mohawk father. Tekakwitha converted to Christianity at age nineteen and took a vow of perpetual virginity. Her devotees have advocated for her sainthood since her death in 1680. Within historical Catholic writings, Tekakwitha is portrayed as a model of pious, submissive femininity. Indian Pilgrims moves beyond mainstream narratives and shows that Saint Kateri is a powerful feminine figure who inspires decolonizing activism in contemporary Indigenous peoples’ lives.

Author Michelle M. Jacob examines Saint Kateri’s influence on and relation to three important themes—caring for the environment, building community, and reclaiming the Native feminine as sacred—and brings a Native feminist perspective to the story of Saint Kateri. The book demonstrates the power and potential of Indigenous decolonizing activism, as Saint Kateri’s devotees claim the space of the Catholic Church to revitalize traditional cultural practices, teach and learn Indigenous languages, and address critical issues such as protecting Indigenous homelands from environmental degradation. The book is based on ethnographic research at multiple sites, including Saint Kateri’s 2012 canonization festivities in Vatican City and Italy, the Akwesasne Mohawk Reservation (New York and Canada), the Yakama Reservation (Washington), and the National Tekakwitha Conferences in Texas, North Dakota, and Louisiana. Through narratives from these events, Jacob addresses issues of gender justice—such as respecting the autonomy of women while encouraging collectivist thinking and strategizing—and seeks collective remedies that challenge colonial and capitalist filters.
 

In Indian Voices, Alison Owings takes readers on a fresh journey across America, east to west, north to south, and around again. Owings's most recent oral history—engagingly written in a style that entertains and informs—documents what Native Americans say about themselves, their daily lives, and the world around them.

Young and old from many tribal nations speak with candor, insight, and (unknown to many non-Natives) humor about what it is like to be a Native American in the twenty-first century. Through intimate interviews many also express their thoughts about the sometimes staggeringly ignorant, if often well-meaning, non-Natives they encounter—some who do not realize Native Americans still exist, much less that they speak English, have cell phones, use the Internet, and might attend powwows and power lunches.

Indian Voices, an inspiring and important contribution to the literature about the original Americans, will make every reader rethink the past—and present—of the United States.

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.

Indigenous Bodies, Maya Minds examines tension and conflict over ethnic and religious identity in the K’iche’ Maya community of San Andrés Xecul in the Guatemalan Highlands and considers how religious and ethnic attachments are sustained and transformed through the transnational experiences of locals who have migrated to the United States.

Author C. James MacKenzie explores the relationship among four coexisting religious communities within Highland Maya villages in contemporary Guatemala—costumbre, traditionalist religion with a shamanic substrate; “Enthusiastic Christianity,” versions of Charismaticism and Pentecostalism; an “inculturated” and Mayanized version of Catholicism; and a purified and antisyncretic Maya Spirituality—with attention to the modern and nonmodern worldviews that sustain them. He introduces a sophisticated set of theories to interpret both traditional religion and its relationship to other contemporary religious options, analyzing the relation among these various worldviews in terms of the indigenization of modernity and the various ways modernity can be apprehended as an intellectual project or an embodied experience.

Indigenous Bodies, Maya Minds investigates the way an increasingly plural religious landscape intersects with ethnic and other identities. It will be of interest to Mesoamerican and Mayan ethnographers, as well as students and scholars of cultural anthropology, indigenous cultures, globalization, and religion.

Sometime in the 1740s, Sor María Magdalena, an indigenous noblewoman living in one of only three convents in New Spain that allowed Indians to profess as nuns, sent a letter to Father Juan de Altamirano to ask for his help in getting church prelates to exclude Creole and Spanish women from convents intended for indigenous nuns only. Drawing on this and other such letters—as well as biographies, sermons, and other texts—Mónica Díaz argues that the survival of indigenous ethnic identity was effectively served by this class of noble indigenous nuns.

While colonial sources that refer to indigenous women are not scant, documents in which women emerge as agents who actively participate in shaping their own identity are rare. Looking at this minority agency—or subaltern voice—in various religious discourses exposes some central themes. It shows that an indigenous identity recast in Catholic terms was able to be effectively recorded and that the religious participation of these women at a time when indigenous parishes were increasingly secularized lent cohesion to that identity.

Indigenous Writings from the Convent examines ways in which indigenous women participated in one of the most prominent institutions in colonial times—the Catholic Church—and what they made of their experience with convent life. This book will appeal to scholars of literary criticism, women’s studies, and colonial history, and to anyone interested in the ways that class, race, and gender intersected in the colonial world.

“You are what you eat,” but what if you’re seen as a rat eater, bat lover, or MSG user? In Inscrutable Eating, Jennifer Lin LeMesurier considers how everyday assumptions about Asian food influence the perception of Asian and Asian American identity within the US racial landscape, demonstrating that beliefs about how certain people eat are inseparable from attitudes that support hierarchies around race, gender, and sexuality. Drawing on rhetorical theory, affect theory, and Asian American studies, LeMesurier analyzes messages in US popular culture about Asian eating to develop the concept of gut orientations: rhetorically dominant ways of interacting with food that scale upward to feelings of desire and disgust toward social groups. Looking at examples from fears around MSG to uproar over wet markets as the source of COVID-19, she argues that these “gut” reactions establish certain racial views as common-sense truths rather than cultural biases, reinforcing dominant norms about what belongs on whose plate, or who belongs at what table. In demystifying marginalizing discourse around food and eating, LeMesurier shows how exposing the tacit, felt ideas of consumption is necessary to contest broader forms of discrimination.

Drawing on extended ethnographic research conducted over the course of more than two decades, Andrew Canessa explores the multiple identities of a community of people in the Bolivian highlands through their own lived experiences and voices. He examines how gender, race, and ethnic identities manifest themselves in everyday interactions in the Aymara village. Canessa shows that indigeneity is highly contingent; thoroughly imbricated with gendered, racial, and linguistic identities; and informed by a historical consciousness. Addressing how whiteness and indianness are reproduced as hegemonic structures in the village, how masculinities develop as men go to the mines and army, and how memories of a violent past are used to construct a present sense of community, Canessa raises important questions about indigenous politics and the very nature of indigenous identity.

The first Korean adoptees were powerful symbols of American superiority in the Cold War; as Korean adoption continued, adoptees' visibility as Asians faded as they became a geopolitical success story—all-American children in loving white families. In Invisible Asians, Kim Park Nelson analyzes the processes by which Korean American adoptees’ have been rendered racially invisible, and how that invisibility facilitates their treatment as exceptional subjects within the context of American race relations and in government policies.

 

Invisible Asians draws on the life stories of more than sixty adult Korean adoptees in three locations: Minnesota, home to the largest concentration of Korean adoptees in the United States; the Pacific Northwest, where many of the first Korean adoptees were raised; and Seoul, home to hundreds of adult adoptees who have returned to South Korea to live and work. Their experiences underpin a critical examination of research and policy making about transnational adoption from the 1950s to the present day.

 

Park Nelson connects the invisibility of Korean adoptees to the ambiguous racial positioning of Asian Americans in American culture, and explores the implications of invisibility for Korean adoptees as they navigate race, culture, and nationality.  Raised in white families, they are ideal racial subjects in support of the trope of “colorblindness” as a “cure for racism” in America, and continue to enjoy the most privileged legal status in terms of immigration and naturalization of any immigrant group, built on regulations created specifically to facilitate the transfer of foreign children to American families. 

Invisible Asians offers an engaging account that makes an important contribution to our understanding of race in America, and illuminates issues of power and identity in a globalized world.

 

Literary anthologies feature many of Ireland's most well-known authors, Oscar Wilde, W. B. Yeats, J. M. Synge, George Bernard Shaw, Seán O'Casey, James Joyce, and Brendan Behan among them. While a number of notable scholars have contended that middle-class Irish Americans rejected or ignored this rebellious group of poets, playwrights, and novelists in favor of a conservative Catholic subculture brought over with the mass migration of the mid-nineteenth century, Stephen G. Butler demonstrates that the transatlantic relationship between these figures and a segment of Irish American journalists and citizens is more complicated—and sometimes more collaborative—than previously acknowledged.

Irish Writers in the Irish American Press spans the period from Oscar Wilde's 1882 American lecture tour to the months following JFK's assassination and covers the century in which Irish American identity was shaped by immigration, religion, politics, and economic advancement. Through a close engagement with Irish American periodicals, Butler offers a more nuanced understanding of the connections between Irish literary studies and Irish American culture during this period.

A little over a century ago, the Irish in America were the targets of intense xenophobic anxiety. Much of that anxiety centered on their mobility, whether that was traveling across the ocean to the U.S., searching for employment in urban centers, mixing with other ethnic groups, or forming communities of their own. Granshaw argues that American variety theatre, a precursor to vaudeville, was a crucial battleground for these anxieties, as it appealed to both the fears and the fantasies that accompanied the rapid economic and social changes of the Gilded Age.