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Presenting a new framework for understanding indigeneity and Indigenous peoples’ demands for territorial restitution

Asserting that the work of critical theory today must attend to an epistemic locality rather than the universalizing impulse of its European intellectual genealogy, Ethan Madarieta makes central to his study the literatures and philosophy of the Mapuche peoples of Wallmapu (comprising south-central regions of what are currently known as Chile and Argentina). In doing so, he argues that the primary site of settler and Indigenous antagonisms is not “land,” as is ubiquitously asserted, but the overlapping and incommensurate conceptual orders within which land and body are constituted and accrue meaning.

Land’s Language works to unsettle the stability and universality of how land and body are understood by calling into question what can or will be restored or returned and to whom. Drawing on Latin American and Mapuche historical, philosophical, and literary studies in dialogue with global critical theory and Anglophone critical Indigenous studies, this book demonstrates how Mapuche knowledge and thought, and that of each Indigenous nation across the planet, offer ways to live in ethical relation beyond that of the state and under the wider systemic hegemony of colonial racial capitalism.

By linking ancient places with present communities, Landscapes of Origin in the Americas explores how cultural landscapes sustain the continuity of origin narratives.

Landscape is a powerful factor in the operation of memory because of the associations narrators make between the local landscape and the events of the stories they tell. Ancestors and mythological events often become fixed in a specific landscape and act as timeless reference points. 

In conventional anthropological literature, "landscape" is the term applied to the meaning local people bestow on their cultural and physical surroundings. In this work, the authors explore the cultural and physical landscapes an individual or cultural group has constructed to define the origins or beginnings of that cultural group as revealed through shared or traditional memory. The cultural landscapes of origins in diverse sites throughout the Americas are investigated through multidisciplinary research, not only to reveal the belief system and mythologies but also to place these origin beliefs in context and relationship to each other. In a continual interaction between the past, present, and future, time is subordinate to place, and history, as defined in Western academic terms, does not exist.



 

Bringing to the fore the voices of Maya authors and what their poetry tells us about resistance, sovereignty, trauma, and regeneration 

In 1954, Guatemala suffered a coup d’etat, resulting in a decades-long civil war. During this period, Indigenous Mayans were subject to displacement, disappearance, and extrajudicial killing. Within the context of the armed conflict and the postwar period in Guatemala, K’iche’ Maya scholar Emil’ Keme identifies three historical phases of Indigenous Maya literary insurgency in which Maya authors use poetry to dignify their distinct cultural, political, gender, sexual, and linguistic identities.

Le Maya Q’atzij / Our Maya Word employs Indigenous and decolonial theoretical frameworks to critically analyze poetic works written by ten contemporary Maya writers from five different Maya nations in Iximulew/Guatemala. Similar to other Maya authors throughout colonial history, these authors and their poetry criticize, in their own creative ways, the continuing colonial assaults to their existence by the nation-state. Throughout, Keme displays the decolonial potentialities and shortcomings proposed by each Maya writer, establishing a new and productive way of understanding Maya living realities and their emancipatory challenges in Iximulew/Guatemala.

This innovative work shows how Indigenous Maya poetics carries out various processes of decolonization and, especially, how Maya literature offers diverse and heterogeneous perspectives about what it means to be Maya in the contemporary world.

A story of life, death, love, and the ties that bind us not only to what has been, but what will be.

After burning up the blacktop in New Mexico with The Fast Red Road and rewriting Indian history on the Great Plains with The Bird is Gone, Stephen Graham Jones now takes us to Montana. Set on a Blackfeet Indian reservation, Ledfeather lays bare the life of one Indian boy, Doby Saxon: his near-death experience, his suicide attempts, his brief glimpse of victory, and the unnecessary death of one of his best friends.

But through Doby emerges a connection to the past, to an Indian Agent who served the United States government over a century before. This revelation leads to another and another until it becomes clear that the decisions of this single Indian agent have impacted the lives of generations of Blackfeet Indians—and the life of Doby Saxon, a boy standing in the middle of the road at night, his hands balled into fists, the reservation wheeling all around him like the whole of Blackfeet history collapsing in on him.

Jones’s beautifully complex novel is a story of life, death, love, and the ties that bind us not only to what has been, but what will be: the power of one moment, the weight of one decision, the inevitability of one outcome, and the price of one life.