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Migration is typically seen as a transnational phenomenon, but it happens within borders, too. Oaxaca in Motion documents a revealing irony in the latter sort: internal migration often is global in character, motivated by foreign affairs and international economic integration, and it is no less transformative than its cross-border analogue.

Iván Sandoval-Cervantes spent nearly two years observing and interviewing migrants from the rural Oaxacan town of Santa Ana Zegache. Many women from the area travel to Mexico City to work as domestics, and men are encouraged to join the Mexican military to fight the US-instigated “war on drugs” or else leave their fields to labor in industries serving global supply chains. Placing these moves in their historical and cultural context, Sandoval-Cervantes discovers that migrants’ experiences dramatically alter their conceptions of gender, upsetting their traditional notions of masculinity and femininity. And some migrants bring their revised views with them when they return home, influencing their families and community of origin. Comparing Oaxacans moving within Mexico to those living along the US West Coast, Sandoval-Cervantes clearly demonstrates the multiplicity of answers to the question, “Who is a migrant?”

Who are we, where do we come from, and why does it matter?
 
 From whom do I come? Our Blood describes the central importance of our sense not just of our heritage, but our embodied heritage: that our past is in our bodies and runs in our blood, and that our embodied past is central to our futures. Deeply felt heritas, as Michael M. Bell, Loka Ashwood, and Jay Orne call it, can be a source of great love and kindness for one another. But it can also be a beautiful horror, the source of some of our greatest hate and meanness towards one another. We think of our embodied heritage as natural and historical facts, beyond our choice, and therefore free of manipulation for social gain. We think of it as spirited presences in our bodies that we did not choose. We think of its origins as external to us, whether we are talking about family, class, caste, places, things, ethnoraciality, or our professions. We think of it as legitimate and rightful, therefore. But we do choose. We do select. Bell, Ashwood, and Orne argue that greater awareness of heritas’s social origins and social selectivity can help us cultivate a wider sense of mutual care and ease the divisiveness of our time. Ultimately, Our Blood asks us all to consider heritas, and in doing so, to perhaps even reconsider our very selves.