"Queering Mestizaje" employs theories of postcolonial cultural studies (including performance studies, queer and feminist theory) to examine the notion of mestizaje---the mixing of races, and specifically indigenous peoples, with European colonizers---and how this phenomenon manifests itself in three geographically diverse spaces: the United States, Latin America, and the Philippines. Alicia Arrizon argues that, as an imaginary site for racialized, gendered, and sexualized identities, mestizaje raises questions about historical transformation and cultural memory across Spanish postcolonial sites.

Arrizon offers new, queer readings of the hybrid, the intercultural body, and the hyphenated self, building on the work of Gloria Anzaldua, Antonio Benitez-Rojo, Walter Mignolo, and Vera Kutzinski, while challenging accepted discourses about the relationship between colonizer and colonized. "Queering Mestizaje" is unique in the connections it makes between the Spanish colonial legacy in the Philippines and in the Americas. An engagingly eclectic array of cultural materials---including examples from performance art, colonial literature, visual art, fashion, and consumer products---are discussed, and included in the book's twenty-nine illustrations.

"Arrizon takes as her point of departure the connections and distinctions between the four keywords in the title (each with a long, specific, and convoluted history in its own right) while bringing together the Philippines, the Hispanophone Caribbean, and the United States to configure a map carved by the same blade of colonialism and imperialism. In its conjoining of queer, mestizaje, transculturation and performance, the pleasurable andenlightening variety of its textual examples, and its commitment to theorize desire from the space of queer mestizaje, her book makes a unique and accomplished contribution."
---Yvonne Yarbro-Bejarano, Stanford University

Alicia Arrizon is Professor of Women's Studies at the University of California, Riverside. She is author of "Latina Performance: Traversing the Stage" and co-editor of "Latinas on Stage: Practice and Theory,"

Illustration: Judith F. Baca, La Mestizaje (1991), pastel on paper. (c) SPARC.

As Santa Fe has become more and more of a tourist town, its Hispanic citizens have increasingly struggled to define and preserve their own cultural identity. This book is one of the few efforts by a native Hispanic resident to examine the citys traditions and cultures. Andrew Leo Lovatos focus is to understand how outside influences have affected Hispanic cultural identity and how this identity is being altered and maintained. Lovato also analyzes the development of homegrown Hispanic cultural identity in Santa Fe.

Looking at the impact of tourism, he asks questions that resonate in any city relying on tourism for its livelihood: When a culture is defined, interpreted, or co-modified by outsiders, are natives of that culture influenced by the outsiders interpretation? Do outsiders definitions become part of their self-identity?

Lovato begins by reviewing Santa Fes history, from the Anasazi to the present-day tourist boom. In attempting to define the citys cultural identity, he includes excerpts from interviews with some of New Mexicos intelligentsia. Other interviews help examine the Santa Fe Fiesta and the citys identity as an art market. The concluding chapter, which considers tourisms general impact, features discussions of authenticity, the impact of tourism on native cultures, the relationship of tourism to development, and the political dimension of tourism.

In the fall of 2005 the streets of France were rocked by civil disturbances on a scale unseen for decades. Only months earlier Azouz Begag, France's first minister for equal opportunities and first-ever cabinet minister of North African immigrant origin, wrote an essay laying bare the festering social and ethnic injustices that, as can now be seen in hindsight, led to the riots. This essay, published here for the first time, brilliantly documents the socioeconomic inequalities, ethnic discrimination, and political neglect that have bred a volatile generation of minority ethnic youths deeply distrustful of a society they believe has failed them. Blending autobiography with sociological and political analysis, Begag shows how social peace in France depends on transforming these disaffected youths into galvanized citizens. His insights into the malaise of France's urban ghettos offer lessons for developed countries throughout the world--and hope for the similar challenges they face.

Arizona's San Pedro Valley is a natural corridor through which generations of native peoples have traveled for more than 12,000 years, and today many tribes consider it to be part of their ancestral homeland. This book explores the multiple cultural meanings, historical interpretations, and cosmological values of this extraordinary region by combining archaeological and historical sources with the ethnographic perspectives of four contemporary tribes: Tohono O'odham, Hopi, Zuni, and San Carlos Apache. Previous research in the San Pedro Valley has focused on scientific archaeology and documentary history, with a conspicuous absence of indigenous voices, yet Native Americans maintain oral traditions that provide an anthropological context for interpreting the history and archaeology of the valley. The San Pedro Ethnohistory Project was designed to redress this situation by visiting archaeological sites, studying museum collections, and interviewing tribal members to collect traditional histories. The information it gathered is arrayed in this book along with archaeological and documentary data to interpret the histories of Native American occupation of the San Pedro Valley. This work provides an example of the kind of interdisciplinary and politically conscious work made possible when Native Americans and archaeologists collaborate to study the past. As a methodological case study, it clearly articulates how scholars can work with Native American stakeholders to move beyond confrontations over who "owns" the past, yielding a more nuanced, multilayered, and relevant archaeology.

Twenty-two years before Technology of the Gods... Seventeen years before Fingerprints of the Gods... Fifteen years before Forbidden Archaeology... ...there was Worlds Before Our Own, Brad Steiger's groundbreaking argument for the existence of a global prehistoric civilization. The evidence Steiger had amassed for such a claim was based primarily upon finds of "erratics" -- mysterious "man-made" artifacts found in the deepest, most primordial geological strata. In the past couple of decades the concepts first presented in Worlds Before Our Own have garnered tremendous critical and popular support. This is the book that started it all.

Crossing Waters, Crossing Worlds explores the critically neglected intersection of Native and African American cultures. This interdisciplinary collection combines historical studies of the complex relations between blacks and Indians in Native communities with considerations and examples of various forms of cultural expression that have emerged from their intertwined histories. The contributors include scholars of African American and Native American studies, English, history, anthropology, law, and performance studies, as well as fiction writers, poets, and a visual artist. Essays range from a close reading of the 1838 memoirs of a black and Native freewoman to an analysis of how Afro-Native intermarriage has impacted the identities and federal government classifications of certain New England Indian tribes. One contributor explores the aftermath of black slavery in the Choctaw and Chickasaw nations, highlighting issues of culture and citizenship. Another scrutinizes the controversy that followed the 1998 selection of a Miss Navajo Nation who had an African American father. A historian examines the status of Afro-Indians in colonial Mexico, and an ethnographer reflects on oral histories gathered from Afro-Choctaws. Crossing Waters, Crossing Worlds includes evocative readings of several of Toni Morrison's novels, interpretations of plays by African American and First Nations playwrights, an original short story by Roberta J. Hill, and an interview with the Creek poet and musician Joy Harjo. The Native American scholar Robert Warrior develops a theoretical model for comparative work through an analysis of black and Native intellectual production. In his afterword, he reflects on the importance of the critical project advanced by this volume. Contributors. Jennifer D. Brody, Tamara Buffalo, David A. Y. O. Chang, Robert Keith Collins, Roberta J. Hill, Sharon P. Holland, ku'ualoha ho'omnawanui, Deborah E. Kanter, Virginia Kennedy, Barbara Krauthamer, Tiffany M. McKinney, Melinda Micco, Tiya Miles, Celia E. Naylor, Eugene B. Redmond, Wendy S. Walters, Robert Warrior

In Myths of Modernity, Elizabeth Dore rethinks Nicaragua's transition to capitalism. Arguing against the idea that the country's capitalist transformation was ushered in by the coffee boom that extended from 1870 to 1930, she maintains that coffee growing gave rise to systems of landowning and labor exploitation that impeded rather than promoted capitalist development. Dore places gender at the forefront of her analysis, which demonstrates that patriarchy was the organizing principle of the coffee economy's debt-peonage system until the 1950s. She examines the gendered dynamics of daily life in Diriomo, a township in Nicaragua's Granada region, tracing the history of the town's Indian community from its inception in the colonial era to its demise in the early twentieth century. Dore seamlessly combines archival research, oral history, and an innovative theoretical approach that unites political economy with social history. She recovers the bygone voices of peons, planters, and local officials within documents such as labor contracts, court records, and official correspondence. She juxtaposes these historical perspectives with those of contemporary peasants, landowners, activists, and politicians who share memories passed down to the present. The reconceptualization of the coffee economy that Dore elaborates has far-reaching implications. The Sandinistas mistakenly believed, she contends, that Nicaraguan capitalism was mature and ripe for socialist revolution, and after their victory in 1979 that belief led them to alienate many peasants by ignoring their demands for land. Thus, the Sandinistas' myths of modernity contributed to their downfall.

Virtual Voyages illuminates the pivotal role of travelogues within the history of cinema. The travelogue dominated the early cinema period from 1895 to 1905, was central to the consolidation of documentary in the 1910s and 1920s, proliferated in the postwar era of 16mm distribution, and today continues to flourish in IMAX theaters and a host of non-theatrical venues. It is not only the first chapter in the history of documentary but also a key element of ethnographic film, home movies, and fiction films. In this collection, leading film scholars trace the intersection of technology and ideology in representations of travel across a wide variety of cinematic forms. In so doing, they demonstrate how attention to the role of travel imagery in film blurs distinctions between genres and heightens awareness of cinema as a technology for moving through space and time, of cinema itself as a mode of travel.Some contributors take a broad view of travelogues by examining the colonial and imperial perspectives embodied in early travel films, the sensation of movement that those films evoked, and the role of live presentations such as lectures in our understanding of travelogues. Other essays are focused on specific films, figures, and technologies, including early travelogues encouraging Americans to move to the West; the making and reception of the documentary Grass (1925), shot on location in Turkey, Syria, Iraq, and Iran; the role of travel imagery in 1930s Hollywood cinema; the late-twentieth-century 16mm illustrated-lecture industry; and the panoramic possibilities presented by IMAX technologies. Together the essays provide a nuanced appreciation of how, through their representations of travel, filmmakers actively produce the worlds they depict. Contributors. Rick Altman, Paula Amad, Dana Benelli, Peter J. Bloom, Alison Griffiths, Tom Gunning, Hamid Naficy, Jennifer Lynn Peterson, Lauren Rabinovitz, Jeffrey Ruoff, Alexandra Schneider, Amy J. Staples

While Karnatic music, a form of Indian music based on the melodic principle of raga and time cycles called tala, is known today as South India's classical music, its status as "classical" is an early-twentieth-century construct, one that emerged in the crucible of colonial modernity, nationalist ideology, and South Indian regional politics. As Amanda J. Weidman demonstrates, in order for Karnatic music to be considered classical music, it needed to be modeled on Western classical music, with its system of notation, composers, compositions, conservatories, and concerts. At the same time, it needed to remain distinctively Indian. Weidman argues that these contradictory imperatives led to the emergence of a particular "politics of voice," in which the voice came to stand for authenticity and Indianness.Combining ethnographic observation derived from her experience as a student and performer of South Indian music with close readings of archival materials, Weidman traces the emergence of this politics of voice through compelling analyses of the relationship between vocal sound and instrumental imitation, conventions of performance and staging, the status of women as performers, debates about language and music, and the relationship between oral tradition and technologies of printing and sound reproduction. Through her sustained exploration of the way "voice" is elaborated as a trope of modern subjectivity, national identity, and cultural authenticity, Weidman provides a model for thinking about the voice in anthropological and historical terms. In so doing, she shows that modernity is characterized as much by particular ideas about orality, aurality, and the voice as it is by regimes of visuality.

In the early 1990s renowned anthropologist Sarat Chandra Roy published his enthnographies on Oraons, one of the numerous tribes in Chotanagpur region. Since then there has been no major work on this tribe, one of the largest in the areas. The present work begins by using the symbol as a key ingredient in classifying and analysing criteria used in the cognition of the Oraons. It goes into the detail of symbol formation to show how they are used in everyday contexts. Symbols include aspects of rituals, festivals and knowledge about other spheres of Oraon life. Since the raw material of anthropological studies comes ultimately from the individual, it is the latter who is the focus of this study. "The idea of time, space and boundaries help the Oraons to practice a large variety of medical practices for their curative and other health requirements. Further, the identity of the Oraons as one having a religion is also ambivalent, caused by inclusion-exclusion realities of various kinds operating on them. This makes them include converts to Christianity for certain reasons and also to resent and reject them for others. These ideas further enable them to politically create a pan-community identity as Jharkhandis, creating a demand for a space to be created called Jharkhand, having its own individual culture separate from other states around them. This imagined homeland became a reality recently with the creation of Jharkhand. This work attempts a major stocktaking of the Oraons nearly a hundred year after Roy's classic works appeared.

Foreword by Michael LambekThe death and destruction of war leave behind scars and fears that can last for generations. This book considers the connections between memory and violence in the wake of World War II.Covering the range of European experiences from East to West, Memory and World War II takes a long-term approach to the study of trauma at the local level. It challenges the notion of collective memory and calls for an understanding of memory as a fine line between the individual and society, the private and the public. International contributors from a range of disciplines seek new ways to incorporate local memory within national history and consider whether memories of extreme violence can be socially transformed. Personal testimony reveals the myriad ways in which communities react to and reconstruct the horrors of war. What we learn is that terrifying experiences reside not only in memories of the past but remain embedded in present-day lives.

In "Reinventing the Melting Pot," twenty-one of the writers who have thought longest and hardest about immigration come together around a surprising consensus: yes, immigrant absorption still works-and given the number of newcomers arriving today, the nation's future depends on it. But it need not be incompatible with ethnic identity-and we as a nation need to find new ways to talk about and encourage becoming American. In the wake of 9/11 it couldn't be more important to help these newcomers find a way to fit in. Running through these essays is a single common theme: Although ethnicity plays a more important role now than ever before, today's newcomers can and will become Americans and enrich our national life-reinventing the melting pot and reminding us all what we have in common.

I had lived and hunted with these people, accompanied them on their nomadic wanderings and learned their customs and their languages with the result that I understood and believed in them and resented the injustices under which they had suffered for so long at the hands of the white man and other invaders of their territory.' In 1932 33, Yolngu people living in the Caledon Bay area of north-east Arnhem Land were involved in the killing of five Japanese fishermen and three Europeans. A punitive expedition was proposed to teach the Aborigines a lesson'. In response, Donald Thomson, a Melbourne-born anthropologist, offered to investigate the causes of the conflict. After seven months of investigation he persuaded the Federal Government to free the three men convicted of the killings and returned with them to their own country, subsequently spending fifteen months documenting the culture of the region. Whilst in Arnhem Land, Thomson, a superb and enthusiastic photographer, made the most comprehensive photographic record of any fully functioning, self-supporting Aboriginal society that we will ever have. The one hundred and thirty images included in this book cover domestic life, su

"We're everywhere, and it's time to come out of the closet: I speak of the tongue-tied generation, buyers of books with titles like "Master Spanish in Ten Minutes a Day while You Nap." . . . We grew up listening to the language--usually in the kitchens of extended family--but we answered back mostly in English."

Demetria Martinez wields her trademark blend of humor and irony to give voice to her own "tongue-tied generation" in this notable series of essays, revealing her deeply personal views of the world. Martinez breaks down the barriers between prayer and action, between the border denizen and the citizen of the world, and between patriarchal religion and the Divine Mother. She explores her identity as a woman who has within her the "blood of the conquered and the conqueror," and who must daily contend with yet a third world--white America.

Foreword by Michael LambekThe death and destruction of war leave behind scars and fears that can last for generations. This book considers the connections between memory and violence in the wake of World War II.Covering the range of European experiences from East to West, Memory and World War II takes a long-term approach to the study of trauma at the local level. It challenges the notion of collective memory and calls for an understanding of memory as a fine line between the individual and society, the private and the public. International contributors from a range of disciplines seek new ways to incorporate local memory within national history and consider whether memories of extreme violence can be socially transformed. Personal testimony reveals the myriad ways in which communities react to and reconstruct the horrors of war. What we learn is that terrifying experiences reside not only in memories of the past but remain embedded in present-day lives.

1. Introduction 2. Tribal Development: Policies, Plans and Programmes 3. Research Setting 4. ITDP and The Tribals 5. Summary and Conclusion Concluding Observations. Bibliography Index

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

Diasporas large-scale ethnic migrations have been a source of growing concern as we try to understand the nature of community, identity and nationalism. Traditionally, diaspora communities have been understood to be pariah communities, and most work on diasporas has focused on specific groups such as the Jewish or African Diaspora. This book is unique in arguing against traditional interpretations and in taking a comparative look at a range of diasporas, including the Jewish, Arab, Chinese, Japanese, Indian, Maltese, Greek and Armenian diasporas.Taking the past four centuries into consideration, the authors examine diaspora trading networks across the globe on both a regional and international level. They investigate the common patterns and practices in the enterprises of diaspora peoples and entrepreneurs. The regions covered include Western Europe, the Mediterranean, South West Asia and the Indian Ocean, and South East Asia. Global networks of diaspora trading groups were crucial to international trade well before the twentieth century, yet because they were not part of established institutions they have remained elusive to economists, sociologists and historians.Through an understanding of diaspora trading networks, we learn not only about diaspora communities but also about the roots of the modern global economy.

"Purkayastha's work disentangles the effects of race and class. . . . Her findings suggest that ethnic identity is fluid and multi-layered and that the meanings and boundaries of these multiple layers constantly diverge, intersect, and clash." --Min Zhou, professor of sociology and chair of the Department of Asian Studies, University of California, Los Angeles In the continuing debates on the topic of racial and ethnic identity in the United States, there are some that argue that ethnicity is an ascribed reality. To the contrary, others claim that individuals are becoming increasingly active in choosing and constructing their ethnic identities. Focusing on second-generation South Asian Americans, Bandana Purkayastha offers fresh insights into the subjective experience of race, ethnicity, and social class in an increasingly diverse America. The young people of Indian, Pakistani, Bangladeshi, and Nepalese origin that are the subjects of the study grew up in mostly white middle-class suburbs, and their linguistic skills, education, and occupation profiles are indistinguishable from their white peers. By many standards, their lifestyles mark them as members of mainstream American culture. But, as Purkayastha shows, their ethnic experiences are shaped by their racial status as neither "white" or "wholly Asian," their continuing ties with family members across the world, and a global consumer industry, which targets them as ethnic consumers. Drawing on information gathered from forty-eight in-depth interviews and years of research, this book illustrates how ethnic identity is negotiated by this group through the adoption of ethnic labels, the invention of "traditions," the consumption of ethnic products, and participation in voluntary societies. The pan-ethnic identities that result demonstrate attempts to balance racial marginalization, an attachment to heritage, and a celebration of reinvention. Lucidly written and enriched with vivid personal accounts, Negotiating Ethnicity is an important contribution to the literature on ethnicity and racialization in contemporary American culture. Bandana Purkayastha is an assistant professor of sociology and Asian American studies at the University of Connecticut.

Diasporas large-scale ethnic migrations have been a source of growing concern as we try to understand the nature of community, identity and nationalism. Traditionally, diaspora communities have been understood to be pariah communities, and most work on diasporas has focused on specific groups such as the Jewish or African Diaspora. This book is unique in arguing against traditional interpretations and in taking a comparative look at a range of diasporas, including the Jewish, Arab, Chinese, Japanese, Indian, Maltese, Greek and Armenian diasporas. Taking the past four centuries into consideration, the authors examine diaspora trading networks across the globe on both a regional and international level. They investigate the common patterns and practices in the enterprises of diaspora peoples and entrepreneurs. The regions covered include Western Europe, the Mediterranean, South West Asia and the Indian Ocean, and South East Asia. Global networks of diaspora trading groups were crucial to international trade well before the twentieth century, yet because they were not part of established institutions they have remained elusive to economists, sociologists and historians. Through an understanding of diaspora trading networks, we learn not only about diaspora communities but also about the roots of the modern global economy.

One seldom-raised yet not merely curious question of Evolution is, why the process should be an evolution at all? If Evolution is simply a method of Creation, why was this very extraordinary method chosen? Creation tout d'un coup might have produced the same result; an instantaneous act or an age-long process would both have given us the world as it is? The answer of modern natural theology has been that the evolutionary method is the infinitely nobler scheme. A spectacular act, it is said, savours of the magician. As a mere exhibition of power it appeals to the lower nature; but a process of growth suggests to the reason the work of an intelligent Mind. No doubt this intellectual gain is real.

Carl Degler's 1971 Pulitzer-Prize-winning study of comparative slavery in Brazil and the United States is reissued in the Wisconsin paperback edition, making it accessible for all students of American and Latin American history and sociology.
Until Degler's groundbreaking work, scholars were puzzled by the differing courses of slavery and race relations in the two countries. Brazil never developed a system of rigid segregation, such as appeared in the United States, and blacks in Brazil were able to gain economically and retain far more of their African culture. Rejecting the theory of Giberto Freyre and Frank Tannenbaum--that Brazilian slavery was more humane--Degler instead points to a combination of demographic, economic, and cultural factors as the real reason for the differences.