The efforts of Indians in Latin America have gained momentum and garnered increasing attention in the last decade as they claim rights to their land and demand full participation in the political process. This issue is of rising importance as ecological concerns and autochtonous movements gain a foothold in Latin America, transforming the political landscape into one in which multiethnic democracies hold sway. In some cases, these movements have led to violent outbursts that severely affected some nations, such as the 1992 and 1994 Indian uprisings in Ecuador. In most cases, however, grassroots efforts have realized success without bloodshed. An Aymara Indian, head of an indigenous-rights political party, became Vice President of Bolivia. Brazilian lands are being set aside for indigenous groups not as traditional reservations where the government attempts to "civilize" the hunters and gatherers, but where the government serves only to keep loggers, gold miners, and other interlopers out of tribal lands. Contemporary Indigenous Movements in Latin America is a collection of essays compiled by Professor Erick D. Langer that brings together-for the first time-contributions on indigenous movements throughout Latin America from all regions. Focusing on the 1990s, Professor Langer illustrates the range and increasing significance of the Indian movements in Latin America. The volume addresses the ways in which Indians have confronted the political, social, and economic problems they face today, and shows the diversity of the movements, both in lowlands and in highlands, tribal peoples, and peasants. The book presents an analytical overview of these movements, as well as a vision of how and why they have become so important in the late twentieth century. Contemporary Indigenous Movements in Latin America is important for those interested in Latin American studies, including Latin American civilization, Latin American anthropology, contemporary issues in Latin America, and ethnic studies.

Hemispheric Indigeneities is a critical anthology that brings together indigenous and nonindigenous scholars specializing in the Andes, Mesoamerica, and Canada. The overarching theme is the changing understanding of indigeneity from first contact to the contemporary period in three of the world's major regions of indigenous peoples. Although the terms indio, indigene, and indian only exist (in Spanish, French, and English, respectively) because of European conquest and colonization, indigenous peoples have appropriated or changed this terminology in ways that reflect their shifting self-identifications and aspirations. As the essays in this volume demonstrate, this process constantly transformed the relation of Native peoples in the Americas to other peoples and the state. This volume's presentation of various factors-geographical, temporal, and cross-cultural-provide illuminating contributions to the burgeoning field of hemispheric indigenous studies. Hemispheric Indigeneities explores indigenous agency and shows that what it means to be indigenous was and is mutable. It also demonstrates that self-identification evolves in response to the relationship between indigenous peoples and the state. The contributors analyze the conceptions of what indigeneity meant, means today, or could come to mean tomorrow.

The subject of missions-formal efforts at religious conversion of native peoples of the Americas by colonizing powers-is one that renders the modern student a bit uncomfortable. Where the mission enterprise was actuated by true belief it strikes the modern sensibility as fanaticism; where it sprang from territorial or economic motives it seems the rankest sort of hypocrisy. That both elements-greed and real faith-were usually present at the same time is bewildering.In this book seven scholars attempt to create a "new" mission history that deals honestly with the actions and philosophic motivations of the missionaries, both as individuals and organizations and as agents of secular powers, and with the experiences and reactions of the indigenous peoples, including their strategies of accommodation, co-optation, and resistance.The new mission historians examine cases from throughout the hemisphere-from the Andes to northern Mexico to California-in an effort to find patterns in the contact between the European missionaries and the various societies they encountered.Erick Langer is associate professor of history at Carnegie Mellon University. He is the author of Economic Change and Rural Resistance in Southern Bolivia, 1880-1930 and editor, with Zulema Bass Werner de Ruiz, of Historia de Tarija: Corpus Documental.Robert H. Jackson is the author of Indian Population Decline: The Missions of Northwestern New Spain, 1687-1840 and Regional Markets and the Agrarian Transformation in Bolivia Cochabamba, 1539-1960. He is an assistant professor in the Department of History and Geography at Texas Southern University.

Missions played a vital role in frontier development in Latin America throughout the nineteenth and twentieth centuries. They were key to the penetration of national societies into the regions and indigenous lands that the nascent republics claimed as their jurisdictions. In "Expecting Pears from an Elm Tree," Erick D. Langer examines one of the most important Catholic mission systems in republican-era Latin America, the Franciscan missions among the Chiriguano Indians in southeastern Bolivia. Using that mission system as a model for understanding the relationship between indigenous peoples and missionaries in the post-independence period, Langer explains how the missions changed over their lifespan and how power shifted between indigenous leaders and the missionaries in an ongoing process of negotiation.

"Expecting Pears from an Elm Tree" is based on twenty years of research, including visits to the sites of nearly every mission discussed and interviews with descendants of mission Indians, Indian chiefs, Franciscan friars, mestizo settlers, and teachers. Langer chronicles how, beginning in the 1840s, the establishment of missions fundamentally changed the relationship between the Chiriguano villages and national society. He looks at the Franciscan missionaries' motives, their visions of ideal missions, and the realities they faced. He also examines mission life from the Chiriguano point of view, considering their reasons for joining missions and their resistance to conversion, as well as the interrelated issues of Indian acculturation and the development of the mission economy, particularly in light of the relatively high rates of Indian mortality and outmigration. Expanding his focus, Langer delves into the complex interplay of Indians, missionaries, frontier society, and the national government until the last remaining missions were secularized in 1949. He concludes with a comparative analysis between colonial and republican-era missions throughout Latin America.