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Notes Introduction 1. In Fort Bend County, before the 1980s, the term mexicano was most often used by people of Mexican descent when speaking about themselves. Other descriptors include Mexican American, Latino, Hispanic, ethnic Mexican, and Chicano. 2. John B. Judis, “Home Invasion: DeLay of the Land,” New Republic 232 (May 16, 2005): 18–21. I thank my colleague Alessandro Carrera for suggesting this article. 3. The official name of the corporation is Sugar Land Industries. 4. Houston Baker Jr., Turning South Again: Re-thinking Modernism/Re-Reading Booker T., Durham: Duke University, 2001, 15. 5. bell hooks, Yearning: Race, Gender, and Cultural Politics, Boston: South End Press, 1990. 6. Ibid., 124. 7. In using the term “identity” I am referring to a perception rather than actual fact since I am aware that perception is reality in the minds of many people. Michel Foucault addresses this concept in Archeology of Knowledge and the Discourse on Knowledge (1982), in which he proposes that discourse (i.e., what is written or discussed) forms the public’s perspective of a person, group of people, or an event. The idea of who and what people are is constructed by the information (written and oral) that swirls around them. 8. W. J. Cash, The Mind of the South (1941, repr. Vintage Press, 1969). 9. Ann Laura Stoler, Carnal Knowledge and Imperial Power: Race and the Intimate in Colonial Rule, Berkeley: University of California, 2002, 13. 10. “The Affective Grid of Southern Politics” is a variation of the phrase “affective grid of colonial politics” that Stoler uses (Ibid., 7). 11. Michel de Certeau, TheWriting of History, trans. by Tom Conley. New York: Columbia University, 1988, 5. 12. Stoler, 2002, 11. 13. Judis, “Home Invasion,” p. 18. 14. Stephen Tyler, The Unspeakable: Discourse, Dialogue, and Rhetoric in the Post-Modern World, Madison: University of Wisconsin, 1987, 140. 15. Bill Harvey, Texas Cemeteries: The Resting Places of Famous, Infamous, and Just Plain Interesting Texans, Austin: University of Texas, 2003, 4. Also worth noting is Berlin and Harris’s Slavery in New York, a fascinating account of the history of slavery in Manhattan that begins with the discovery of the city’s “Negro burial ground.” Established in the late 1600s, the cem- etery was vast, encompassing a “five- to six-acre plot—about five city blocks”—on Wall Street. More than four hundred burials were excavated. “Archeologists estimated that as many as ten thousand [people] may be buried underneath nearby parks and buildings” (Sherrill D. Wilson, “African Burial Ground,” p. 7). “The discovery of the slave cemetery began a process through which New Yorkers have begun to learn that slavery was central—not peripheral—to New York’s history” (Berlin and Harris, Slavery in New York, p. 3) While Slavery in New York begins with a narrative on the burial ground, after two pages in the introduction, the story quickly shifts to a history of slavery in New York. 16. Terry Jordan, Texas Graveyards: A Cultural Legacy, Austin: University of Texas, 1982. 17. Meredith Watkins, “The Cemetery and Cultural Memory: Montreal, 1860–1900,” Urban History Review, 21, no. 1, Fall 2002, p. 52–62. 18. The erased material culture that Watkins considers equivalent to “erased memory” resonates with Walter Mignolo’s writing on what he terms “border gnosis or border thinking .” Mignolo discusses Michel Foucault’s idea of the repression of “historical contents” and their subjugation into silence—“buried behind disciplines and the production of knowledge” (“Lecture One: 7 January 1976,” in Foucault, Power/Knowledge: Selected Interviews and Other Writings, 1972–1977, 78–92). 19. Baker, 2001. 20. Hayden White (The Content of the Form, 3) cites Roland Barthes’s Image, Music, Text, 79. Chapter 1 1. Stephen Tyler. “Vision Quest in the West or What the Mind’s Eye Sees.” Journal of Anthropological Research. (40, 1984): 23–40. 2. Ann Laura Stoler places reproduction and genealogy at the center of order in a environment where one or more groups are severely oppressed. Race and the Education of Desire: Foucault ’s History of Sexuality and the Colonial Order of Things. (Durham: Duke, 1995). 3. In the essay titled “Montaigne’s ‘Of Cannibals: The Savage “I,”’” Michel de Certeau proposes that the foreign, exotic, and barbaric may be present in “civilized” society, yet remain masked and hidden (de Certeau, Heterologies: Discourse on the Other trans. by Brian Massumi (Minneapolis: University of Minnesota): 67–79. Although we often look for savagery elsewhere, when it occurs within our own...

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