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The name maguey refers to various forms of the agave and furcraea genus, also sometimes called the century plant. The fibers extracted from the leaves of these plants are spun into fine cordage and worked with a variety of tools and techniques to create textiles, from net bags and hammocks to equestrian gear.
In this fascinating book, Kathryn Rousso, an accomplished textile artist, takes a detailed look at the state of maguey culture, use, and trade in Guatemala. She has spent years traveling in Guatemala, highlighting maguey workers' interactions in many locations and blending historical and current facts to describe their environments. Along the way, Rousso has learned the process of turning a raw leaf into beautiful and useful textile products and how globalization and modernization are transforming the maguey trade in Guatemala.
Featuring a section of full-color illustrations that follow the process from plant to weaving to product, Maguey Journey presents the story of this fiber over recent decades through the travels of an impassioned artist. Useful to cultural anthropologists, ethnobotanists, fiber artists, and interested travelers alike, this book offers a snapshot of how the industry stands now and seeks to honor those who keep the art alive in Guatemala.
Regulating Indian Domestic Service in Tucson, 1914–1934
From 1914 to 1934 the US government sent Native American girls to work as domestic servants in the homes of white families. Matrons and Maids tells this forgotten history through the eyes of the women who facilitated their placements. During those two decades, “outing matrons” oversaw and managed the employment of young Indian women. In Tucson, Arizona, the matrons acted as intermediaries between the Indian and white communities and between the local Tucson community and the national administration, the Office of Indian Affairs.
Based on federal archival records, Matrons and Maids offers an original and detailed account of government practices and efforts to regulate American Indian women. Haskins demonstrates that the outing system was clearly about regulating cross-cultural interactions, and she highlights the roles played by white women in this history. As she compellingly argues, we cannot fully engage with cross-cultural histories without examining the complex involvement of white women as active, if ambivalent, agents of colonization.
Including stories of the entwined experiences of Indigenous and non-Indigenous women that range from the heart-warming to the heart-breaking, Matrons and Maids presents a unique perspective on the history of Indian policy and the significance of “women’s work.”
In this valuable book, ethnographer and anthropologist Brigittine French mobilizes new critical-theoretical perspectives in linguistic anthropology, applying them to the politically charged context of contemporary Guatemala. Beginning with an examination of the “nationalist project” that has been ongoing since the end of the colonial period, French interrogates the “Guatemalan/indigenous binary.” In Guatemala, “Ladino” refers to the Spanish-speaking minority of the population, who are of mixed European, usually Spanish, and indigenous ancestry; “Indian” is understood to mean the majority of Guatemala’s population, who speak one of the twenty-one languages in the Maya linguistic groups of the country, although levels of bilingualism are very high among most Maya communities. As French shows, the Guatemalan state has actively promoted a racialized, essentialized notion of “Indians” as an undifferentiated, inherently inferior group that has stood stubbornly in the way of national progress, unity, and development—which are, implicitly, the goals of “true Guatemalans” (that is, Ladinos).
French shows, with useful examples, how constructions of language and collective identity are in fact strategies undertaken to serve the goals of institutions (including the government, the military, the educational system, and the church) and social actors (including linguists, scholars, and activists). But by incorporating in-depth fieldwork with groups that speak Kaqchikel and K’iche’ along with analyses of Spanish-language discourses, Maya Ethnolinguistic Identity also shows how some individuals in urban, bilingual Indian communities have disrupted the essentializing projects of multiculturalism. And by focusing on ideologies of language, the author is able to explicitly link linguistic forms and functions with larger issues of consciousness, gender politics, social positions, and the forging of hegemonic power relations.
NativeAmericans’ conscious language ideologies but also the often-revealing relationshipbetween these beliefs and other more implicit realizations of language useas embedded in community practice.
The chapters discuss the impact of contemporary language issues related to grammar, language use, the relation between language and social identity, andemergent language ideologies themselves in Native American speech communities.And although they portray obvious variation in attitudes toward languageacross communities, they also reveal commonalities—notably the emergentideological process of iconization between a language and various national,ethnic, and tribal identities.
As fewer Native Americans continue to speak their own language, thistimely volume provides valuable grounded studies of language ideologies inaction—those indigenous to Native communities as well as those imposed byoutside institutions or language researchers. It considers the emergent interactionof indigenous and imported ideologies and the resulting effect on languagebeliefs, practices, and struggles in today’s Indian Country as it demonstratesthe practical implications of recognizing a multiplicity of indigenous languageideologies and their impact on heritage language maintenance and renewal.
Gender, Indigeneity, and the State in the Andes
Transforming the Human Landscape
a love story
By most accounts Pete Likins has had a successful life. But his personal accomplishments are only the backdrop for the real story—the story of his family, whose trials and triumphs hold lessons for many American families in the 21st century.
This poignant but ultimately empowering memoir tells the story of Peter Likins, his wife Patricia, and the six children they adopted in the 1960s, building a family beset by challenges that ultimately strengthened all bonds. With issues such as inter-racial adoption, mental illness, drug addiction, unwed pregnancy, and homosexuality entwined in their lives, the Likins’ tale isn’t just a family memoir—it’s a story of the American experience, a memoir with a message. With circumstances of race, age, and health making all of their children virtually unadoptable by 1960s standards, Pat and Pete never strayed from the belief that loyalty and love could build a strong family.
Both Pete and Pat have served as teachers. and Pete’s long academic career—holding positions as a professor, dean, provost, and then president— illuminates more than just his personal success. Pete’s professional attainments produce a context for his family story, wherein high achievements in educational, athletic, and financial terms coexist with the joys and sorrows of this exceptional family.
A frank, open account of the difficulties his family faced, this is a brave story, told with unflinching honesty and remarkable compassion. A New American Family is a wonderful narrative of the genesis of a family and a journey to the deepest parts of a father’s heart.
Indigenous Mobilization in Latin America's Neoliberal Era
In June 1990, Ecuador saw the first major indigenous rebellion within its borders since the colonial era. For weeks, indigenous protesters participated in marches, staged demonstrations, seized government offices, and blockaded roads. Since this insurrection, indigenous movements have become increasingly important in the fight against Latin American Neoliberalism.
Roberta Rice's New Politics of Protest seeks to analyze when, where, and why indigenous protests against free-market reforms have occurred in Latin America. Comparing cases in Ecuador, Peru, Bolivia, and Chile, this book details the emergence of indigenous movements under and against Neoliberal governments. Rice uses original field research and interviews with indigenous leaders to examine long-term patterns of indigenous political activism and overturn accepted theories on the role of the Indian in democracy.
A useful and engaging study, The New Politics of Protest seeks to determine when indigenous movements become viable political parties. It covers the most recent rounds of protest to demonstrate how a weak and unresponsive government is more likely to experience revolts against unpopular reforms. This influential work will be of interest to scholars of Latin American politics and indigenous studies as well as anyone studying oppressed peoples who have organized nationwide strikes and protests, blocked economic reforms, toppled corrupt leaders, and even captured presidencies.