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A Chicano Life and Story
When a ten-year-old boy befriends a mysterious hobo in his southern Colorado hometown in the early 1940s, he learns about evil in his community and takes his first steps toward manhood by attempting to protect his new friend from corrupt officials. Though a fictional story, Alex and the Hobo is written out of the life experiences of its author, José Inez (Joe) Taylor, and it realistically portrays a boy’s coming-of-age as a Spanish-speaking man who must carve out an honorable place for himself in a class-stratified and Anglo-dominated society. In this innovative ethnography, anthropologist James Taggart collaborates with Joe Taylor to explore how Alex and the Hobo sprang from Taylor’s life experiences and how it presents an insider’s view of Mexicano culture and its constructions of manhood. They frame the story (included in its entirety) with chapters that discuss how it encapsulates notions that Taylor learned from the Chicano movement, the farmworkers’ union, his community, his father, his mother, and his religion. Taggart gives the ethnography a solid theoretical underpinning by discussing how the story and Taylor’s account of how he created it represent an act of resistance to the class system that Taylor perceives as destroying his native culture.
Transpolitics, Race, and Nation
Algerian migration to France began at the end of the 19th century, but in recent years France's Algerian community has been the focus of a shifting public debate encompassing issues of unemployment, multiculturalism, Islam, and terrorism. In this finely crafted historical and anthropological study, Paul A. Silverstein examines a wide range of social and cultural forms -- from immigration policy, colonial governance, and urban planning to corporate advertising, sports, literary narratives, and songs -- for what they reveal about postcolonial Algerian subjectivities. Investigating the connection between anti-immigrant racism and the rise of Islamist and Berberist ideologies among the "second generation" ("Beurs"), he argues that the appropriation of these cultural-political projects by Algerians in France represents a critique of notions of European or Mediterranean unity and elucidates the mechanisms by which the Algerian civil war has been transferred onto French soil.
Evangelicals in Catholic Mexico
Since the 1960s, evangelical Christian denominations have made converts throughout much of Roman Catholic Latin America, causing clashes of faith that sometimes escalate to violence. Yet in one Mexican town, Tzintzuntzan, the appearance of new churches has provoked only harmony. Catholics and evangelicals alike profess that “all religions are good,” a sentiment not far removed from “here we are all equal,” which was commonly spoken in the community before evangelicals arrived. In this paradigm-challenging study, Peter Cahn investigates why the coming of evangelical churches to Tzintzuntzan has produced neither the interfaith clashes nor the economic prosperity that evangelical conversion has brought to other communities in Mexico and Latin America. Drawing on extensive ethnographic fieldwork, he demonstrates that the evangelicals’ energetic brand of faith has not erupted into violence because converts continue to participate in communal life, while Catholics, in turn, participate in evangelical practices. He also underscores how Tzintzuntzan’s integration into global economic networks strongly motivates the preservation of community identity and encourages this mutual borrowing. At the same time, however, Cahn concludes that the suppression of religious difference undermines the revolutionary potential of religion.
All Roads Lead to the American City provides an original view of the urban culture in America seen through its irrevocable ties with the cities and roads. Examining the history, cinema, literature, cultural myths and social geography of the United States, the book puts some of the greatest as well as the "baddest" American cities under the microscope.
Magazine Advertising and the World War II Home Front
Following the attack on Pearl Harbor and the entry of the United States into World War II, many commercial advertisers and their Madison Avenue ad agencies instantly switched from selling products and services to selling the home front on ways to support the war. Ads by major manufacturers showcased how their factories had turned to war production, demonstrating their participation in the war and helping people understand, for instance, that they couldn't buy a new washing machine because the company was making munitions. Other ads helped civilians cope with wartime rationing and shortages by offering advice on how to make leftovers tasty, make shoes last, and keep a car in good working order. Ads also encouraged Victory Gardens, scrap collecting, giving blood, and (most important) buying War Bonds.
In this book, Jones examines hundreds of ads from ten large-circulation news and general-interest magazines of the period. He discusses motivational war ads, ads about industrial and agricultural support of the war, ads directed at uplifting the morale of civilians and GIs, and ads promoting home front efficiency, conservation, and volunteerism. Jones also includes ads praising women in war work and the armed forces and ads aimed at recruiting more women. Taken together, war ads in national magazines did their part to create the most efficient home front possible in order to support the war effort.
Angolan Refugees and Their Divination Baskets
The divination baskets of south Central Africa are woven for a specific purpose. The baskets, known as lipele, contain sixty or so small articles, from seeds, claws, and minuscule horns to wooden carvings. Each article has its own name and symbolic meaning, and collectively they are known as jipelo. For the Luvale and related peoples, the lipele is more than a container of souvenirs; it is a tool, a source of crucial information from the ancestral past and advice for the future.
In Along an African Border, anthropologist Sónia Silva examines how Angolan refugees living in Zambia use these divination baskets to cope with daily life in a new land. Silva documents the special processes involved in weaving the baskets and transforming them into oracles. She speaks with diviners who make their living interpreting lipele messages and with their knowledge-seeking clients. To the Luvale, these baskets are capable of thinking, hearing, judging, and responding. They communicate by means of jipelo articles drawn in configurations, interact with persons and other objects, punish wrongdoers, assist people in need, and, much like humans, go through a life course that is marked with an initiation ceremony and a special burial. The lipele functions in a state between object and person. Notably absent from lipele divination is any discussion or representation in the form of symbolic objects of the violence in Angola or the Luvale's relocation struggles—instead, the consultation focuses on age-old personal issues of illness, reproduction, and death. As Silva demonstrates in this sophisticated and richly illustrated ethnography, lipele help people maintain their links to kin and tradition in a world of transience and uncertainty.