Thunder Doesn T Live Here Anymore

Now available in English, Thunder Doesn't Live Here Anymore explores the highly unusual worldview of the Teenek people of Tantoyuca, Veracruz, whose self-deprecating cosmology diverges quite radically from patterns of positive cultural identity among other indigenous groups in Mexico. The Teeneks speak of themselves as dirty, dumb, ignorant, and fearful, a vocabulary that serves to justify the Teeneks' condition of social and spatial marginality in relation to their mestizo neighbors. However, as Anath Ariel de Vidas argues in this masterful ethnography, this self-denigration - added to the absence among the Teeneks of emblematic Indian features such as traditional costumes, agricultural rituals, specific ceremonies, or systems of religious cargos or offices - are not synonymous with collective anomie. Rather, as Ariel de Vidas demonstrates, their seeming ontological acceptance of a marginal social and economic condition is - in its own peculiar way - a language of indigenous resistance.

With his signature matter-of-fact humor, comedian and musician Dave Hill explores his increasingly close relationship with his recently widowed father in a series of painfully funny essays you will want to read again and again by the fire, at the beach, in a truck stop men’s room, or just about anywhere. It’s your call, really. These days, Dave has just the right amount of spare time to write books at home, preferably in his underwear, but things weren’t always perfect. When he found himself pushing thirty while still living with his parents in Cleveland, unsuited for anything but what an “employment expert” vaguely called a career in “art, music, writing, or entertainment,” he decided to visit some friends in New York for the weekend and never left. However, getting his life together wasn’t as easy as he’d hoped, and even an illegally subletted, rent controlled fifth-floor walk-up studio apartment with a (for the most part) working toilet wasn’t glamorous enough to erase the fact that his four siblings were all married with steady jobs and actual human offspring. And in recent years, Dave’s father had grown tired of loaning him cash and living alone in the empty family home, neither of which made much sense to Dave, but whatever. Through the process of his father’s eventual move to a retirement community, Dave and his dad bonded over the things in life that really matter: scorching-hot rock jams, the gluten allergy craze, eighteen-wheelers, Italian food (pizza and spaghetti), and whatever else could possibly be left after that. Meanwhile, Dave discovered his late-blooming manhood via experiences as disparate and dangerous as a visit to a remote Mexican prison, where he learned that people everywhere love the Eagles, and a martial arts class that pushed his resolve and his groin to their limit. In Dave Hill Doesn’t Live Here Anymore, Hill’s voice is sharp, carefree, laced with just the right amount of profanity, and he is—seemingly despite himself—deeply empathetic as he portrays a difficult time in his family’s life and grows up just enough to realize that maybe he and his dad aren’t so different after all.

Common understandings drawn from biblical references, literature, and art portray deserts as barren places that are far from God and spiritual sustenance. In our own time, attention focuses on the rigors of climate change in arid lands and the perils of the desert in the northern Mexican borderlands for migrants seeking shelter and a new life. Bountiful Deserts foregrounds the knowledge of Indigenous peoples in the arid lands of northwestern Mexico, for whom the desert was anything but barren or empty. Instead, they nurtured and harvested the desert as a bountiful and sacred space. Drawing together historical texts and oral testimonies, archaeology, and natural history, author Cynthia Radding develops the relationships between people and plants and the ways that Indigenous people sustained their worlds before European contact through the changes set in motion by Spanish encounters, highlighting the long process of colonial conflicts and adaptations over more than two centuries. This work reveals the spiritual power of deserts by weaving together the cultural practices of historical peoples and contemporary living communities, centered especially on the Yaqui/Yoeme and Mayo/Yoreme. Radding uses the tools of history, anthropology, geography, and ecology to paint an expansive picture of Indigenous worlds before and during colonial encounters. She re-creates the Indigenous worlds in both their spiritual and material realms, bringing together the analytical dimension of scientific research and the wisdom of oral traditions in its exploration of different kinds of knowledge about the natural world. Published in cooperation with the William P. Clements Center for Southwest Studies, Southern Methodist University

What does it mean to be Latinx? This pressing question forms the core of Latinx Belonging, which brings together cutting-edge research to discuss the multilayered ways this might be answered. Latinx Belonging is anchored in the claim that Latinx people are not defined by their marginalization but should instead be understood as active participants in their communities and contributors to U.S. society. The volume’s overarching analytical approach recognizes the differences, identities, and divisions among people of Latin American origin in the United States, while also attending to the power of mainstream institutions to shape their lives and identities. Contributors to this volume view “belonging” as actively produced through struggle, survival, agency, resilience, and engagement. This work positions Latinxs’ struggles for recognition and inclusion as squarely located within intersecting power structures of gender, race, sexuality, and class and as shaped by state-level and transnational forces such as U.S. immigration policies and histories of colonialism. From the case of Latinxs’ struggles for recognition in the arts, to queer Latinx community resilience during COVID-19 and in the wake of mass shootings, to Indigenous youth’s endurance and survival as unaccompanied minors in Los Angeles, the case studies featured in this collection present a rich and textured picture of the diversity of the U.S. Latinx experience in the twenty-first century. Contributors Andrés Acosta Jack “Trey” Allen Jennifer Bickham Mendez Stephanie L. Canizales Christopher Cuevas Natalia Deeb-Sossa Yvette G. Flores Melanie Jones Gast Monika Gosin Pierrette Hondagneu-Sotelo Nolan Kline Verónica Montes Yvonne Montoya Michael De Anda Muñiz Suzanne Oboler Gilda L. Ochoa Dina G. Okamoto Marco Antonio Quiroga Michelle Téllez

Ruins and remnants of the past are endowed with life, rather than mere relics handed down from previous generations. Living Ruins explores some of the ways Indigenous people relate to the material remains of human activity and provides an informed and critical stance that nuances and contests institutionalized patrimonialization discourse on vestiges of the past in present landscapes. Ten case studies from the Maya region, Amazonia, and the Andes detail and contextualize narratives, rituals, and a range of practices and attitudes toward different kinds of vestiges. The chapters engage with recently debated issues such as regimes of historicity and knowledge, cultural landscapes, conceptions of personhood and ancestrality, artifacts, and materiality. They focus on Indigenous perspectives rather than mainstream narratives such as those mediated by UNESCO, Hollywood, travel agents, and sometimes even academics. The contributions provide critical analyses alongside a multifaceted account of how people relate to the place/time nexus, expanding our understanding of different ontological conceptualizations of the past and their significance in the present. Living Ruins adds to the lively body of work on the invention of tradition, Indigenous claims on their lands and history, “retrospective ethnogenesis,” and neo-Indianism in a world where tourism, NGOs, and Western essentialism are changing Indigenous attitudes and representations. This book is significant to anyone interested in cultural heritage studies, Amerindian spirituality, and Indigenous engagement with archaeological sites in Latin America. Contributors: Cedric Becquey, Laurence Charlier Zeineddine, Marie Chosson, Pablo Cruz, Philippe Erikson, Antoinette Molinié, Fernando Santos-Granero, Emilie Stoll, Valentina Vapnarsky, Pirjo Kristiina Virtanen

South Eastern Huastec, a Mayan language from Mexico, has never before been written down. Although the master storytellers of the language are long gone, today’s older generations preserve the vast knowledge of their culture in speech. That spoken heritage in South Eastern Huastec—ranging from traditional house-building techniques to herbal remedies and funerary practices—is gathered here and transcribed for the first time. Collected and recorded by Ana Kondic in the village of San Francisco Chontla in La Sierra de Otontepec, Veracruz, Mexico, between 2007 and 2011, and translated into English and Spanish, the accounts in this landmark trilingual collection provide a rare opening into South Eastern Huastec traditions, oral literature, and daily life. Kondic divides South Eastern Huastec Narratives into five thematic sections: traditional practices, contemporary life, stories, songs, and customary foodways. Within these categories, eighteen Huastec narrators describe local beliefs, religion, rituals, and cosmology as observed in cleansing ceremonies and celebrations. They detail building methods and traditional craftsmanship, the care of children, daily routines, and use of the South Eastern Huastec language itself. They recount stories and legends—of killer coyotes, drunken horsemen, and encounters with death—and explain the preparation of tamales, coffee, and hand-pressed tortillas. Wherever possible, Kondic retains in her transcriptions the unique characteristics of each speaker’s voice—the self-corrections, repetitions, and pauses. Her morphological analysis of South Eastern Huastec will help experts understand the language more deeply. An accompanying audio-video DVD-ROM allows readers the rare chance to hear and see these narrators tell their stories in their own language. Of the approximately 100,000 people who speak the Huastec language, only about 12,000 use the South Eastern variety presented here. As the only book recording and analyzing this endangered language, this collection of narratives is a crucial document for preserving the South Eastern Huastec language, and the remarkable culture it conveys. The book includes a CD-ROM with both audio and video tracks.

The Neo-Indians is a rich ethnographic study of the emergence of the neo-Indian movement—a new form of Indian identity based on largely reinvented pre-colonial cultures and comprising a diverse group of people attempting to re-create purified pre-colonial indigenous beliefs and ritual practices without the contaminating influences of modern society. There is no full-time neo-Indian. Both indigenous and non-indigenous practitioners assume Indian identities only when deemed spiritually significant. In their daily lives, they are average members of modern society, dressing in Western clothing, working at middle-class jobs, and retaining their traditional religious identities. As a result of this part-time status the neo-Indians are often overlooked as a subject of study, making this book the first anthropological analysis of the movement. Galinier and Molinié present and analyze four decades of ethnographic research focusing on Mexico and Peru, the two major areas of the movement’s genesis. They examine the use of public space, describe the neo-Indian ceremonies, provide analysis of the ceremonies’ symbolism, and explore the close relationship between the neo-Indian religion and tourism. The Neo-Indians will be of great interest to ethnographers, anthropologists, and scholars of Latin American history, religion, and cultural studies.

Intended to help students explore ethnic identity—one of the most important issues of the 21st century—this concise, one-stop reference presents rigorously researched content on the national groups and ethnicities of North America, Central America, South America, and the Caribbean. Combining up-to-date information with extensive historical and cultural background, the encyclopedia covers approximately 150 groups arranged alphabetically. Each engaging entry offers a short introduction detailing names, population estimates, language, and religion. This is followed by a history of the group through the turn of the 19th century, with background on societal organization and culture and expanded information on language and religious beliefs. The last section of each entry discusses the group in the 19th, 20th, and 21st centuries, including information on its present situation. Readers will also learn about demographic trends and major population centers, parallels with other groups, typical ways of life, and relations with neighbors. Major events and notable challenges are documented, as are key figures who played a significant political or cultural role in the group's history. Each entry also provides a list for further reading and research.