Interp Culture New Millennium – serie

With its rich mix of cultures, European influences, colonial tensions, and migration from bordering nations, Ecuador has long drawn the interest of ethnographers, historians, and political scientists. In this book, Jean Muteba Rahier delivers a highly detailed, thought-provoking examination of the racial, sexual, and social complexities of Afro-Ecuadorian culture, as revealed through the annual Festival of the Kings. During the Festival, the people of various villages and towns of Esmeraldas--Ecuador's province most associated with blackness--engage in celebratory and parodic portrayals, often donning masks, cross-dressing, and disguising themselves as blacks, indigenous people, and whites, in an obvious critique of local, provincial, and national white, white-mestizo, and light-mulatto elites. Rahier shows that this festival, as performed in different locations, reveals each time a specific location's perspective on the larger struggles over identity, class, and gender relations in the racial-spacial order of Esmeraldas, and of the Ecuadorian nation in general.

As cultural mediators, Chamelco's market women offer a model of contemporary Q'eqchi' identity grounded in the strength of the Maya historical legacy. Guatemala's Maya communities have faced nearly five hundred years of constant challenges to their culture, from colonial oppression to the instability of violent military dictatorships and the advent of new global technologies. In spite of this history, the people of San Juan Chamelco, Guatemala, have effectively resisted significant changes to their cultural identities. Chamelco residents embrace new technologies, ideas, and resources to strengthen their indigenous identities and maintain Maya practice in the 21st century, a resilience that sets Chamelco apart from other Maya towns.Unlike the region's other indigenous women, Chamelco's Q'eqchi' market women achieve both prominence and visibility as vendors, dominating social domains from religion to local politics. These women honor their families' legacies through continuation of the inherited, high-status marketing trade. In Maya Market Women, S. Ashley Kistler describes how market women gain social standing as mediators of sometimes conflicting realities, harnessing the forces of global capitalism to revitalize Chamelco's indigenous identity. Working at the intersections of globalization, kinship, gender, and memory, Kistler presents a firsthand look at Maya markets as a domain in which the values of capitalism and indigenous communities meet.

Embodied Protests examines how Bolivia's hesitant courtship with globalization manifested in the visceral and emotional diseases that afflicted many Bolivian women. Drawing on case studies conducted among market- and working-class women in the provincial town of Punata, Maria Tapias examines how headaches and debilidad, so-called normal bouts of infant diarrhea, and the malaise oppressing whole communities were symptomatic of profound social suffering. She approaches the narratives of distress caused by poverty, domestic violence, and the failure of social networks as constituting the knowledge that shaped their understandings of well-being. At the crux of Tapias's definitive analysis is the idea that individual health perceptions, actions, and practices cannot be separated from local cultural narratives or from global and economic forces. Evocative and compassionate, Embodied Protests gives voice to the human costs of the ongoing neoliberal experiment.

Point Place stands near the city center of Durban, South Africa. Condemned and off the grid, the five-story apartment building is nonetheless home to a hundred-plus teenagers and young adults marginalized by poverty and chronic unemployment. In Street Life under a Roof, Emily Margaretten draws on ten years of up-close fieldwork to explore the distinct cultural universe of the Point Place community. Margaretten's sensitive investigations reveal how young men and women draw on customary notions of respect and support to forge an ethos of connection and care that allows them to live far richer lives than ordinarily assumed. Her discussion of gender dynamics highlights terms like nakana--to care about or take notice of another--that young women and men use to construct "outside" and "inside" boyfriends and girlfriends and to communicate notions of trust. Margaretten exposes the structures of inequality at a local, regional, and global level that contribute to socioeconomic and political dislocation. But she also challenges the idea that Point Place's marginalized residents need "rehabilitation." As she argues, these young men and women want love, secure homes, and the means to provide for their dependents--in short, the same hopes and aspirations mirrored across South African society.

Musicians rapping in kriolu--a hybrid of Portuguese and West African languages spoken in Cape Verde--have recently emerged from Lisbon's periphery. They popularize the struggles with identity and belonging among young people in a Cape Verdean immigrant community that shares not only the kriolu language but its culture and history. Drawing on fieldwork and archival research in Portugal and Cape Verde, Derek Pardue introduces Lisbon's kriolu rap scene and its role in challenging metropolitan Portuguese identities. Pardue demonstrates that Cape Verde, while relatively small within the Portuguese diaspora, offers valuable lessons about the politics of experience and social agency within a postcolonial context that remains poorly understood. As he argues, knowing more about both Cape Verdeans and the Portuguese invites clearer assessments of the relationship between the experience and policies of migration. That in turn allows us to better gauge citizenship as a balance of individual achievement and cultural ascription.Deftly shifting from domestic to public spaces and from social media to ethnographic theory, Pardue describes an overlooked phenomenon transforming Portugal, one sure to have parallels in former colonial powers across twenty-first-century Europe.

To some, Christianity and hip hop seem antithetical. Not so in Kenya. There, the music of Julius Owino, aka Juliani, blends faith and beats into a potent hip hop gospel aimed at a youth culture hungry for answers spiritual, material, and otherwise. Mwenda Ntarangwi explores the Kenyan hip hop scene through the lens of Juliani's life and career. A born-again Christian, Juliani produces work highlighting the tensions between hip hop's forceful self-expression and a pious approach to public life, even while contesting the basic presumptions of both. In The Street Is My Pulpit, Ntarangwi forges an uncommon collaboration with his subject that offers insights into Juliani's art and goals even as Ntarangwi explores his own religious experience and subjective identity as an ethnographer. What emerges is an original contribution to the scholarship on hip hop's global impact and a passionate study of the music's role in shaping new ways of being Christian in Africa.

Up to 2012, Mali was a poster child of African democracy, despite multiple signs of growing dissatisfaction with the democratic experiment. Then disaster struck, bringing many of the nation's unresolved contradictions to international attention. A military coup carved off the country's south. A revolt by a coalition of Tuareg and extremist Islamist forces shook the north. The events, so violent and unexpected, forced experts to reassess Mali's democratic institutions and the neoliberal economic reforms enacted in conjunction with the move toward democracy. Rosa De Jorio's detailed study of cultural heritage and its transformations provides a key to understanding the impasse that confronts Malian democracy. As she shows, postcolonial Mali privileged its cultural heritage to display itself on the regional and international scene. The neoliberal reforms both intensified and altered this trend. Profiling heritage sites ranging from statues of colonial leaders to women's museums to historic Timbuktu, De Jorio portrays how various actors have deployed and contested notions of heritage. These actors include not just Malian administrators and politicians but UNESCO, and non-state NGOs. She also delves into the intricacies of heritage politics from the perspective of Malian actors and groups, as producers and receivers--but always highly informed and critically engaged--of international, national and local cultural initiatives.

Drawing on a wealth of ethnographic detail, Stephanie Bjork offers the first study on the messy role of clan or tribe in the Somali diaspora, and the only study on the subject to include women's perspectives. Somalis Abroad illuminates the ways clan is contested alongside ideas of autonomy and gender equality, challenged by affinities towards others with similar migration experiences, transformed because of geographical separation from family members, and leveraged by individuals for cultural capital. Challenging prevailing views in the field, Bjork argues that clan-informed practices influence everything from asylum decisions to managing money. The practices also become a pattern that structures important relationships via constant--and unwitting--effort.

PalomitÁy is an orphanage in highland Peru that provides a home for unmarried mothers as young as twelve years old. In their ordinary lives, these young women encounter diverse social expectations and face moral dilemmas. They endeavor to create a "good life" for themselves and their children in a context complicated by competing demands, economic uncertainties, and structured relations of power. Drawing on a year of qualitative on-site research, Krista E. Van Vleet offers a rich ethnography of PalomitÁy's young women. She pays particular attention to the moral entanglements that emerge via people's efforts to provide care amid the inequalities and insecurities of today's Peru. State and nonstate participants involved in the women's intimate lives influence how the women see themselves as mothers, students, and citizens. Both deserving of care and responsible for caring for others, the young women must navigate practices interwoven with a range of a racial, gendered, and class hierarchies.Groundbreaking and original, Hierarchies of Care highlights the moral engagement of young women seeking to understand themselves and their place in society in the presence of circumstances that are both precarious and full of hope.

Quinoa's new status as a superfood has altered the economic fortunes of Quechua farmers in the Andean highlands. Linda J. Seligmann journeys to the Huanoquite region of Peru to track the mixed blessings brought about by the surging worldwide popularity of this "exquisite grain." Focusing on how Indigenous communities have confronted globalization, Seligmann examines the influence of food politics, development initiatives, and the region's agrarian history on present-day quinoa production among Huanoquiteños. She also looks at the human stories behind these transformations, from the work of quinoa brokers to the ways Huanoquite's men and women navigate the shifts in place and power occurring in their homes and communities. Finally, Seligmann considers how the consequences of nearby mining may impact Huanoquiteños' ability to farm quinoa and thrive in their environment, and the efforts they are taking to resist these threats to their way of life. The untold story behind the popular health food, Quinoa illuminates how Indigenous communities have engaged with the politics and policies surrounding their production of a traditional and minor crop that became a global foodstuff.

Capoeira began as a martial art developed by enslaved Afro-Brazilians. Today, the practice incorporates song, dance, acrobatics, and theatrical improvisation-and leads many participants into activism.Lauren Miller Griffith’s extensive participant observation with multiple capoeira groups informs her ethnography of capoeiristas--both individuals and groups--in the United States. Griffith follows practitioners beyond their physical training into social justice activities that illuminate capoeira’s strong connection to resistance and subversion. As both individuals and communities of capoeiristas, participants march against racial discrimination, celebrate Martin Luther King Jr. Day and Juneteenth, organize professional clothing drives for job seekers, and pursue economic and environmental justice in their neighborhoods. For these people, capoeira becomes a type of serious leisure that contributes to personal growth, a sense of belonging, and an overall sense of self, while also imposing duties and obligations. An innovative look at capoeira in America, Graceful Resistance reveals how the practicing of an art can catalyze action and transform communities.

This book examines ritual practices and public festivals in the Otavalo and Cotacachi areas of northern Andean Ecuador's Imbabura province. OtavaleÑos are a unique group in that they maintain their traditional identity but also cultivate a cosmopolitanism through frequent international travel. Ritual Encountersexplores the moral, mythic, and modern crossroads at which OtavaleÑos stand, and how, at this junction, they come to define themselves as millennial people. Michelle Wibbelsman shows that OtavaleÑos are deeply engaged in transnational mobility and in the cultural transformations that have resulted from Otavalan participation in global markets, international consumer trends, and technological developments. Rituals have persisted among this ethnic community as important processes for symbolically capturing and critically assessing cultural changes in the face of modern influences. As religious expression, political commentary, transcendental communication, moral judgment, and transformative experience, Otavalan rituals constitute enduring practices that affirm ethnic identities, challenge dominant narratives, and take issue with power inequalities behind hegemony. Ritual Encounters thus offers an appreciation of the modern and mythic community as a single and emergent condition.

Finding Cholita is fictionalized ethnography of the Ayacucho region of Peru covering a thirty-year period from the 1970s to today. It is a story of human tragedy resulting from the region's long history of discrimination, class oppression, and then the rise and fall of the communist organization Shining Path. The story's narrator, American anthropologist Dr. Alice Woodsley, attempts to locate her goddaughter, Cholita, who is known to have joined Shining Path and to have murdered her biological father, who fathered her through rape. Searching for Cholita, Woodsley devotes herself to documenting the stories of the countless Andean peasant women who were raped by soldiers, often going beyond witnessing as she helps the women relieve the pain of their sexual horror.

In this book, Mwenda Ntarangwi analyzes how young hip hop artists in the East African nations of Kenya, Uganda, and Tanzania showcase the opportunities and challenges brought by the globalization of music. Combining local popular music traditions with American and Jamaican styles of rap, East African hip hop culture reflects the difficulty of creating commercially accessible music while honoring tradition and East African culture. Ntarangwi pays special attention to growing cross-border exchanges within East African hip hop, collaborations in recording music and performances, and themes and messages that transcend local geographic boundaries. In using hip hop as a medium for discussing changes in East African political, economic, and social conditions, artists vocalize their concerns about economic policies, African identity, and political establishments, as well as important issues of health (such as HIV/AIDS), education, and poverty. Through three years of fieldwork, rich interviews with artists, and analysis of live performances and more than 140 songs, Ntarangwi finds that hip hop provides youth an important platform for social commentary and cultural critique and calls attention to the liberating youth music culture in East Africa.

This fascinating urban anthropological analysis of Sarajevo and its cultural complexities examines contemporary issues of social divisiveness, pluralism, and intergroup dynamics in the context of national identity and state formation. Rather than seeing Bosnia-Herzegovina as a volatile postsocialist society, the book presents its capital city as a vibrant yet wounded center of multicultural diversity, where citizens live in mutual recognition of difference while asserting a lifestyle that transcends boundaries of ethnicity and religion. It further illuminates how Sarajevans negotiate group identity in the tumultuous context of history, authoritarian rule, and interactions with the built environment and one another.As she navigates the city, Fran Markowitz shares narratives of local citizenry played out against the larger dramas of nation and state building. She shows how Sarajevans' national identities have been forged in the crucible of power, culture, language, and politics. Sarajevo: A Bosnian Kaleidoscope acknowledges this Central European city's dramatic survival from the ravages of civil war as it advances into the present-day global arena.

Magnus Course blends convincing historical analysis with sophisticated contemporary theory in this superb ethnography of the Mapuche people of southern Chile. Based on many years of ethnographic fieldwork, Becoming Mapuche takes readers to the indigenous reserves where many Mapuche have been forced to live since the beginning of the twentieth century. In addition to accounts of the intimacies of everyday kinship and friendship, Course also offers the first complete ethnographic analyses of the major social events of contemporary rural Mapuche life--eluwÜn funerals, the ritual sport of palin, and the great ngillatun fertility ritual. The volume includes a glossary of terms in Mapudungun.

With its rich mix of cultures, European influences, colonial tensions, and migration from bordering nations, Ecuador has long drawn the interest of ethnographers, historians, and political scientists. In this book, Jean Muteba Rahier delivers a highly detailed, thought-provoking examination of the racial, sexual, and social complexities of Afro-Ecuadorian culture, as revealed through the annual Festival of the Kings. During the Festival, the people of various villages and towns of Esmeraldas--Ecuador's province most associated with blackness--engage in celebratory and parodic portrayals, often donning masks, cross-dressing, and disguising themselves as blacks, indigenous people, and whites, in an obvious critique of local, provincial, and national white, white-mestizo, and light-mulatto elites. Rahier shows that this festival, as performed in different locations, reveals each time a specific location's perspective on the larger struggles over identity, class, and gender relations in the racial-spacial order of Esmeraldas, and of the Ecuadorian nation in general.

As cultural mediators, Chamelco's market women offer a model of contemporary Q'eqchi' identity grounded in the strength of the Maya historical legacy. Guatemala's Maya communities have faced nearly five hundred years of constant challenges to their culture, from colonial oppression to the instability of violent military dictatorships and the advent of new global technologies. In spite of this history, the people of San Juan Chamelco, Guatemala, have effectively resisted significant changes to their cultural identities. Chamelco residents embrace new technologies, ideas, and resources to strengthen their indigenous identities and maintain Maya practice in the 21st century, a resilience that sets Chamelco apart from other Maya towns.Unlike the region's other indigenous women, Chamelco's Q'eqchi' market women achieve both prominence and visibility as vendors, dominating social domains from religion to local politics. These women honor their families' legacies through continuation of the inherited, high-status marketing trade. In Maya Market Women, S. Ashley Kistler describes how market women gain social standing as mediators of sometimes conflicting realities, harnessing the forces of global capitalism to revitalize Chamelco's indigenous identity. Working at the intersections of globalization, kinship, gender, and memory, Kistler presents a firsthand look at Maya markets as a domain in which the values of capitalism and indigenous communities meet.

Point Place stands near the city center of Durban, South Africa. Condemned and off the grid, the five-story apartment building is nonetheless home to a hundred-plus teenagers and young adults marginalized by poverty and chronic unemployment. In Street Life under a Roof, Emily Margaretten draws on ten years of up-close fieldwork to explore the distinct cultural universe of the Point Place community. Margaretten's sensitive investigations reveal how young men and women draw on customary notions of respect and support to forge an ethos of connection and care that allows them to live far richer lives than ordinarily assumed. Her discussion of gender dynamics highlights terms like nakana--to care about or take notice of another--that young women and men use to construct "outside" and "inside" boyfriends and girlfriends and to communicate notions of trust. Margaretten exposes the structures of inequality at a local, regional, and global level that contribute to socioeconomic and political dislocation. But she also challenges the idea that Point Place's marginalized residents need "rehabilitation." As she argues, these young men and women want love, secure homes, and the means to provide for their dependents--in short, the same hopes and aspirations mirrored across South African society.

Musicians rapping in kriolu--a hybrid of Portuguese and West African languages spoken in Cape Verde--have recently emerged from Lisbon's periphery. They popularize the struggles with identity and belonging among young people in a Cape Verdean immigrant community that shares not only the kriolu language but its culture and history. Drawing on fieldwork and archival research in Portugal and Cape Verde, Derek Pardue introduces Lisbon's kriolu rap scene and its role in challenging metropolitan Portuguese identities. Pardue demonstrates that Cape Verde, while relatively small within the Portuguese diaspora, offers valuable lessons about the politics of experience and social agency within a postcolonial context that remains poorly understood. As he argues, knowing more about both Cape Verdeans and the Portuguese invites clearer assessments of the relationship between the experience and policies of migration. That in turn allows us to better gauge citizenship as a balance of individual achievement and cultural ascription.Deftly shifting from domestic to public spaces and from social media to ethnographic theory, Pardue describes an overlooked phenomenon transforming Portugal, one sure to have parallels in former colonial powers across twenty-first-century Europe.

To some, Christianity and hip hop seem antithetical. Not so in Kenya. There, the music of Julius Owino, aka Juliani, blends faith and beats into a potent hip hop gospel aimed at a youth culture hungry for answers spiritual, material, and otherwise. Mwenda Ntarangwi explores the Kenyan hip hop scene through the lens of Juliani's life and career. A born-again Christian, Juliani produces work highlighting the tensions between hip hop's forceful self-expression and a pious approach to public life, even while contesting the basic presumptions of both. In The Street Is My Pulpit, Ntarangwi forges an uncommon collaboration with his subject that offers insights into Juliani's art and goals even as Ntarangwi explores his own religious experience and subjective identity as an ethnographer. What emerges is an original contribution to the scholarship on hip hop's global impact and a passionate study of the music's role in shaping new ways of being Christian in Africa.

Up to 2012, Mali was a poster child of African democracy, despite multiple signs of growing dissatisfaction with the democratic experiment. Then disaster struck, bringing many of the nation's unresolved contradictions to international attention. A military coup carved off the country's south. A revolt by a coalition of Tuareg and extremist Islamist forces shook the north. The events, so violent and unexpected, forced experts to reassess Mali's democratic institutions and the neoliberal economic reforms enacted in conjunction with the move toward democracy. Rosa De Jorio's detailed study of cultural heritage and its transformations provides a key to understanding the impasse that confronts Malian democracy. As she shows, postcolonial Mali privileged its cultural heritage to display itself on the regional and international scene. The neoliberal reforms both intensified and altered this trend. Profiling heritage sites ranging from statues of colonial leaders to women's museums to historic Timbuktu, De Jorio portrays how various actors have deployed and contested notions of heritage. These actors include not just Malian administrators and politicians but UNESCO, and non-state NGOs. She also delves into the intricacies of heritage politics from the perspective of Malian actors and groups, as producers and receivers--but always highly informed and critically engaged--of international, national and local cultural initiatives.

Drawing on a wealth of ethnographic detail, Stephanie Bjork offers the first study on the messy role of clan or tribe in the Somali diaspora, and the only study on the subject to include women's perspectives. Somalis Abroad illuminates the ways clan is contested alongside ideas of autonomy and gender equality, challenged by affinities towards others with similar migration experiences, transformed because of geographical separation from family members, and leveraged by individuals for cultural capital. Challenging prevailing views in the field, Bjork argues that clan-informed practices influence everything from asylum decisions to managing money. The practices also become a pattern that structures important relationships via constant--and unwitting--effort.

PalomitÁy is an orphanage in highland Peru that provides a home for unmarried mothers as young as twelve years old. In their ordinary lives, these young women encounter diverse social expectations and face moral dilemmas. They endeavor to create a "good life" for themselves and their children in a context complicated by competing demands, economic uncertainties, and structured relations of power. Drawing on a year of qualitative on-site research, Krista E. Van Vleet offers a rich ethnography of PalomitÁy's young women. She pays particular attention to the moral entanglements that emerge via people's efforts to provide care amid the inequalities and insecurities of today's Peru. State and nonstate participants involved in the women's intimate lives influence how the women see themselves as mothers, students, and citizens. Both deserving of care and responsible for caring for others, the young women must navigate practices interwoven with a range of a racial, gendered, and class hierarchies.Groundbreaking and original, Hierarchies of Care highlights the moral engagement of young women seeking to understand themselves and their place in society in the presence of circumstances that are both precarious and full of hope.

Quinoa's new status as a superfood has altered the economic fortunes of Quechua farmers in the Andean highlands. Linda J. Seligmann journeys to the Huanoquite region of Peru to track the mixed blessings brought about by the surging worldwide popularity of this "exquisite grain." Focusing on how Indigenous communities have confronted globalization, Seligmann examines the influence of food politics, development initiatives, and the region's agrarian history on present-day quinoa production among Huanoquiteños. She also looks at the human stories behind these transformations, from the work of quinoa brokers to the ways Huanoquite's men and women navigate the shifts in place and power occurring in their homes and communities. Finally, Seligmann considers how the consequences of nearby mining may impact Huanoquiteños' ability to farm quinoa and thrive in their environment, and the efforts they are taking to resist these threats to their way of life. The untold story behind the popular health food, Quinoa illuminates how Indigenous communities have engaged with the politics and policies surrounding their production of a traditional and minor crop that became a global foodstuff.