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Food and Culture in the San Luis Valley of Colorado

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Located in the southern San Luis Valley of Colorado, the remote and relatively unknown town of Antonito is home to an overwhelmingly Hispanic population struggling not only to exist in an economically depressed and politically marginalized area, but also to preserve their culture and their lifeways. Between 1996 and 2006, anthropologist Carole Counihan collected food-centered life histories from nineteen MexicanasHispanic American womenwho had long-standing roots in the Upper Rio Grande region. The interviews in this groundbreaking study focused on southern Colorado Hispanic foodwaysbeliefs and behaviors surrounding food production, distribution, preparation, and consumption. In this book, Counihan features extensive excerpts from these interviews to give voice to the women of Antonito and highlight their perspectives. Three lines of inquiry are framed: feminist ethnography, Latino cultural citizenship, and Chicano environmentalism. Counihan documents how Antonito's Mexicanas establish a sense of place and belonging through their knowledge of land and water and use this knowledge to sustain their families and communities. Women play an important role by gardening, canning, and drying vegetables; earning money to buy food; cooking; and feeding family, friends, and neighbors on ordinary and festive occasions. They use food to solder or break relationships and to express contrasting feelings of harmony and generosity, or enmity and envy. The interviews in this book reveal that these Mexicanas are resourceful providers whose food work contributes to cultural survival.

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It was a crazy way to win World War II in the Pacific All the United States had to do was to attach small incendiary bombs to millions of bats and release them over Japan's major cities. As the bats went to roost, a million fires would flare up in remote crannies of the wood and paper buildings common throughout Japan. When their cities were reduced to ashes, the Japanese would surely capitulate... The plan made sense to a handful of eccentric promoters and researchers, who convinced top military brass and even President Roosevelt to back the scheme. It might have worked, except that another secret weaponsomething to do with atomswas chosen to end the war. Told here by the youngest member of the team, this is the story of the bat bomb project, or Project X-Ray, as it was officially known. In scenes worthy of a Capra or Hawks comedy, Jack Couffer recounts the unorthodox experiments carried out in the secrecy of Bandera, Texas; Carlsbad, New Mexico; and El Centro, California, in 1942-1943 by "Doc" Adams' private army. This oddball cast of characters included an eccentric inventor, a distinguished Harvard scientist, a biologist with a chip on his shoulder, a movie star, a Texas guano collector, a crusty Marine Corps colonel, a Maine lobster fisherman, an ex-mobster, and a tiger. Not to be defeated by minor logistical hurdles, the bat bomb researchers risked life and limb to explore uncharted bat caves and "recruit" thousands of bats to serve their country. Through months of personality conflicts, military snafus, and technical failures the team pressed on, certain that bats could end the war with Japan. And they might havein their first airborne test, the bat bombers burned an entire brand-new military airfield to the ground. For everyone who relishes true tales of action and adventure, Bat Bomb is a must-read. Bat enthusiasts will also discover the beginnings of the scientific study of bats.

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Land, Livelihood, and Civility in Southern Mexico

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In the Valley of Oaxaca in Mexicos Southern Highland region, three facets of sociocultural life have been interconnected and interactive from colonial times to the present: first, community land as a space to live and work; second, a civil-religious system managed by reciprocity and market activity wherein obligations of citizenship, office, and festive sponsorships are met by expenditures of labor-time and money; and third, livelihood. In this book, noted Oaxacan scholar Scott Cook draws on thirty-five years of fieldwork (19651990) in the region to present a masterful ethnographic historical account of how nine communities in the Oaxaca Valley have striven to maintain land, livelihood, and civility in the face of transformational and cumulative change across five centuries. Drawing on an extensive database that he accumulated through participant observation, household surveys, interviews, case studies, and archival work in more than twenty Oaxacan communities, Cook documents and explains how peasant-artisan villagers in the Oaxaca Valley have endeavored over centuries to secure and/or defend land, worked and negotiated to subsist and earn a living, and striven to meet expectations and obligations of local citizenship. His findings identify elements and processes that operate across communities or distinguish some from others. They also underscore the fact that landholding is crucial for the sociocultural life of the valley. Without land for agriculture and resource extraction, occupational options are restricted, livelihood is precarious and contingent, and civility is jeopardized.

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Ella Deloria, Zora Neale Hurston, Jovita Gonzalez, and the Poetics of Culture

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Gloria Anzaldua Book Prize, National Women's Studies Association, 2009 In the early twentieth century, three women of color helped shape a new world of ethnographic discovery. Ella Cara Deloria, a Sioux woman from South Dakota, Zora Neale Hurston, an African American woman from Florida, and Jovita Gonzalez, a Mexican American woman from the Texas borderlands, achieved renown in the fields of folklore studies, anthropology, and ethnolinguistics during the 1920s and 1930s. While all three collaborated with leading male intellectuals in these disciplines to produce innovative ethnographic accounts of their own communities, they also turned away from ethnographic meaning making at key points in their careers and explored the realm of storytelling through vivid mixed-genre novels centered on the lives of women. In this book, Cotera offers an intellectual history situated in the "borderlands" between conventional accounts of anthropology, women's history, and African American, Mexican American and Native American intellectual genealogies. At its core is also a meditation on what it means to draw three womenfrom disparate though nevertheless interconnected histories of marginalizationinto conversation with one another. Can such a conversation reveal a shared history that has been erased due to institutional racism, sexism, and simple neglect? Is there a mode of comparative reading that can explore their points of connection even as it remains attentive to their differences? These are the questions at the core of this book, which offers not only a corrective history centered on the lives of women of color intellectuals, but also a methodology for comparative analysis shaped by their visions of the world.

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Crowned-Nun Portraits and Reform in the Convent

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In the eighteenth century, New Spaniards (colonial Mexicans) so lauded their nuns that they developed a local tradition of visually opulent portraits, called monjas coronadas or crowned nuns, that picture their subjects in regal trappings at the moment of their religious profession and in death. This study identifies these portraits as markers of a vibrant and changing society that fused together indigenous and Euro-Christian traditions and ritual practices to construct a new and complex religious identity that was unique to New Spain. To discover why crowned-nun portraits, and especially the profession portrait, were in such demand in New Spain, this book offers a pioneering interpretation of these works as significant visual contributions to a local counter-colonial discourse. James M. Cordova demonstrates that the portraits were a response to the Spanish crowns project to modify and modernize colonial societya series of reforms instituted by the Bourbon monarchs that threatened many nuns religious identities in New Spain. His analysis of the portraits rhetorical devices, which visually combined Euro-Christian and Mesoamerican notions of the sacred, shows how they promoted local religious and cultural values as well as client-patron relations, all of which were under scrutiny by the colonial Church. Combining visual evidence from images of the crowned nun with a discussion of the nuns actual roles in society, Cordova reveals that nuns found their greatest agency as Christs brides, a title through which they could, and did, challenge the Churchs authority when they found it intolerable.

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Each year in the Highland Guatemala town of Santiago Momostenango, Maya religious societies, dance teams, and cofradias perform the annual cycle of rituals and festivals prescribed by Costumbre (syncretized Maya Christian religion), which serves to renew the cosmic order. In this richly detailed ethnography, Garrett Cook explores how these festivals of Jesucristo and the saints derive from and reenact three major ancient Maya creation myths, thus revealing patterns of continuity between contemporary expressive culture and the myths, rituals, and iconography of the Classic and Postclassic Maya. Drawing on fieldwork conducted in the 1970s and renewed in the 1990s, Cook describes the expressive culture tradition performed in and by the cofradias and their dance teams. He listens as dancers and cofrades explain the meaning of service and of the major ritual symbols in the cults of the saints and Jesucristo. Comparing these symbols to iconographic evidence from Palenque and myths from the Popol Vuh, Cook persuasively argues that the expressive culture of Momostenango enacts major Maya creation mythsthe transformative sunrise, the representation of the year as the life cycle of anthropomorphized nature, and the erection of an axis mundi. This research documents specific patterns of continuity and discontinuity in the communal expression of Maya religious and cosmogonic themes. Along with other recent research, it demonstrates the survival of a basic Maya patternthe world-creating vegetative renewal cyclein the highland Maya cults of the saints and Jesucristo.

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The Cultural Afterlife of an American Film

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When they floored their Thunderbird off a cliff rather than surrender to the law, Thelma and Louise became icons of female rebellion, provoking strong reactions from viewers who felt either empowered or outraged by the duo's transgressions of women's traditional roles. The 1991 film quickly becameand continues to bea potent cultural reference point, even inspiring a bumper sticker that declares, "Thelma & Louise Live!" In this insightful study of Thelma & Louise, six noted film scholars investigate the initial reception and ongoing impact of this landmark film. The writers consider Thelma & Louise from a variety of perspectives, turning attention to the film's promotion and audience response over time; to theories of comedy and the role of laughter in the film; to the film's soundtrack and score; to the performances of stars Susan Sarandon and Geena Davis; to the emergence of Brad Pitt as a star and male sex object; and to the film's place in the history of road and crime film genres. Complementing the scholarly analysis is an in-depth interview of screenwriter Callie Khouri by editor Bernie Cook, as well as reviews of Thelma & Louise that appeared in U.S. News & World Report and Time. Offering myriad new ways of understanding the complex interrelations of gender, identity, and violence, Thelma & Louise Live! attests to the ongoing life and still-evolving meanings of this now-classic film.

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Myth, Indigenism, and Chicana/o Literature

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2009  Runner-up, Modern Language Association Prize in United States Latina and Latino and Chicana and Chicano Literary and Cultural Studies Blood Lines: Myth, Indigenism, and Chicana/o Literature examines a broad array of texts that have contributed to the formation of an indigenous strand of Chicano cultural politics. In particular, this book exposes the ethnographic and poetic discourses that shaped the aesthetics and stylistics of Chicano nationalism and Chicana feminism. Contreras offers original perspectives on writers ranging from Alurista and Gloria Anzaldua to Lorna Dee Cervantes and Alma Luz Villanueva, effectively marking the invocation of a Chicano indigeneity whose foundations and formulations can be linked to U.S. and British modernist writing. By highlighting intertextualities such as those between Anzaldua and D. H. Lawrence, Contreras critiques the resilience of primitivism in the Mexican borderlands. She questions established cultural perspectives on "the native," which paradoxically challenge and reaffirm racialized representations of Indians in the Americas. In doing so, Blood Lines brings a new understanding to the contradictory and richly textured literary relationship that links the projects of European modernism and Anglo-American authors, on the one hand, and the imaginary of the post-revolutionary Mexican state and Chicano/a writers, on the other hand.

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Herding cattle from horseback has been a tradition in northern Mexico and the American West since the Spanish colonial era. The first mounted herders were the Mexican vaqueros, expert horsemen who developed the skills to work cattle in the brush country and deserts of the Southwestern borderlands. From them, Texas cowboys learned the trade, evolving their own unique culture that spread across the Southwest and Great Plains. The buckaroos of the Great Basin west of the Rockies trace their origin to the vaqueros, with influence along the way from the cowboys, though they, too, have ways and customs distinctly their own. In this book, three long-time students of the American West describe the history, working practices, and folk culture of vaqueros, cowboys, and buckaroos. They draw on historical records, contemporary interviews, and numerous photographs to show what makes each group of mounted herders distinctive in terms of working methods, gear, dress, customs, and speech. They also highlight the many common traits of all three groups. This comparative look at vaqueros, cowboys, and buckaroos brings the mythical image of the American cowboy into focus and detail and honors the regional and national variations. It will be an essential resource for anyone who would know or portray the cowboyreaders, writers, songwriters, and actors among them.

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Lawrence Clayton, Jim Hoy, Jerald Underwood

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Addiction and Survival on the Streets of Juarez and El Paso

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The drug war that has turned Juarez, Mexico, into a killing field that has claimed more than 7,000 lives since 2008 captures headlines almost daily. But few accounts go all the way down to the streets to investigate the lives of individual drug users. One of those users, Scott Comar, survived years of heroin addiction and failed attempts at detox and finally cleaned up in 2003. Now a graduate student at the University of Texas at El Paso in the history department's borderlands doctoral program, Comar has written Border Junkies, a searingly honest account of his spiraling descent into heroin addiction, surrender, change, and recovery on the U.S.-Mexico border. Border Junkies is the first book ever written about the lifestyle of active addiction on the streets of Juarez. Comar vividly describes living between the disparate Mexican and American cultures and among the fellow junkies, drug dealers, hookers, coyote smugglers, thieves, and killers who were his friends and neighbors in addictionand the social workers, missionaries, shelter workers, and doctors who tried to help him escape. With the perspective of his anthropological training, he shows how homelessness, poverty, and addiction all fuel the use of narcotics and the rise in their consumption on the streets of Juarez and contribute to the societal decay of this Mexican urban landscape. Comar also offers significant insights into the U.S.-Mexico borderland's underground and peripheral economy and the ways in which the region's inhabitants adapt to the local economic terrain.

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Broadcasting the Civil War in El Salvador

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During the 1980s war in El Salvador, Radio Venceremos was the main news outlet for the Frente Farabundo Marti para la Liberacion Nacional (FMLN), the guerrilla organization that challenged the government. The broadcast provided a vital link between combatants in the mountains and the outside world, as well as an alternative to mainstream media reporting. In this first-person account, "Santiago," the legend behind Radio Venceremos, tells the story of the early years of that conflict, a rebellion of poor peasants against the Salvadoran government and its benefactor, the United States. Originally published as La Terquedad del Izote, this memoir also addresses the broader story of a nationwide rebellion and its international context, particularly the intensifying Cold War and heavy U.S. involvement in it under President Reagan. By the war's end in 1992, more than 75,000 were dead and 350,000 woundedin a country the size of Massachusetts. Although outnumbered and outfinanced, the rebels fought the Salvadoran Army to a draw and brought enough bargaining power to the negotiating table to achieve some of their key objectives, including democratic reforms and an overhaul of the security forces. Broadcasting the Civil War in El Salvador is a riveting account from the rebels' point of view that lends immediacy to the Salvadoran conflict. It should appeal to all who are interested in historic memory and human rights, U.S. policy toward Central America, and the role the media can play in wartime.

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Carlos Henriquez Consalvi, Erik Ching, Charles Leo Nagle, A.L. (Bill) Prince

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Homes and Neighborhoods for an Aging America

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Do you want to age independently in your own home and neighborhood? Staying home, aging in place, is most people's preference, but most American housing and communities are not adapted to the needs of older people. And with the fastest population growth among people over 65, finding solutions for successful aging is important not only for individual families, but for our whole society. In Independent for Life, former HUD Secretary Henry Cisneros and a team of experts on aging, architecture, construction, health, finance, and politics assess the current state of housing and present new possibilities that realistically address the interrelated issues of housing, communities, services, and financial concerns. Independent for Life covers a wide range of smart solutions, including remodeling current housing and building new homes for accessibility and safety, retrofitting existing neighborhoods to connect needed services and amenities, and planning new communities that work well for people of all ages. Case studies show how the proposals can be implemented. The authors offer action plans for working with policy makers at local, state, and national levels to address the larger issues of aging in place, including family financial security, real estate markets, and the limitations of public support. Lists of essential resources, including a detailed "to do" list of aging in place priorities and an individual home assessment, complete the volume.

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Henry Cisneros, Margaret Dyer-Chamberlain, Jane Hickie

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Compassionate Cannibalism in an Amazonian Society

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Mourning the death of loved ones and recovering from their loss are universal human experiences, yet the grieving process is as different between cultures as it is among individuals. As late as the 1960s, the Wari' Indians of the western Amazonian rainforest ate the roasted flesh of their dead as an expression of compassion for the deceased and for his or her close relatives. By removing and transforming the corpse, which embodied ties between the living and the dead and was a focus of grief for the family of the deceased, Wari' death rites helped the bereaved kin accept their loss and go on with their lives. Drawing on the recollections of Wari' elders who participated in consuming the dead, this book presents one of the richest, most authoritative ethnographic accounts of funerary cannibalism ever recorded. Beth Conklin explores Wari' conceptions of person, body, and spirit, as well as indigenous understandings of memory and emotion, to explain why the Wari' felt that corpses must be destroyed and why they preferred cannibalism over cremation. Her findings challenge many commonly held beliefs about cannibalism and show why, in Wari' terms, it was considered the most honorable and compassionate way of treating the dead.

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Winner, San Antonio Conservation Society Citation, 2011 Texas's King Ranch has become legendary for a long list of innovations, the most enduring of which is the development of the first official cattle breed in the Americas, the Santa Gertrudis. Among those who played a crucial role in the breed's success were Librado and Alberto "Beto" Maldonado, master showmen of the King Ranch. A true "bull whisperer," Librado Maldonado developed a method for gentling and training cattle that allowed him and his son Beto to show the Santa Gertrudis to their best advantage at venues ranging from the famous King Ranch auctions to a Chicago television studio to the DallasFort Worth airport. They even boarded a plane with the cattle en route to the International Fair in Casablanca, Morocco, where they introduced the Santa Gertrudis to the African continent. In The Master Showmen of King Ranch, Beto Maldonado recalls an eventful life of training and showing King Ranch Santa Gertrudis. He engagingly describes the process of teaching two-thousand-pound bulls to behave "like gentlemen" in the show ring, as well as the significant logistical challenges of transporting them to various high-profile venues around the world. His reminiscences, which span more than seventy years of King Ranch history, combine with quotes from other Maldonado family members, co-workers, and ranch owners to shed light on many aspects of ranch life, including day-to-day work routines, family relations, women's roles, annual celebrations, and the enduring ties between King Ranch owners and the vaquero families who worked on the ranch through several generations.

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Betty Bailey Colley, Jane Clements Monday, Beto Maldonado, Stephen J. “Tio” Kleberg

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Varieties of Liberalism in Central America

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Why do some countries progress while others stagnate? Why does adversity strengthen some countries and weaken others? Indeed, in this era of unprecedented movement of people, goods, and ideas, just what constitutes a nation-state? Forrest Colburn and Arturo Cruz suggest how fundamental these questions are through an exploration of the evolution of Guatemala, El Salvador, Honduras, Nicaragua, and Costa Rica over the last quarter of a century, a period of intriguing, often confounding, paradoxes in Central America's development. Offering an elegant defense of empiricism, Colburn and Cruz explore the roles of geography and political choice in constructing nations and states. Countries are shown to be unique: there are a daunting number of variables. There is causality, but not the kind that can be revealed in the laboratory or on the blackboard. Liberalismtoday defined as democracy and unfettered marketsmay be in vogue, but it has no inherent determinants. Democracy and market economies, when welded to the messy realities of individual countries, are compatible with many different outcomes. The world is more pluralistic in both causes and effects than either academic theories or political rhetoric suggest.

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The Global Nature of Contemporary Mobility

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Around the globe, people leave their homes to better themselves, to satisfy needs, and to care for their families. They also migrate to escape undesirable conditions, ranging from a lack of economic opportunities to violent conflicts at home or in the community. Most studies of migration have analyzed the topic at either the macro level of national and global economic and political forces, or the micro level of the psychology of individual migrants. Few studies have examined the "culture of migration"that is, the cultural beliefs and social patterns that influence people to move. Cultures of Migration combines anthropological and geographical sensibilities, as well as sociological and economic models, to explore the household-level decision-making process that prompts migration. The authors draw their examples not only from their previous studies of Mexican Oaxacans and Turkish Kurds but also from migrants from Europe, sub-Saharan Africa, the Pacific, and many parts of Asia. They examine social, economic, and political factors that can induce a household to decide to send members abroad, along with the cultural beliefs and traditions that can limit migration. The authors look at both transnational and internal migrations, and at shorter- and longer-term stays in the receiving location. They also consider the effect that migration has on those who remain behind. The authors' "culture of migration" model adds an important new dimension to our understanding of the cultural beliefs and social patterns associated with migration and will help specialists better respond to increasing human mobility.

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In September 1930, the New York Times published a list of the clergy whom Rabbi Stephen Wise considered "the ten foremost religious leaders in this country." The list included nine Christians and Rabbi Henry Cohen of Galveston, Texas. Little-known today, Henry Cohen was a rabbi to be reckoned with, a man Woodrow Wilson called "the foremost citizen of Texas" who also impressed the likes of William Howard Taft and Clarence Darrow. Cohen's fleeting fame, however, was built not on powerful friendships but on a lifetime of service to needy Jewsas well as gentilesin London, South Africa, Jamaica, and, for the last sixty-four years of his life, Galveston, Texas. More than 10,000 Jews, mostly from Eastern Europe, arrived in Galveston in the early twentieth century. Rabbi Cohen greeted many of the new arrivals in Yiddish, then helped them find jobs through a network that extended throughout the Southwest and Midwest United States. The "Galveston Movement," along with Cohen's pioneering work reforming Texas prisons and fighting the Ku Klux Klan, made the rabbi a legend in his time. As this portrait shows, however, he was also a lovable mensch to his grandson. Rabbi Henry Cohen II reminisces about his grandfather's jokes while placing the legendary rabbi in historical context, creating the best picture yet of this important Texan, a man perhaps best summarized by Rabbi Wise in the New York Times as "a soul who touches and kindles souls."

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The Culture of Migration in Southern Mexico

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Migration is a way of life for many individuals and even families in the Mexican state of Oaxaca. Some who leave their rural communities go only as far as the state capital, while others migrate to other parts of Mexico and to the United States. Most send money back to their communities, and many return to their homes after a few years. Migration offers Oaxacans economic opportunities that are not always available locallybut it also creates burdens for those who stay behind. This book explores the complex constellation of factors that cause rural Oaxacans to migrate, the historical and contemporary patterns of their migration, the effects of migration on families and communities, and the economic, cultural, and social reasons why many Oaxacans choose not to migrate. Jeffrey Cohen draws on fieldwork and survey data from twelve communities in the central valleys of Oaxaca to give an encompassing view of the factors that drive migration and determine its outcomes. He demonstrates conclusively that, while migration is an effective way to make a living, no single model can explain the patterns of migration in southern Mexico.

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Performing Culture in the Lone Star State

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Ask anyone to name an archetypal Texan, and you're likely to get a larger-than-life character from film or television (say John Wayne's Davy Crockett or J. R. Ewing of TV's Dallas) or a politician with that certain swagger (think LBJ or George W. Bush). That all of these figures are white and male and bursting with self-confidence is no accident, asserts Leigh Clemons. In this thoughtful study of what makes a "Texan," she reveals how Texan identity grew out of the historyand, even more, the mythof the heroic deeds performed by Anglo men during the Texas Revolution and the years of the Republic and how this identity is constructed and maintained by theatre and other representational practices. Clemons looks at a wide range of venues in which "Texanness" is performed, including historic sites such as the Alamo, the battlefield at Goliad, and the San Jacinto Monument; museums such as the Bob Bullock Texas State History Museum; seasonal outdoor dramas such as Texas! at Palo Duro Canyon; films such as John Wayne's The Alamo and the IMAX's Alamo: The Price of Freedom; plays and TV shows such as the Tuna trilogy, Dallas, and King of the Hill; and the Cavalcade of Texas performance at the 1936 Texas Centennial. She persuasively demonstrates that these performances have created a Texan identity that has become a brand, a commodity that can be sold to the public and even manipulated for political purposes.

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The War on Poverty and the Civil Rights Movement in Texas

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Led by the Office of Economic Opportunity, Lyndon Johnson's War on Poverty reflected the president's belief that, just as the civil rights movement and federal law tore down legalized segregation, progressive government and grassroots activism could eradicate poverty in the United States. Yet few have attempted to evaluate the relationship between the OEO and the freedom struggles of the 1960s. Focusing on the unique situation presented by Texas, Freedom Is Not Enough examines how the War on Poverty manifested itself in a state marked by racial division and diversityand by endemic poverty. Though the War on Poverty did not eradicate destitution in the United States, the history of the effort provides a unique window to examine the politics of race and social justice in the 1960s. William S. Clayson traces the rise and fall of postwar liberalism in the Lone Star State against a backdrop of dissent among Chicano militants and black nationalists who rejected Johnson's brand of liberalism. The conservative backlash that followed is another result of the dramatic political shifts revealed in the history of the OEO, completing this study of a unique facet in Texas's historical identity.