Review of The Yaquis and the Empire: Violence, Spanish Imperial Power, and Native Resilience in Colonial Mexico by Raphael Brewster Folsom. The Americas (2015) (original) (raw)
Related papers
The Yaquis: A Cultural History. EDWARD H. SPICER
American Ethnologist, 1981
, C a t l i n ' s s k e t c h e s) a n d p h o t ographs-enliven the text. This book will find its greatest value among Plains anthropologists and students of Indian policy.
The Yaquis, a historical struggle for water
Water History, 2017
Since their earliest contact with the Yaquis in 1533, the Spaniards realized that the river that crossed the territory of these Indigenous people was the widest flowing waterbody they had seen in the northwest of what it is today México. This article examines the history of that river, the Yaqui River, which has been object of many conflicts, along with the people who fought to preserve their right to the water from the river which bears their name. The Yaqui continue to struggle to keep their farmland irrigated and maintain water for their own consumption, while also trying to maintain their most important identity emblem, the Yaqui River.
Hispanic American Historical Review, 2024
Blanes, among others, Carbone reveals that controversies over the park, saladero, and conventillo were never about these urban spaces alone but quickly spilled over into arguments about the larger social and spatial organization of Buenos Aires, its relationship to the countryside, and its place in an emerging transatlantic hierarchy of modern cities. Even when narrow economic or institutional interests were at stake, participants readily invoked inherited ideas about civilization and barbarism, the city as an organism, the paradoxical bad airs of Buenos Aires, the danger of the gaucho, the immorality of the lower classes, the cleansing effects of trees, and so forth. The urban imaginaries that resulted were "multiple, controversial, and contingent" (p. 212), because, on the one hand, "the elites discovered to their horror that the city they had desired and partially helped to create by backing free market reforms and mass migration was now beyond their control" (p. 93) and, on the other, "virtually everybody agreed that Buenos Aires should become a more modern and civilized city, yet they did not agree on what this modernity entailed" (p. 69). For Carbone, this lack of coherence is the main lesson of his investigation, a sign of heretofore unappreciated "contradictions and ambivalences" (p. 24) within the city's liberal elites-also referred to, at various times, as "upper classes," "ruling elites," and "bourgeois" leaders. Even as he edges toward questioning their ideological unity, however, he still assumes they existed as a cohesive social and political bloc, distinct enough to be a singular if internally divided historical subject. Perhaps we writers of Argentine (and Latin American) history will always need this conceit, which goes well beyond this book, but at what point do incongruities and ambiguities pass from being collective frailties, signs that "the elites-like the emperor in the famous tale-have no clothes" (p. 24), to being outright divisions, evidence that there never was an emperor to begin with? This neat study has earned the right to be a part of that conversation, as well as a place on the shelf next to Hilda Sabato's more politically attuned look at Buenos Aires in the same period, The Many and the Few (2001).
TWAILR, Third World Approaches to International Law Review, 2020
This article analyses the complexities of the double bind between colonial domination and Indigenous resistance in conversation with anarchist sociologist Silvia Rivera Cusicanqui. The functioning ofthe double bind appears in the article at three levels: first, by exploring the encounter between Western and Indigenous jurisdictions in the context of colonial meetings and across imperial networks; second, by analyzing the way in which Rivera develops an epistemological program based on daily life practices; and, third, by showing one example in which Rivera develops a double bind epistemological framework in order to read the colonial encounter between Western and Indigenous jurisdictions in the Americas in the sixteenth century. The interaction with Rivera allowed me to better understand the complexities of an Andean world that operates through the double bind of being Indigenous and non-Indigenous at the same time; while on the other, it enabled me to test out the academic tradition that depicts history, in particular the history of the international legal order, in a linear and progressive trajectory. With this approximation at hand, I analyze the relationship between past, present, and future within the social life of Andean Indigenous communities.