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Nationalisms and Identities among Indigenous Peoples

Case Studies from North America


Martina Neuburger and H. Peter Dörrenbächer

This book investigates nationalisms and the emergence of national identities among the Indigenous peoples across North America. It examines the many difficulties which the Native communities have had to face in order to assert themselves as nations, as well as looking at the ambiguity of the term 'nation' within First Nations-government relations. The volume gives a broad perspective on the historical development of Native American nationalism and also explores a variety of political, educational, sociological, cultural and even literary viewpoints. The experiences of the Indigenous peoples are compared with the experiences of other Aboriginal groups across the globe, in order to enrich our understanding of global indigenous nationalisms.
The contributors to this volume represent the perspectives of a variety of different First Nations and a wide range of disciplinary fields, from history, anthropology and political science to communications, law, linguistics and literary studies.
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Mexican Indigeneities in Motion, Mexican Identities in Negotiation


In 2001 Mexico changed its constitution and has since called itself a multi-ethnic and multicultural nation, based on statistics. Following these Mexican statistics and not the existing Indigenous self-ascriptions, there are about ten million to thirteen million Indigenous people in Mexico (Gabriel 2005: 54). Nevertheless, the societal and political treatment of indigeneity in Mexico has experienced quite a changeful history. In addition to countless myths about heroic male figures in Mexican colonial history, there is also a contradictory record of an Indigenous woman. By means of one of her names, Malinche, this woman has found her way into Mexican history books and records. Up until today, her role as a translator and lover to Hernán Cortés has been interpreted differently. Positive descriptions define her as the mother of the first mestizo and hence as the mother of the Mexican nation. Other voices declare her the traitor to her own nation. This point of view is also called Malinchismo. For the present article, the myth of Malinche is designative, since it points to the first racist homogenizations, societal dichotomies, conflict constellations, nationalistic identity constructions and post-/colonial power structures. This shall be further underlined by the following two case studies: the interplay in between indigeneity and the autonomy process of the Wixárika community Bancos de San Hipólito in the Sierra Madre Occidental in the Mexican Midwest, on the one hand, and the quotidian indigeneity lived in the Zona Metropolitana de Guadalajara (Jalisco), on the other hand.1...

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