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Objective/context: The decade of the 1920s witnessed a significant transformation in Peruvian political culture with the widespread recognition of the indigenous problem as a socioeconomic phenomenon, which paved the way for new political languages. This article aims to recover the role of myth in the Peruvian indigenista debate during this period. Specifically, it delves into the literary polemic of indigenismo in 1927, focusing on how intellectuals from Lima, Cusco, and Puno bestowed their arguments with legitimacy, effectively intertwining literature and history through the incorporation of mythical elements. Methodology: The study proposes an examination of the arguments put forth by indigenista intellectuals using the tools of conceptual history, drawing heavily from Hans Blumenberg's work on myth. This theoretical framework helps uncover the semantic foundations of Peruvian indigenist's language and sheds light on the historical temporalities of their political projects. Originality: This article advances a novel analysis of the intellectual field by reinterpreting primary sources related to the 1927 indigenismo polemic, reconstructing synchronic languages on national identity, and highlighting the role of myth as a significant rhetorical device. By exploring how supporters of indigenismo creatively employed myth to imagine the past and mobilize politically, this study uncovers previously overlooked conceptual shifts and their mythical underpinnings. Conclusions: The study argues that myth played a crucial role in shaping the political language of a new generation of Peruvian intellectuals. Indigenismo facilitated the emergence of novel conceptual frameworks that interrogated national identity, accelerated expectations of change, and incorporated mythical elements from indigenous experiences, including rebellions in the south and the activities of the Comité Pro-Derecho Indígena Tahuantinsuyo. Concepts such as nation and socialism were democratized and imbued with mythical significance, reflecting the diverse temporalities within the indigenista movement. [ABSTRACT FROM AUTHOR]

The objective of this article is to analyze the articulation between neo-extractivist policies and neoindigenist policies in Jujuy, Argentina, between the years 2015 and 2022. Specifically, we study the articulation of the Secretariat of Indigenous Peoples with other spheres of the provincial State and with indigenous communities. We address three cases: the sanction of Law 5915 in 2016, the creation of the Intercultural Police in 2018, and the project to install the Free Zone in Quiaca Vieja (department of Yavi, Puna region) in 2018-2022. We hold as a hypothesis that the indigenist institutionality operates to legitimize the neo-extractivist economic policy that is presented as a renewal of the productive matrix. We return to a qualitative methodology and use documentary review and interviews with key informants as data construction techniques. Our theoretical framework includes critical perspectives on neo-extractivism and neo-indigenism, as well as contributions from Indian-indigenous political thought. [ABSTRACT FROM AUTHOR]

Over the past two decades researchers have been exploring new hybrid methodologies to decolonise Indigenous mental health research. Grounded Theory with Community Participatory Action Research (CPAR), often using Indigenist methods, is the most common. Grounded Theory's claim to rigour is its transparent, organised process of sifting and theme finding, while CPAR respects Indigenous self-determination and Indigenous ways of knowing doing and being, involving Indigenous research participants in all stages of the research from data collection to analysis. On the surface it would seem to be the ideal methodological approach to navigate the cultural divide. However, this article will argue that Grounded Theory's inherent weakness is in the process of thematic analysis, which uses consensus during the analysis phase to find dominant themes. Drawing on the social systems theory of Niklas Luhmann and the political theory of Chantal Mouffe, this article will argue for a group process of "agonistic pluralism" instead. Searching for shared truths has a tendency to smooth out differences. The article proposes an approach for configuring a research team and conducting team analysis that struggles with, and accounts for, dissonances, disagreements and differences. Furthermore, it argues these differences should be recorded as important findings along with agreed themes. The approach has been developed to explore community perspectives on the relationship between culture and health, and in turn, to develop culturally appropriate mental health therapies for First Nations young people within a Western paediatric hospital. [ABSTRACT FROM AUTHOR]

Objective: The purpose of this research was to examine how families and foodways have evolved over time and how they may present promising promotive factors for resilience, health, and wellness. Background: Because food is central to family, social relationships, and healthy living, Indigenist foodways may promote family resilience and offset inequities. Method: Pragmatic horizon analysis of data drawn from 31 critical ethnographic interviews on food and family in the Southeast and Northwest, including both urban and rural reservation tribal contexts, resulted in emergent themes related to food and families. Results: Themes included (a) foodways fostering family connectedness: "The fresh vegetable is how I remember my grandpa"; (b) tight‐knit extended families and communities: "The community where I grew up ... everybody knew each other, so everybody ... pitched in"; (c) family and community celebrations nurturing cohesion: "The family I have, I can always count on. I can trust each one of them"; and (d) families fostering healing: "Sit down and talk to somebody ... that you can trust." Conclusion: Participants explained how foodways promoted family resilience by bringing families and communities together. Indigenist foodways fostered continuity and healing through food preparation and processing and through feasts and gatherings. Implications: Foodways were described as fundamental to family resilience and community connectedness. Subsistence fostered exercise, eating locally sourced foods, and family resilience. Interventions are needed to promote Indigenist foodway sovereignty while first understanding how culture, history, and food inform wellness and community well‐being. [ABSTRACT FROM AUTHOR]

In Dechen (Bde chen) County, Yunnan Province, a Tibetan county of the People's Republic of China, prominent lay Buddhist practitioners work to resist and mitigate the impacts of agrochemical pollution and climate change on sacred landscapes. In this region of northwest Yunnan officially renamed and dubbed "Shangri-La" by the local and national state for tourism purposes, and in alignment of this name with the term Shambala, a place of divine serenity in Tibetan Buddhism, the protagonists in this paper insist that chemical futures and pollution are only adding to the creation of a "fake" Shangri-La, and that more than human- and nature-centric views are necessary in building a more ecologically sound future. This paper ethnographically analyses these activities and motivations in the context of ecocentric views surrounding indigenous Tibetan more-than-human spirit worlds. I ask what drives rural Tibetan grape-growers to pursue an ecologically friendly agenda. Motivations include observation of chemical degradation on land, Buddhist ethics, local land worship, and conceptions that being a local Tibetan should revolve around the preservation of sacred landscapes and mountain gods and spirits rather than purely economic profit and development. A critical variable, however, is that lay Buddhists holding these beliefs are exceptions, with most villages showing more concern for the economic benefits of new cash agricultures over sacred landscapes and spirits. I argue that while many villagers are willing to ignore the long-term vitality of the sacred landscape in favour of economic prosperity and view new economic activities as morally acceptable within Tibetan spirituality, some individuals insist that preserving the local landscape is paramount to a sustainable future both locally and across Greater China. [ABSTRACT FROM AUTHOR]

Epistemic social oppressions such as 'epistemic partiality', 'epistemic injustice', 'epistemic harms and wrongs', 'epistemic oppression', 'epistemic exploitation', 'epistemic violence', or 'epistemicide' are terms with increasing theoretical importance and empirical applications. However, less literature is devoted to social strategies to overcome such oppressions. Here the Sorelian and Gramscian concept of social myth is considered in that sense. The empirical case is the myth of 'The last Indigenous peoples of Europe' present in the Basque Country, divided between France and Spain and with a historical national culture under their statist powers. The myth has a renewal in a recent social movement, the Biltzarre platform and its Basque Cultural Instinct Team, currently followed through a Participatory Action Research. The results show how such social myth gives coherence and empowers the Basque identity against the loss of identity caused by the French and Spanish powers. Finally, progress is being made on how epistemic oppressons can end, ironically, because of the success of an epistemicide. Presumably, social myths counteract epistemic oppression, strengthening the social identity and self-esteem of the subject, as a form of empowerment in social and political issues. [ABSTRACT FROM AUTHOR]

This article describes, first, the so-called "indigenist" period in Latin America (1940-1971), characterizing the main aspects of the historical and political context in which Lipschutz developed his intellectual and indigenist trajectory. Secondly, it defines the development of Chilean anthropology, with the objective of identifying central elements of the discipline, especially during the sixties. Thirdly, it registers his intellectual bet for a critical anthropology and his impulse to the "philosophy of praxis", exposing the characteristics of his political commitment. Fourthly, it examines the context and use of the categories of "tribe" and "community", defining what will be called an "anthropological Marxism", that is, a certain "theoretical and political configuration" that allowed Lipschutz to intervene in certain national political debates. Finally, it will analyze the relationship between Lipschutz's intellectual perspective and the socialist government of the Unidad Popular (1970-1973), whose main expression crystallized in the drafting of a new Indigenous Law (1972) and the contribution of his theoretical categories to the discussion of the legislative project itself. The article argues that Lipschutz managed to articulate his indigenist, Marxist and anthropological perspective to the new political scenario inaugurated by the Unidad Popular, linking himself with the demands of a new generation of Mapuche leaders and militants, one of the most forgotten actors of the "Chilean road to socialism". This perspective to think the indigenous reality of the continent -and especially the Mapuche question in Chile- was an original attempt within the history of Chilean and Latin American indigenism in the 20th century. [ABSTRACT FROM AUTHOR]

Though commercially successful at home and widely recognized abroad, Roberto Gavalddn's 1960 film Macario has been underexamined by critics and scholars due to its effortful artistic pretensions, strategies for exalting popular nationalist culture, connections to foreign cultural products, and place within Mexican film history's narrative of post-golden age decline. In alignment with recent scholarship questioning the role of tastemakers and their verdicts on popular Mexican cinema, this article draws on Andrew Higson's theorization of national films as strategic interventions within the heterogenous and even contradictory symbolic field of national-identity discourses. Through film analysis and informed by Claudio Lomnitz's understanding of Mexico's three national totems, this study demonstrates how Gavalddn' s Macario promotes popular death culture by embedding it within key preexisting discourses tied to Mexican identity. In so doing, this article illuminates Macario's significance within Mexican cinema history as the most prominent filmic contributor to the hoisting of Mexican death culture as the symbol of mexicanidad. Moreover, this study posits Gavald6n's film as an indispensable precursor for understanding how Mexican death culture today operates matter of factly as metonym for the nation in audiovisual mediums consumed globally. [ABSTRACT FROM AUTHOR]

2022 marked the 70th anniversary of the publication of Luis Lara's Yanakuna, one of the seminal books of Andean literary indigenism. The novel has a rebellious and disruptive quality, not only because the protagonist is the most endearing female indigenous rebel in Bolivian literature, but also because it takes distance from traditional literary indigenism in how discusses the historical relationship between indigenous and national modernity. Following Hayden White's analysis of "explanation by emplotment," this article analyzes the tensions generated by the tragic mode of emplotment in the novel as a strategy to displace the vindictive romance of traditional indigenist narratives, and to construct the image of the indigenous as a modern identity in tension with the affirmation of national modernity. [ABSTRACT FROM AUTHOR]

The Instituto de Botánica Darwinion (CONICET and ANCEFyN) was founded by the end of 1910 in the San Martín district by Cristóbal María Hicken as his private botanical research laboratory. Its name honors Charles Darwin for his brilliant theory of biological evolution. In 1924, Cristóbal M. Hicken made public his desire to bequeath the Instituto de Botánica Darwinion to the National State, a fact that only materialized in 1934. But in the early '30s, he decided to move the Instituto de Botánica Darwinion to a new building located in the San Isidro district, built especially to contain the institute and also his retirement home. After 87 years of existence and five building extensions, the historic building of the Instituto de Botánica Darwinion of San Isidro maintains its integrity and attracts the attention of both the public and architecture and design professionals. Based on the study of building characteristics and the thought of Cristóbal M. Hicken, the main objective of this work is to evaluate whether the external and internal structure of the historic Darwinion building in San Isidro, together with the ornamentation and distribution of original functions of each room, respond only to an aesthetic and functional design or if, in addition, they have a symbolic meaning, a vision of the world, a silent message for those who want (and know how) to understand. With this central purpose as a guide, we carried out a multidisciplinary investigation to reconstruct Cristóbal M. Hicken's vision in the design of the Instituto de Botánica Darwinion of San Isidro. We started from the analysis of the original building in the San Martín district in search of any possible design background, to then focus the attention entirely on the building in San Isidro. Plans, public documents, correspondence, historical photographs, academic and dissemination articles of the time, pre-Hispanic South American ethnographic information, Argentine historical information between 1860 and 1930, and interviews with relatives and historians were studied. In short, the Instituto de Botánica Darwinion in San Isidro was created as a museum and a laboratory plus a home. The design of the museum agrees with the concept of "temple of Botany" manifested by Cristóbal M. Hicken himself, and whose first sign is observed in the etymology of the name of the institute. Its ornamentation is eclectic, since it combines symbols of Andean pre-Hispanic cultures with symbols of Western civilization, and it is structured according to each room (portal, front rooms, herbarium, library) and orientation (towards the street or towards the inner garden). This ornamentation works like a discourse in symbolic key with multiple messages for the visitor: it reflects an original, foundational, and ancient Argentine identity, which in turn communicates that the Darwinion is a place where a silent and fertile unveiling of the knowledge, of the secrets of evolution, takes place protected from evils and misfortunes by Nature itself. The design plan of the institute, the portal, the access terrace, and the internal garden convey desirable masonic values through the symbolic language, typical and traditional of Freemasonry. Likewise, we show evidence of Dr. Cristóbal M. Hicken's great interest in Andean pre-Hispanic cultures, of his refined knowledge of Greco-Roman mythology, his belonging to Argentine Freemasonry and consequent ability to symbolic language, and his knowledge of construction, cosmology, and analytic geometry. For these reasons, and considering his participation in the supervision of the building work declared by the newspapers of his time, the probable direct intervention of Cristóbal M. Hicken is proposed both in the design of the building of the Instituto de Botánica Darwinion of San Isidro, as well as in the design of its ornamentation. In addition, evidence is provided of the possible intervention of Arturo Prins and Fernando de Estrada in the project of the building. [ABSTRACT FROM AUTHOR]

Though commercially successful at home and widely recognized abroad, Roberto Gavaldón's 1960 film Macario has been underexamined by critics and scholars due to its effortful artistic pretensions, strategies for exalting popular nationalist culture, connections to foreign cultural products, and place within Mexican film history's narrative of post-golden age decline. In alignment with recent scholarship questioning the role of tastemakers and their verdicts on popular Mexican cinema, this article draws on Andrew Higson's theorization of national films as strategic interventions within the heterogenous and even contradictory symbolic field of national-identity discourses. Through film analysis and informed by Claudio Lomnitz's understanding of Mexico's three national totems, this study demonstrates how Gavaldón's Macario promotes popular death culture by embedding it within key preexisting discourses tied to Mexican identity. In so doing, this article illuminates Macario's significance within Mexican cinema history as the most prominent filmic contributor to the hoisting of Mexican death culture as the symbol of mexicanidad. Moreover, this study posits Gavaldón's film as an indispensable precursor for understanding how Mexican death culture today operates matter of factly as metonym for the nation in audiovisual mediums consumed globally. [ABSTRACT FROM AUTHOR]

The structure and operation of a federation’s judicial system are complex, as any student of Federal Courts well knows. But they are also core to a federation’s success. It is therefore surprising how little attention scholars have paid to the design and operation of “judicial federalism” from a comparative or theoretical perspective. In our effort to fill this gap, we rest our analysis on two key assumptions about federal judicial design: it should reinforce the continuation of the federation and ensure judicial legitimacy. We then examine how institutional design reflects these goals, focusing on the continuum between a fully integrated judiciary (one set of courts) and separate, dual judiciaries. We argue that the importance of ensuring judicial legitimacy has been overlooked, and we introduce the critical components of sociological legitimacy for federal systems: judicial integrity and judicial autochthony. Then, in a series of case studies drawn from the United States, Australia, and Canada, we analyze how these federations have managed the balance of integrity and autochthony over time. We do not seek to identify an optimal balance but intend to highlight the considerations at stake in constructing a federation’s judicial architecture—and to demonstrate that judicial federalism deserves deeper and more sustained comparative analysis, more systemic assessment by judicial and political actors, and, ultimately, greater attention from those engaged in constitutional design. In other words, with this Article, we seek to establish the field of comparative federal courts as a site of sustained and serious inquiry. [ABSTRACT FROM AUTHOR]

In 2008, in the midst of a deepening political-economic crisis, Zimbabwe's ZANU(PF) government introduced 'Indigenisation and Economic Empowerment' as a policy framework to guide the domestication of foreign firms then dominating the formal economy. At the same time, debates around resource nationalism were emerging in the country's extractives sector, which was booming in the wake of a global surge in minerals prices. The intersection of indigenisation and resource nationalism as two powerful poles of policy-making established the terrain for key extractives-sector reforms in the 2000s under the banner of indigenisation. Drawing on case study evidence from the indigenisation of a large foreign-owned mine and the experiences of community trusts set up to manage mining assets, the paper argues that indigenisation was primarily tailored to accommodate the needs of local elites and foreign-owned mining companies. While indigenisation offered opportunities for elite participation and enhanced ruling party legitimacy, it abjectly failed to transform ownership stakes in the large-scale mining sector. In contrast, local mining communities for whom indigenisation promised a stronger decision-making role were largely marginalised from participation in local mining. Five years after the 2018 scrapping of its enabling laws, indigenisation is seen as having fulfilled a performative political function benefiting the ruling ZANU(PF) at a time of political crisis. The paper concludes that any alternative, inclusive resource nationalist strategy will need to look beyond indigenisation's narrow framing to be transformational and sustainable. [ABSTRACT FROM AUTHOR]

Reflections on the coloniality that permeates Latin American archaeologies enhance their role in the legitimization of national projects in tension with indigenous populations. These approaches prompt the adoption of an anthropological approach centered on the political uses of the past when studying the history of Latin American archaeologies. This, instead of a purely historiographical use. The history of Bolivian archaeology suggests that the National Revolution of 1952 was a point of rupture between the liberal and nationalist narratives. The purpose of this article is to discuss this postulate by considering the political uses of the past. To do so, we analyze the archaeological work of Arthur Posnansky, which covers four decades (1904-1946) of transformations in the ideologies and policies of the Bolivian State towards indigenous populations: the rise and decline of the liberal state, the indigenist-telurist proposal, and a nationalism that gave rise to the Revolution of 1952. We embark on a detailed diachronic journey through Posnansky's archaeological work, concentrating on his narratives on the origin of pre-Hispanic populations, their characterization and valuation, the mechanisms of rupture between the present and the past, and their relations with contemporary indigenous populations. This journey is further complemented by considering political contexts and intellectual influences. We posit that Posnansky developed two narratives: one adapted to the liberal moment and the other to indigenism, and that his second narrative is analogous to the one produced after 1952. This new perspective raises questions about the relationship between archaeological narratives and politics, the role of scientific racism in contemporary Bolivia, and the importance of a comparative and cross-border emphasis in constructing a critical history of Latin American archaeologies. [ABSTRACT FROM AUTHOR]

Over the past two decades researchers have been exploring new hybrid methodologies to decolonise Indigenous mental health research. Grounded Theory with Community Participatory Action Research (CPAR), often using Indigenist methods, is the most common. Grounded Theory's claim to rigour is its transparent, organised process of sifting and theme finding, while CPAR respects Indigenous self-determination and Indigenous ways of knowing doing and being, involving Indigenous research participants in all stages of the research from data collection to analysis. On the surface it would seem to be the ideal methodological approach to navigate the cultural divide. However, this article will argue that Grounded Theory's inherent weakness is in the process of thematic analysis, which uses consensus during the analysis phase to find dominant themes. Drawing on the social systems theory of Niklas Luhmann and the political theory of Chantal Mouffe, this article will argue for a group process of "agonistic pluralism" instead. Searching for shared truths has a tendency to smooth out differences. The article proposes an approach for configuring a research team and conducting team analysis that struggles with, and accounts for, dissonances, disagreements and differences. Furthermore, it argues these differences should be recorded as important findings along with agreed themes. The approach has been developed to explore community perspectives on the relationship between culture and health, and in turn, to develop culturally appropriate mental health therapies for First Nations young people within a Western paediatric hospital. [ABSTRACT FROM AUTHOR]

In this article, we propose to analyze the representations of indigenous people and the spaces attributed to them in the Mexican film Rio Escondido (1947). Directed by Emílio Fernández and photographed by Gabriel Figueroa, Rio Escondido tells the story of Rosaura, a rural teacher who responds to the presidential call to bring education to a remote indigenous village. Aiming at the development of the analysis, we will focus on the filmic work, also considering the politicalcultural context in which the source is inserted and the rich dialogue that marks the visual arts and Mexican national representations. Specifically about this dialogue, Diego Rivera's mural, Epopeya del pueblo mexicana, present in the film narrative, will also be the target of our reflections. We will base ourselves on theoretical-methodological discussions focused on the national identity of the Mexican case and on the analysis of cinematographic images. We start from the understanding that, despite the relevance attributed to indigenous peoples in the Mexican sociocultural formation and in the arts from the 1920s to the 1940s, visual representations assign them roles that place them on the margins, as supporting and passive ones. [ABSTRACT FROM AUTHOR]

The role of physiologist José Joaquín Izquierdo Raudón in the eugenics movement of the 1920s and indigenism of the 1930s is studied, with his pivot from eugenics to indigenism as a common thread. The important relationship between medical doctors and anthropologists in the Mexican scientific community of the period is emphasized. [ABSTRACT FROM AUTHOR]

In this theoretical-interpretative writing, we use the concepts of the Ecuadorian philosopher Bolívar Echeverría "whiteness" and "baroque ethos" to relate them to the analysis of certain current indigenous movements as alternatives to the Eurocentric capitalist model typical of "western" modernity. For this, we make a brief tour of the most relevant political aspects as normative achievements of global indigenism, in order to understand them as resistance to the hegemonic model of Eurocentric modernity that supposedly universalizes a concrete way of understanding nature-culture relations; labor-capital; individual-community. In the final part, we describe certain cases from the global South, especially Guarani spirituality in the border area, as indigenous counter-hegemonies and their contribution to the realization of alternative models to understand, live and transform capitalism. As conclusions we advance towards a philosophicalanthropological reflection that serves as a critique of capitalist ethnocentrism but also of the moral relativism typical of the beginnings of the anthropological discipline. [ABSTRACT FROM AUTHOR]

This paper will present and analyze the ideological components of the doctrine of Sabino Arana, the intellectual and political father of Basque nationalism. Going directly to the sources, we will unravel the main components of his doctrine. We can see that two are the main ingredients in the construction of it: religious integrism and racism. We will verify that even the linguistic issue -the preservation of the Basque language-had to do with the preservation of ethnic purity. Such elements, closely correlated, are linked with some others. Indeed, in Arana's ideology we will also find abundant doses of xenophobia, ruralism, traditionalism, indigenism, isolationism, reactionism, anti-liberalism, anti-socialism and anti-Spanish sentiment. [ABSTRACT FROM AUTHOR]

Objectives: to evaluate longitudinal change in anemia and its association with indigenous status, socioeconomic status (SES), and food insecurity (FI) in Mexican children. Methods: a longitudinal study in 1164 children under 18 months of age in rural communities. Hemoglobin concentration was measured in 2008 and 2012, and changes in anemia status were determined. Indigenous status, SES and FI were obtained in 2008, and their associations with four categories of change in anemia status were assessed through multinomial logistic regression models including adjustment covariates. Results: in 2008, 40.5 % of children had anemia, and 85.2 % of these did not have anemia in 2012, whereas 9.9 % of those who did not have anemia in 2008 had developed it in 2012. The distributions of the categories of change in anemia status were not associated with FI, while statistically significant differences were detected according to indigenism and NSE. Conclusions: the high prevalence of anemia that affects the child population justifies the implementation of interventions based on evidence, of proven effectiveness to combat it. [ABSTRACT FROM AUTHOR]

Since the early 2000s the literature on the Ga code of silence, or what is often referred to as a ban on drumming and noise-making, has focused predominantly on the violent clashes that emerge between the Ga Traditional Council, and Pentecostal and Charismatic churches in Accra during the commemoration of the annual Ga H ɔ m ɔ w ɔ harvest festival. With most scholars perceiving the code as a ritual that instigates conflict, it has become a dominant point of reference for discussing conflict-related matters in Accra and Ghana in general. My interest here, however, is not to examine the code in relation to the conflicts it incites. As a 'native researcher' and ethnomusicologist, my findings suggest that the Ga code is about more than provoking conflict or settling scores with churches or non-Ga residents in Accra. The code presents selective Ga communities with an opportune moment to undergo a degree of introspection through the mediation on indigenous notions of sound and silence so as to renew themselves. In this article, I explore from a Teshie perspective the notions of the code and how it impacts the music performances of the H ɔ m ɔ w ɔ festival. I argue that the Ga code, to borrow from Turner (1979), is a 'frame' within which Ga society is enabled to inspect itself. [ABSTRACT FROM AUTHOR]

Objective/context: In the early twentieth century, Peru rejected legal pluralism and, once again, selected a highly European-inflected penal code, undergirded by the prevailing tenets of legal positivism. In doing so, criminal courts became a particularly contested site, where indigenous and mestizas (mixed-race) women shaped and negotiated racial sentiments constructed around their sexuality. In also shaping the meaning of the law itself, I contend that virginity—or lack thereof—patterned legal positivism in Peru. I first detail the historical impact of legal positivism on Peru’s judiciary. I then showcase women’s courtroom narratives (alongside other juridical testimonies) that reveal their struggle for political inclusion. Methodology: This article is built from an analysis of primary and original archival data and is the synthesis of 55 cases of alleged sexual transgressions occurring in the region of Cuzco from 1924 to 1949. Originality: This paper is significant because it is one of only a few that examine the history of legal positivism and rape prosecution in the early twentieth century by incorporating primary archival data to show how women were protagonists in shaping Peru’s unique legal, political and cultural history. Conclusions: Expanding the arguments of imminent Andean scholars of postcolonialism, I argue that the ‘coloniality of law’ in Peru is illuminated by the collusion of legal positivism and fin de siècle racial ideologies that created a new subjectivity for women. In addition to refashioning repressive honor codes (literally embodied in ideas about morality and chastity), the new penal code also broadened a gap where indigenous and mestizo women argued their juridical humanity in criminal courts. [ABSTRACT FROM AUTHOR]

This article studies the translation of "less-translated" languages by tracking both the existence or not of indigenous literature translated into Spanish in two Peruvian avant-garde literary journals of the twenties: Boletín Titikaka (1926–1930) and Amauta (1926–1930). Though Boletín Titikaka and Amauta represent quite different literary experiences, these periodicals nevertheless gather together renown intellectuals (such as the poet Gamaliel Churata or the Marxist theorist and politician José Carlos Mariátegui) concerned with the issues of national and regional identity and literary change. The topic of indigenous literatures is tackled thus by means of a singular avant-garde proposal in both periodicals. Although both magazines are considered "indigenist" and lefty–and even Marxist–publications, they show different and even antagonic approaches of the Spanish and Quechua relationship. By the analysis of the position of each periodical concerning native and foreign languages and literatures, the article problematizes topics such as "indigenism," "indoamericanism," "Andinism," and "continentalism." In more general words, it explores the relationship between the local, the national, and the global, through a Latin American lens. [ABSTRACT FROM AUTHOR]

Trans-Indigenous education encompasses spaces, practices, and programs that allow diverse histories, cultures, and experiences to be shared among diverse Indigenous students. Trans-Indigenous education attends to the interpersonal and spatial dimensions existing in higher education settings that center diverse Indigenous knowledges to build communities based on a shared consciousness. This article highlights the ways that American Indian/Alaska Native (AIAN) and Native Hawaiian/Pacific Islander (NHPI) students engaged in trans-Indigenous education across Tovaangar (what is known as the Los Angeles Basin). We offer insights from four trans-Indigenous higher education programs at UCLA and the Claremont Colleges. We conclude by providing trans-Indigenous education as an anti/decolonial framework, arguing that these spaces have the potential to foster relationalities among people and place and reinforce Indigenous knowledge systems that are transformational while providing stronger networks of support among diverse Indigenous students. [ABSTRACT FROM AUTHOR]

This article explores relationality and relational accountability in Indigenous education, contextualizing these processes within a current US-wide study of Indigenous-language immersion (ILI) schooling. With the goals of promoting language and culture revitalization alongside education equity, self-determination, and community well-being, ILI exemplifies a form of holistic education. The teacher's quote that gives title to this article speaks to the multifaceted relationality at the heart of ILI, expressing Indigeneity as being in relationship with each other, place, and the more-than-human world. These relations are given meaning through the Indigenous language. Situating our analysis within a paradigm of storywork, we present the storied vignettes of parents, teachers, school leaders, and youth at diverse ILI schools. We provide a comparative analysis, drawing out the implications for Indigenous education and for schooling more generally, asking, How might a focus on relationality enable schools to be more responsive, respectful, and reciprocally engaged with their students, families, and communities? [ABSTRACT FROM AUTHOR]

The lives of minoritized migrant youth are marked—although distinctly—by histories and contemporary practices of exclusion. As subjects who are refused (or refuse) recognition as members of settler-colonial or postcolonial states, these youth often contend with disaffection within the spaces where their lives unfold. Informed by a research collaboration with migrant newcomer youth in France, this article engages autobiographical histories and Indigenous theoretical frames to explore how critical youth-directed research may enable new relationalities and youth political subjectivities. The consonant experiences and histories of migration that emerged in this research—in discussions of displacement, surveillance, reorientation, and movements through school spaces—raise questions of what approaches to research on youth political subjectivities are needed when disaffection and displacement are shared conditions. Exploring these questions with migrant newcomer youth yields insights on how research can constitute a terrain for imagining new relationalities and possibilities of belonging. [ABSTRACT FROM AUTHOR]

As a project of state political and economic agendas, the schooling of Indigenous peoples has historically tended to reflect everyone else's values, standards, and objectives but our own. However, for Indigenous communities, education is part of an array of long-term self-determination strategies that serve Indigenous autonomy, which is undergirded by Indigenous knowledge systems that encompass the political, economic, environmental, health, social, and cultural lives of Indigenous communities. Accordingly, Indigenous education in its many designs is founded in Indigenous struggles for interlinking forms and realizations of justice that recognize environmental dignity as indivisible from human life. Furthermore, the philosophies and enactments that sustain Indigenous autonomy in one place are never removed from other Indigenous places and the efforts of their people. This bridging across Indigenous worlds and our distinct and collective decolonial and interepistemic meanings of education constitute comparative Indigenous education , which is the focus of this themed issue. [ABSTRACT FROM AUTHOR]

Antonio Melis was an Italian intellectual closely acquainted with Latin American and Peruvian literature. He was a researcher whose passion and academic work confirmed his well-read documentation on the Andean world since he identified with the spirit of the thought of Mariátegui. The teaching and cultural projects of the professor from Siena are centered on his literary interest in Andean indigenist narrative. He promoted a better understanding of the social conflict that permeates the life and works of Arguedas. Melis translated into Italian many Arguedian texts and made the value of Quechua as well as the intercultural approach even more evident. The essay appreciates his commitment, especially regarding the translation of Arguedas's culture and poetics. [ABSTRACT FROM AUTHOR]

To speak of Juan Rulfo is to exalt a literary figure, whose fame crossed borders with only two books, Pedro Páramo and El llano en llamas. In these volumes the national aspect appeared as an obligatory reference. However, there is another area in Rulfo’s work where the aesthetics of photography come to the fore. Despite his artistic quality, he considered himself an amateur photographer; he never wanted to share credits with the great masters of that time in México, such as Lola or Manuel Álvarez Bravo, Nacho López or Kati Horna. Locating his images together with his literature gives us an enriched vision of Rulfo. In this space, it is about showing a Rulfo photographer who expresses himself in images that are at the height of his books. [ABSTRACT FROM AUTHOR]

We analyze the book Los hongos alucinantes (1964), by Fernando Benítez (1912-2000), through three main approaches: first, as a successor and reformer of the Mexican Indigenista Literature of the 1950s; second, as a border text between literature, journalism and ethnography, in which Benítez "authorizes" himself through specific strategies; third, as a critical text of the anthropological discipline. Strongly influenced by the counterculture of the time and by Literary Indigenismo, Los hongos alucinantes imitates an ethnographic study and creates a border text. His ethnographic immersion and the scriptural strategies used (Clifford Geertz's "being there") reveal the "authorization" Benítez employs to legitimize his position. [ABSTRACT FROM AUTHOR]

In this article I will present a critical reading off the wellknown Lascasian humanims whitin the philosophy in Latin American liberation. This reading was made at the end of the sixties, that is to say, it is located at the origin of this wellknown philosophical tradition that was later popularized in a more systematic way by the group of Argentine philosophers to whom the founding of said philosophy is usually attributed. We will find in the approaches of the Peruvian philosopher Augusto Salazar Bondy a reading that will include early on some postulates that could be closer to feminist philosophy and indigenist philosophy. [ABSTRACT FROM AUTHOR]

The way in which indigenous cinema collaborated in the construction of national identity based on Mexican nationalism to the detriment of image and concept of the indigenous in our country from the dialogism proposed by Bajtín (author, exotopy and alterity) is analyzed. To model this analysis, the film Chilam Balam (1955) by Íñigo de Martino is approached. Once the armed phase of the Mexican Revolution was over, the construction of a national identity was undertaken to generate cohesion around the national project. Activities such as education, art and the media were preponderant in disseminating national discourses to all levels of Mexican society. [ABSTRACT FROM AUTHOR]

This essay investigates how Arif Dirk's works are interpreted in Taiwan through the lens of language politics and argues that postcolonialism, the dominant epistemology, has been central in mediating the translation and interpretation of his works. It traces back the debates in the 1990s over postcolonialism and points out that postcolonial cultural hybridity has been used as the "unquestioned truth" to maintain the colonizer's language and dismantle the nativist project of recovering lost languages and cultures. In this process, Dirlik's works are appropriated to legitimize the colonizer's status quo. This essay demonstrates how Dirlik's engagement with "the colonial" in his later years helps to theorize contemporary forms of injustices committed by the nation state under global capitalism and offers a radical critique of our postcolonial present in Taiwan. By reading his critique of postcolonialism, we show how Dirlik's works can be used to challenge the legitimacy of the ROC as a colonial state. By excavating his notion of indigenism and its spirit of utopianism, we hope to engage with the Tâi-gí movement in reviving a language that is on its way to extinction. [ABSTRACT FROM AUTHOR]

This article analyzes a set of interviews with Mapuche poets proposing a metadiscursive articulation between the literary field (poetry) and the journalistic field (interview). The corpus analisys's suggest the existence of three tension in poetic practice that can be seen in interviews with the authors. These tensions are manifested in three fundamental binomials that function here as categories of analysis: high-low culture; public-private distinction and dynamic articulation between identity-alterity. Finally, an intercultural dimension it is proposes as an articulating pivot of categories previously implemented and analyzed in Mapuche poetry. [ABSTRACT FROM AUTHOR]

Since the beginning of the 21st century, but mainly as of 2006, in the Republic of Ecuador a significant indigenous influence was felt at the socio-political level, which was manifested in constitutional texts, state development plans and public policies. We will analyze certain inputs that the indigenous peoples have offered in the Andean country and that have represented elements of resistance against neoliberal hegemony and extractive developmentalism. Specifically, we will examine how discourses and practices have been built around Good Living (Sumak Kawsay) and how such process is articulated with more advanced global logics of indigenism in the Latin American region. We will verify what it means, politically and epistemically, the commitment that Ecuador has made to endow the country with the rights of nature and to define itself, for the first time in its history, as plurinational and multiethnic. [ABSTRACT FROM AUTHOR]

This article is part of a Book Forum review of Sanjib Baruah's book In the Name of the Nation: India and its Northeast (2020). The Book Forum consists of individual commentaries on this text by five interested scholars, followed by a response by the author. The article may be read individually or alongside the other contributions to the Forum, which together constitute a comprehensive discussion of the themes and arguments in the book. [ABSTRACT FROM AUTHOR]

In recent decades in some Latin American countries there has been a renewed social, political and cultural mobilization by indigenous communities. In order to frame this mobilization historically, this article makes a historical sociology of the so-called indigenous question related to the first peoples in Hispanic American contemporary history. eoretically, within the relations between the social, political, economic and cultural orders, a sociology of the cultural-interpretative order is proposed, understood as a legitimating base of the social, economic and politicolegal orders. e analysis focuses on the coevolution of two aspects: a) the relation between the cultural-interpretative order and the socioeconomic conflicts affecting indigenous groups, with special attention to the land issue; and b) the external factors that have shaped region's internal dynamics in the cultural-interpretative order. Divided in eight periods since independence until now, it is analyzed how in three domains in the dominant cultural-order (the modernizing politico-intellectual elite, the modern and contemporary literature, and the social science) there has been no adequate understanding of the indigenous problem, and no promotion of ways to accommodate them within their respective nation-states. e recent indigenous mobilization in the cultural-interpretative order must be understood as a response to that historical marginalization. [ABSTRACT FROM AUTHOR]

On December 2, 1915, in Azángaro (Puno), there was a peasant uprising on the San José farm. The sources that recorded this event indicate that an Inca-inspired leader who called himself "Rumi Maki Ccori Zoncco" participated in said rebellion. Contemporary writers and journalists and even subsequent researchers have written about this legendary figure, whose real name might have been Teodomiro Gutiérrez Cuevas (1864-¿?). Although in some cases we can observe analyses from a cultural approach (incaistas or indigenistas, for example), I believe that there has been no detailed explanation of the cultural implications from those who dedicated lines to Rumi Maki's figure. For this reason, my main purpose is to read the San José uprising in that direction. To this end, I will use three rhetoric modalities: the incaista (José Carlos Mariátegui), the indigenista (Dora Mayer, Manuel González Prada, Francisco Chukiwanka) and the gamonalista (Sebastián Urquiaga, Angelino Lizares). From here on, I will analyze the the rethorical type of each writing modality that represented Rumi Maki. [ABSTRACT FROM AUTHOR]

This paper aims to examine the indigenization discourse in mainland China by charting its evolution in shifting historical contexts. Three phases are distinguished. In the 1980's, the idea of indigenization or "sinicization" was promulgated by Taiwanese and American Chinese social scientists. In taking up the idea, the early indigenization discourse in mainland China embraced rather than rejected positivism and modernity. The second phase is the 1990's to 2000's, when remarkable efforts at indigenization were made in the theory of social change, social psychology and post‐positivist philosophy. Yet these efforts did not constitute a pointed critique of Western social science. Most recently, there is a revival of interest in the indigenization idea, as evident in a major controversy over its adequacy and relevance in the Chinese context. While the call for indigenization is gaining currency, there is a concurrent trend of coalescence with the state‐sanctioned program of building "discursive power". [ABSTRACT FROM AUTHOR]

The standard story of Australian national cultural development revolves around a fundamental conflict between the forces of empire loyalism or universalism on the one hand and Australian nationalism on the other. Yet this narrative structure neglects the complexities of the settler-colonial, as distinct from the colonial, situation. This article is premised on the proposition that the settler-colonial situation is conditioned by a triangular system of relationships involving settler, metropolitan and Indigenous agencies. In this schema, the settler is compelled towards both indigenisation and neo-European replication, while both trajectories are similarly founded on the prior displacement of pre-existing Indigenous populations. While at certain historical moments exclusive emphasis on the settler–metropole relation may be maintained, at others the disavowal of the settler–indigene relation common to both sides of the "two Australias" divide is rendered untenable by changing circumstances. It is into such a moment this article aims to situate its subjects—Rex Ingamells and the Jindyworobaks—and it does so with reference to the correspondences between Jindyworobak indigenism and the indigenising settler nationalism evident in the "salvage linguistics" of Ted Strehlow. In doing so, the article aims to reveal the complexities and persistence of what it terms the settler predicament. [ABSTRACT FROM AUTHOR]

Oswaldo Guayasamín, a painter from Ecuador, who was the successor of the mural movement started in Mexico, is also known as a writer who influenced the establishment of a modern nation-state in Latin America and the cultivation of a national identity based on indigenism. However, in the second half of the 20th century indigenism gradually lost its influence; at the same time that it was deconstructed, the mural movement and its metadiscourse about the nation, state, and ethnic identity, gained attention. In this process, Oswaldo Guayasamín the painter should become a painter of the past, and is still loved by many people. Basically, Guayasamín, as a basic form, uses human bones and skeletons which remain long after death; in the Mexican “Day of the Dead” tradition, it can be considered as the soul of a human. Also, human remains are materials that inevitably produce images of death or pessimism. When deep and dark emotions such as sadness and misery are expressed in the form of a skeleton, the viewer of paintings will sympathize with these feelings. These pessimistic feelings make the viewer feel compassion. There could be a variety of reasons to be addicted to this painter's paintings, such as the bizarre use of colors and the humorous expressions of the figures, which call for one’s attention. However, the case of Guayasamín suggests something more, as his paintings contain sadness and pain, even in the paintings express maternal love, but with a gloomy shadow. He also stated in various interviews that his paintings contained misery that he felt was necessary to express in his paintings. It would not be too much to say that his paintings are powerful because they let the people sympathize with the misery that he expressed. His works express a very Latin American panorama of emotions and situations, but paradoxically show that his artistry appeals to the universal emotions of humans. [ABSTRACT FROM AUTHOR]

This special issue on the life and legacy of Bernard Narokobi documents and contextualizes Narokobi's life and thought. A central figure in Papua New Guinea's transition from Australian territory to independent nation, Narokobi was a jurist, philosopher, and poet who is best remembered for making 'the Melanesian Way' an important theme – if not the guiding ideological principle – in the discourse of independence in Papua New Guinea. In looking closely at Narokobi's biography, the collection also contributes to a growing body of work on political life writing in the Pacific. The collection speaks to Narokobi's role as a theorist of Oceanic modernity more broadly, one who deserves a place alongside two other important philosophers of Pacific independence, Epeli Hau'ofa and Jean-Marie Tjibaou, as one of the main visionaries of Pacific decolonization and Oceanic modernity of the post-war period. [ABSTRACT FROM AUTHOR]

Taking an analytical-descriptive and synthetical approach, this article presents a retrospective construction of the Ecuadorian indigenist school of good living from the current conception of good living as the sumak kawsay currently held by Ecuadorian indigenist intellectuals, assuming that thought on good living evolves within competitive epistemic communities. To that end, the thought on good living of this school has been characterized by nine criteria used in studies of schools of development, the various intellectuals that comprise this school have been identified and grouped into four categories, the institutional and intellectual factors that have contributed to the emergence of this school have been determined, and the main criticisms received and their countercriticism have been summarized. [ABSTRACT FROM AUTHOR]

The article aims to investigate how are the religious practices of the Afro-indigenous matrix in the Quilombo do Cria-ú, analyzing the religious worldviews and healing practices performed through prayers, blessings, and use of medicinal plants carried out by the current community benedictors. For data collection, we used participant observation resources, semi-structured interviews, and descriptive analysis of data found in the field. As a result of this study we have the (re) knowledge of the benedictors as legitimate heirs of the Afro-indigenous religious traditions of the Amazon because, through their traditional knowledge, these black and Quilombola women perpetuate the memories, relationships, interactions and social networks woven between Africans and indigenous peoples in the Amazon territory. [ABSTRACT FROM AUTHOR]

Fausto Reinaga (1906-1994) from Bolivia is considered one of the most important «indio» thinkers of decolonization. After delineating some outlines of a psychology of decolonization and brief notes on life and work of Reinaga three of his writings belonging to different phases of his intellectual production are analyzed with particular attention to his concept of education: Franz Tamayo y la revolución boliviana (1956), La revolución india (1970/2007) and América india y occidente (1974/2014). The readings show different aspects of Reinaga’s concept of education in and for Bolivia/Indoamérica as for example a severe critique towards (rural) school or an alphabetization in Spanish and efforts to improve «indio» self-esteem taking off from a re-reading of Bolivian history as an «heroic “indio” epic». These and related aspects are discussed in reference to the different phases of Reinaga’s work and indigenist discourses. Although Reinaga is an indianist thinker who criticizes severely indigenist discourses he also shares some of their central ideas. [ABSTRACT FROM AUTHOR]

In the present article, the indigenisms that appear in the Boletín Titikaka (Puno, Perú, 1926-1930) are reviewed as a way to approach the complexity of the indigenous movement in the 1920s. Indigenisms of social, economic and cultural base can be distinguished, thought from the centrality of Lima or elaborated in cities of the Andes like Puno. The indigenist stories that appeared in the Bulletin during the last years of publication are also reviewed, proposing a reading where, rather than considering traditional narratives close to realism or costumbrismo, they are observed from the way in which the possibilities of a cultural dialogue appear. It follows that lyricism, magical thinking and the testimonial narrative form constitute the elements that distance these stories from realism. [ABSTRACT FROM AUTHOR]

This article starts by placing the work of Ricardo Rojas in the history and the various stages of Argentine indigenism, from the cycle of the Revolutions of independence to the radical indigenismo of the 60s and 70s, through the juncture of the Centennial of Argentina. In this context, we question ourselves about the scope of the redist indigenism as a project of national-state foundation from its location in the general pacts of the liberal-oligarchic regime, investigating for it in its use of the metaphors of the blood and the earth. Finally, from a general assessment and in dialogue with other authors, we review his conception of miscegenation and his legacy for the later developments of national indigenism. [ABSTRACT FROM AUTHOR]