Latin American Anthropology

Este artículo presenta una crítica local del clientelismo en México, expresada en el
lenguaje de jugar al fútbol y la forma de animar. Los miembros jóvenes y varones de un club de aficionados al fútbol, que apoyan a un equipo conocido por la juventud de sus jugadores, conceptualizan la durabilidad, la rigidez y la extensión del clientelismo a
través de una analogía con la manera aburrida y cautelosa de jugar y animar que tienen los jugadores y aficionados de los equipos rivales. Los miembros del club aseguran que ellos y los jugadores de su equipo, a diferencia de la mayoría de los miembros de la sociedad mexicana, viven fuera de la influencia del clientelismo, puesto que aún no se han transformado en clientes gracias a su juventud. Su alternativa al clientelismo no es la democracia moderna o la racionalidad burocrática, sino más bien, un juego de fútbol, la animación u otra actividad inspirada en el ferviente amor y caracterizado por la espontaneidad, pasión y creatividad. Esta crítica local sirve como un recordatorio de un comentario social serio que no sigue la forma de una ideología política y que es encontrado en otros contextos, como por ejemplo, en el estadio de fútbol, frecuentemente no tenido en cuenta por los científicos sociales.

This is an insightful and timely book both methodologically and theoretically. It provides breadth and depth through the combination of deep ethnography and broad ethnological contextualization. This work is based on nearly 20 years of research in this community, including extensive periods when Sarah Hautzinger was immersed in a low-income neighborhood and the daily workings of a police station specializing in domestic abuse cases. This author takes every possible care to provide deep, multifaceted, and informed analyses. She is never satisfied with the easy answer and plumbs the data and her experience to question assumptions and shed light on the diverse and controversial cultural changes associated with domestic abuse, women's rights movements, and the penal system in the new Brazilian democracy. The book's title refers to Ruth Landes's 1947 monograph, The City of Women. Landes, a student of Franz Boas, conducted fieldwork in Salvador, Bahia in 1938 and 1939. Landes came to the conclusion that the women of Salvador, Bahia, enjoyed public power in religious affairs that contrasted with assumptions regarding the predominance of male dominance in Latin America. Hautzinger explains that Landes's study was not well-received at the time and was critiqued as a "tourist account" because it was ahead of its time. Landes and Hautzinger take historic approaches, situating Afro-Brazilian culture in relation to colonialism, slavery, and urbanization, and emphasize cultural plurality and fluidity. While Hautzinger somewhat agrees

Memes have become an important linguistic tool not only for communicating emotions and ideas, but also are integral to constructing the self in online space. This paper concentrates on copper miners in northern Chile and the ways they use memes to make claims related to (hetero)sexuality, mestizaje, and nationalism. With men at the mine during week-long shifts and families in towns several hours away, social media is important for maintaining communication as well as representing the self. Miners present their labor as central to their sense of self, with memes that indirectly index heterosexuality, modernity associated with resource extraction, and racial mestizaje linked to nationalism. The visibility of these memes across spaces of both mine and town gives men an opportunity to construct a cohesive digital self, with implications for reinforcing assumptions about what is appropriate gender performance.

east carolina universit y r e s u m e n Este artículo examina el diseño arquitectónico esculpido compuesto por una kallanka, una piedra labrada/enfatizada y una plaza en varios asentamientos Inka, y analiza como este diseño materializaba aspectos de la ideología del estado Inka. Una kallanka es una larga y publica estructura rectangular con numerosas puertas abriendo sobre una plaza. La plaza exhibe una piedra especial que podía quedarse tal cual, sin modificación, o al contrario presentarse tallada en un asiento. En la mayoría de los casos, la roca enfatizada era parte del concepto complejo del usnu que muchas veces tenía la forma física de una plataforma arquitectónica. Usnus podían ser asientos de un gobernante o asientos del Sol. La coincidencia filosófica entre la piedra y el usnu evoca varias asociaciones simbólicas. Este diseño existía en Cusco y también en diversas haciendas reales y ciudades elegidas en las fronteras del imperio Inka. Además las rocas enfatizadas eran relacionadas a espacios neutrales y a centros sagrados. Esto demuestra que gobernantes Inka usaron el diseño de manera personal para legitimar su autoridad política.

agrarian reform in chapter 3, where the Mexican Communist Party came closest to building a "mass base." Carr challenges the notion that the mid-1930s worker-peasant groups can be pigeonholed into tidy definitions of proletarian versus agrarian mobilization. While it is true that capitalist social relations and modes of production predominated in the Laguna region, the proletarianized labor force was fluid due to seasonal fluctuations in employment. Demands for land distribution, then, became an avenue to job security rather than simply the fulfillment of an agrarian agenda (pp.81-85).

1 HE CONSTITUTION OF Argentina as a nation-state in the late 19th century was based on the systematic attempt to eliminate, silence, or assimilate its indigenous population. The elites of the time defined the idea of "the Argentinean nation" in tension with what they imagined as its opposite: el desierto (the desert), the term then widely used to refer to the territories of the Pampas, Patagonia, and the Gran Chaco inhabited by indigenous groups that resisted, arms-in-hand, the advance of the state. The naming of these places as "deserts" captures the dialectic of civilization and barbarism that mobilized the emergence of this nation-state, for what defined these geographies was not their physical landscape or lack of human populations but their absence of state control, capitalism, and civilization (see Halperin Dongui 1982; Arengo 1996; Wright 1998). By the turn of the 20th century, large military campaigns to Pampa-Patagonia and the Chaco, land expropriation fueling the emergence of an agrarian capitalism, and massive European immigration consolidated the transformation of el desierto into a new nation-state arising from its barbarian prehistory.

universit y of california, santa cruz r e s u m e n Este artículo explora las políticas de representación y alianza entre organizaciones garífunas e indígenas en Honduras, trazando el desarrollo de una convergencia afroindígena que ha venido desarrollando rupturas internas en los últimos años. La versión hondureña de multiculturalismo representa quizás el caso más claro en Latinoamérica en donde las poblaciones indígenas y afrodescendientes han sido "reconocidas" como sujetos étnicos con condiciones legales equivalentes. Al enfocarme en las historias recientes de los procesos organizativos político-culturales garífunas, muestro cómo los garífunas se "visibilizaron" como un pueblo "autóctono" con derechos "indígenas" derribando así las frecuentes distinciones entre "lo negro" y "lo indígena." Luego, analizo tensiones recientes dentro de las organizaciones étnicas en relación a las políticas multiculturales del estado. Aunque la equivalencia jurídica establecida en los años noventa entre Garífunas e indígenas no ha sido abiertamente desafiada por el estado, los esfuerzos gubernamentales por marginar la más fuerte corriente de oposición del activismo étnico han contribuido a crear divisiones entre organizaciones étnicas y alianzas afroindígenas.

English:
This work briefly analyzes the so called Amerindian Perspectivism, a theoretical approach that is gaining academic momentum in the framework of the ethnology of South American indigenous peoples. Even though I will not cover all of its features, contributions nor criticism, I suggest a few comments identifying the academic context within which it spread out, stressing the political economy of knowledge production from a postcolonial standpoint. While my perspective does not originate in the ethnographic core of this current, i.e. the Amazon region, it aims at surpassing its regional constraints,  locating the analysis theoretically in the study of Non-Western ontologies, a classic topic of anthropology of religion all over the world.

Spanish:
En este trabajo presentaré unas notas generales sobre el llamado perspectivismo amerindio, corriente teórica que está ganando espacio académico en el marco de los estudios antropológicos de sociedades indígenas de América del Sur. Aquí no agotaré la totalidad de sus particularidades, contribuciones o críticas, sino que esbozaré algunas observaciones preliminares, identificando asimismo el contexto académico más general de donde surge y aspectos relacionados con la economía política de la producción de conocimiento antropológico basado en una perspectiva postcolonial. Mi punto de vista, en un principio exterior al núcleo central etnográfico de esta corriente teórica etnológica, cuyo corazón se ubica en la región amazónica, será de índole más amplia en términos regionales, así como desde la teoría antropológica que se interesa por las ontologías no occidentales, especialmente la antropología de la religión.

Este ensayo explora las posibilidades y los obstaculos para que surja un sentido mutuo de identidad "latina", o latinidad, entre dos de los grupos latinoamericanos de mayor presencia numdrica e historica en los Estados Unidos. Basado en investigaciones etnograficas en Chicago, una de las pocas ciudades donde los mexicanos y puertorriquenos han residido por decadas, este estudio analiza las relaciones socio-politicas entre puertorriquenos y migrantes mexicanos y entre cada grupo y el estado-nacion estadounidense. La investigacion cuestiona la funcion de la ciudadanfa estadounidense como institution que produce desigualdad social y subordination racial dentro del marco del nacionalismo como formacidn racial en los Estados Unidos. This essay explores the possibilities for and, more importantly, the obstacles to the emergence of a shared sense of "Latino" identity, or Latinidad, between two of the largest and most historically significant Latin American groups in the United States. Based upon ethnographic research in Chicagoone of very few major sites where Mexicans and Puerto Ricans have both settled over several decades-this study is concerned with the sociopolitical relations between Mexican migrants and Puerto Ricans within the space of the U.S. nation-state. Through the critical analytic lens enabled by these two experiences and their intersections, this research is focused primarily on the politics of race and citizenship in the United States. "Racialization" and "the politics of citizenship" are posited as the central categories of our analysis.

BOOK REVIEWS 99 museums. Without the collectors, it would have been impossible for American museums to build what have become the finest East Asian collections in the world. By the same token, museums stimulate and determine the collecting of East Asian art. Finally, Cohen, by looking at "the relationship between art and politics, the importance of art and culture in international relations," concludes that "collecting art from a foreign country is an attribute of power" (p.204). The fact that more and more East Asian art could be found in the United States was a result of the growing American power in East Asia. East Asian art museums. Although most of these exhibitions were conducted by American curators, some of them were influenced by both the Japanese and the Chinese. In the Philadelphia Centennial of 1876, for instance, the Japanese Government controlled the selection of displayed objects, and emphasized "the aesthetic rather than the commonplace, high culture rather than everyday life" (p.21). Art, for both the Japanese and the Chinese, operates as symbol and propaganda. International fairs and overseas art exhibitions, as Cohen argues, are perceived "as opportunities to enhance other means of obtaining political ends" (p.205). Unfortunately, Cohen did not focus on how an exhibition was constructed. The significance of an exhibition is not what to present but how to do so.

The University of Chicago Press, 1991. xiii + 202 pp. plates, illustrations, notes, index. $24.95 (cloth). ISBN 0-226-30651-8. KATHLEEN S. FINE Fort Lewis College Marvelous Possessions is a compelling and important inquiry into the European "dream of possession" and the concomitant role of wonder revealed in late medieval and Renaissance European accounts of travel and conquest. In this carefully detailed work, Stephen Greenblatt examines the relationship between words, objects, transaction, and possession in these accounts in order to illustrate that "their overriding interest is not knowledge of the other, but practice upon the other; and ... the principal faculty involved in generating these representations is not reason but imagination" (pp.12-13). The guiding image throughout this study of European representational practices is rooted in sacred geography, as Greenblatt describes European travels, travel writing, pilgrimage and conquest in terms of movement around Jerusalem, wherein the dome of the rock is approached by going to the rim of the world. This image-underlying the warfare against Jews, Moslems, and eventually, American Indians-formed the justification for a predatory sense of wonder about the world wherein signs were interpreted, languages partially learned, and objects, bodies, and territories seized in the process of transforming metonymic associations to and representations of the sacred center to productive, metaphorical ones linked to an expanding world economy and the establishment of empire. Greenblatt centers his study of the uses of wonder in the wanderings and writings of Mandeville, Columbus, and Bernal Diaz, making useful analysis along the way of the writings of Herodotus, Martin Frobisher, Las Casas, and Montaigne to illustrate the importance of witnessing in possessing new worlds. This compulsion to witness and possess is part of a European heritage that holds most of us fiercely in its grip. Marvelous Possessions is therefore valuable for comprehending the continued importance of travel, and the continued and growing stock set on owning prehistoric relics, visiting ancient ruins, and even in the doing of anthropology wherein authoritative experience of the "other" must be authenticated within an accepted set of signs embodied in a discourse that often accepts boundaries of difference as uncritically as most European conquerors rejected them. Although Greenblatt draws on some of Tzvetan Todorov's views about discourse between Europeans and indians in the Americas, especially in seeing "discovery" as a series of speech acts, his work is a gentle critique of many of Todorov's speculations about the ultimate failure of indians to overcome what Todorov sees as a more improvisational and hence more powerful discursive style presented to them by the likes of Columbus and Cortes. These critiques I see as linked to a more general critique of ethnohistory when it attempts to get

the universit y of texas at austin r e s u m e n Los otavaleños hoy en dia se encuentran en una encrucijada de confluencias culturales nacionales e internacionales, enfrentamientos políticos, transacciones globales, economías locales mixtas, intereses corporativos, magia, religión, fuerzas cósmicas poderosas, y tecnología de punta. Estas vivencias se suman a experiencias de migración intercontinental y a nuevas oportunidades económicas para crear una diversidad pronunciada dentro de la comunidad otavaleña en el país al igual que en el extranjero. Este grupo, sin embargo, mantiene una conciencia étnica fuerte, si bien cambiante, como un solo pueblo. En este artículo demuestro como las prácticas rituales otavaleñas sobresalen como medios importantes y perdurables para la expresión cultural colectiva y la formación de identidades otavaleñas nuevas en el contexto de un panorama social bajo transformación dramática y accelerada. Las realidades de la diversidad otavaleña y los retos de una unidad étnica surgen de manera concurrente en un análisis que traza las trayectorias paralelas (opuestas) de la migración otavaleña social y geográfica hacia afuera, y el proceso simultáneo de transmigración, o retorno metafórico, por medio de la memoria y el ritual a un orígen mítico.

comment on and to reconstruct relationships imposed by colonizing powers and agents who invade and attempt to control Navajo people. But Left-Handed is far from passive in these encounters. Indeed, Brill de Ramirez interprets his narratives as forms of resistance, played out with tricksterlike finesse.

a geographer, has conducted field work in northern Mexico, especially in Sonora, and in Arizona, New Mexico, and Texas. His principal interest is cultural ecology, particularly the analysis of prehistoric and traditional present-day agricultural ecosystems, land use patterns, and settlements. He obtained Bachelor's degrees in government and geography from Texas Christian University (1974), a Master's degree from the University of Missouri-Columbia (1976), and his Doctor of Philosophy degree from the University of Oklahoma (1979). Although his graduate degrees are in geography, he received extensive training in anthropology. He was Assistant Professor of Geology and Geography at Mississippi State University for two years prior to moving to the University of Texas at Austin in 1981, where he is an Associate Professor of Geography. He has published papers on prehistoric and traditional agriculture and agricultural development theory. Cover: Aerial view of the Valley of Sonora near the town of Banamichi. The hilltop feature at center, Cerro Batonapa, is a cerro de trinchera site, Son K:4:220U. (Photo by Edwin J. Surman B.