In the United States of America today, debates among, between, and within Indian nations continue to focus on how to determine and define the boundaries of Indian ethnic identity and tribal citizenship. From the 1880s and into the 1930s, many Native people participated in similar debates as they confronted white cultural expectations regarding what it meant to be an Indian in modern American society. Using close readings of texts, images, and public performances, this book examines the literary output of four influential American Indian intellectuals who challenged long-held conceptions of Indian identity at the turn of the twentieth century. Kiara M. Vigil traces how the narrative discourses created by these figures spurred wider discussions about citizenship, race, and modernity in the United States. Vigil demonstrates how these figures deployed aspects of Native American cultural practice to authenticate their status both as indigenous peoples and as citizens of the United States.

Via military conquest, Catholic evangelization, and intercultural engagement and struggle, a vast array of knowledge circulated through the Spanish viceroyalties in Mexico and the Andes. This collection highlights the critical role that indigenous intellectuals played in this cultural ferment. Scholars of history, anthropology, literature, and art history reveal new facets of the colonial experience by emphasizing the wide range of indigenous individuals who used knowledge to subvert, undermine, critique, and sometimes enhance colonial power. Seeking to understand the political, social, and cultural impact of indigenous intellectuals, the contributors examine both ideological and practical forms of knowledge. Their understanding of "intellectual" encompasses the creators of written texts and visual representations, functionaries and bureaucrats who interacted with colonial agents and institutions, and organic intellectuals. Contributors. Elizabeth Hill Boone, Kathryn Burns, John Charles, Alan Durston, María Elena Martínez, Tristan Platt, Gabriela Ramos, Susan Schroeder, John F. Schwaller, Camilla Townsend, Eleanor Wake, Yanna Yannakakis

The conquest and colonization of the Americas marked the beginning of a social, economic, and cultural change of global scale. Most of what we know about how colonial actors understood and theorized this complex historical transformation comes from Spanish sources. This makes the few texts penned by Indigenous intellectuals in colonial times so important: they allow us to see how some of those who inhabited the colonial world in a disadvantaged position thought and felt about it. This book shines light on Indigenous perspectives through a novel interpretation of the works of the two most important Amerindian intellectuals in the Andes, Felipe Guaman Poma de Ayala and Garcilaso de la Vega, el Inca. Building on but also departing from the predominant scholarly position that views Indigenous-Spanish relations as the clash of two distinct cultures, Gonzalo Lamana argues that Guaman Poma and Garcilaso were the first Indigenous activist intellectuals and that they developed post-racial imaginaries four hundred years ago. Their texts not only highlighted Native peoples’ achievements, denounced injustice, and demanded colonial reform, but they also exposed the emerging Spanish thinking and feeling on race that was at the core of colonial forms of discrimination. These authors aimed to alter the way colonial actors saw each other and, as a result, to change the world in which they lived.

In The Learned Ones Kelly S. McDonough gives sustained attention to the complex nature of Nahua intellectualism and writing from the colonial period through the present day. This collaborative ethnography shows the heterogeneity of Nahua knowledge and writing, as well as indigenous experiences in Mexico.

Earth Politics focuses on the lives of four indigenous activist-intellectuals in Bolivia, key leaders in the Alcaldes Mayores Particulares (AMP), a movement established to claim rights for indigenous education and reclaim indigenous lands from hacienda owners. The AMP leaders invented a discourse of decolonization, rooted in part in native religion, and used it to counter structures of internal colonialism, including the existing racial systems. Waskar Ari calls their social movement, practices, and discourse earth politics, both because the AMP emphasized the idea of the earth and the place of Indians on it, and because of the political meaning that the AMP gave to the worship of the Aymara gods. Depicting the social worlds and life work of the activists, Ari traverses Bolivia's political and social landscape from the 1920s into the early 1970s. He reveals the AMP 's extensive geographic reach, genuine grassroots quality, and vibrant regional diversity. Ari had access to the private archives of indigenous families, and he collected oral histories, speaking with men and women who knew the AMP leaders. The resulting examination of Bolivian indigenous activism is one of unparalleled nuance and depth.

This timely study examines the processes by which modern states are created within multiethnic societies. How are national identities forged from countries made up of peoples with different and often conflicting cultures, languages, and histories? How successful is this process? What is lost and gained from the emergence of national identities? Natividad Gutiérrez examines the development of the modern Mexican state to address these difficult questions. She describes how Mexican national identity has been and is being created and evaluates the effectiveness of that process of state-building. Her investigation is distinguished by a critical consideration of cross-cultural theories of nationalism and the illuminating use of a broad range of data from Mexican culture and history, including interviews with contemporary indigenous intellectuals and students, an analysis of public-school textbooks, and information gathered from indigenous organizations. Gutiérrez argues that the modern Mexican state is buttressed by pervasive nationalist myths of foundation, descent, and heroism. These myths--expressed and reinforced through the manipulation of symbols, public education, and political discourse--downplay separate ethnic identities and work together to articulate an overriding nationalist ideology. The ideology girding the Mexican state has not been entirely successful, however. This study reveals that indigenous intellectuals and students are troubled by the relationship between their nationalist and ethnic identities and are increasingly questioning official policies of integration.

DIVExplores how participants in the indigenous movement in Cauca, Colombia--including indigenous, non-indigenous, scholars, and shamans--have helped define a new sense of Colombian nationhood./div

In the early years of the republic, the United States government negotiated with Indian nations because it could not afford protracted wars politically, militarily, or economically. Maureen Konkle argues that by depending on treaties, which rest on the equal standing of all signatories, Europeans in North America institutionalized a paradox: the very documents through which they sought to dispossess Native peoples in fact conceded Native autonomy. As the United States used coerced treaties to remove Native peoples from their lands, a group of Cherokee, Pequot, Ojibwe, Tuscarora, and Seneca writers spoke out. With history, polemic, and personal narrative these writers countered widespread misrepresentations about Native peoples' supposedly primitive nature, their inherent inability to form governments, and their impending disappearance. Furthermore, they contended that arguments about racial difference merely justified oppression and dispossession; deriding these arguments as willful attempts to evade the true meanings and implications of the treaties, the writers insisted on recognition of Native peoples' political autonomy and human equality. Konkle demonstrates that these struggles over the meaning of U.S.-Native treaties in the early nineteenth century led to the emergence of the first substantial body of Native writing in English and, as she shows, the effects of the struggle over the political status of Native peoples remain embedded in contemporary scholarship.

Distinguished by its multidisciplinary dexterity, this book is a masterfully woven reinterpretation of the life, travels, and scholarship of Edward W. Blyden, arguably the most influential Black intellectual of the nineteenth and early twentieth centuries. It traces Blyden’s various moments of intellectual transformation through the multiple lenses of ethnicity, race, religion, and identity in the historical context of Atlantic exchanges, the Back-to-Africa movement, colonialism, and the global Black intellectual movement. In this book Blyden is shown as an African public intellectual who sought to reshape ideas about Africa circulating in the Atlantic world. The author also highlights Blyden’s contributions to different public spheres in Europe, in the Jewish Diaspora, in the Muslim and Christian world of West Africa, and among Blacks in the United States. Additionally, this book places Blyden at the pinnacle of Afropublicanism in order to emphasize his public intellectualism, his rootedness in the African historical experience, and the scholarship he produced about Africa and the African Diaspora. As Blyden is an important contributor to African studies, among other disciplines, this volume makes for critical scholarly reading.

Taking on existing interpretations of "Peruvian exceptionalism," this book presents a multi-sited ethnographic exploration of the local and transnational articulations of indigenous movements, multicultural development policies, and indigenous citizenship in Peru.