The arrival of several hundred Guatemalan-born workers in a Morganton, North Carolina, poultry plant sets the stage for this dramatic story of human struggle in an age of globalization. When laborers' concerns about safety and fairness spark a strike and, ultimately, a unionizing campaign at Case Farms, the resulting decade-long standoff pits a recalcitrant New South employer against an unlikely coalition of antagonists. Mayan refugees from war-torn Guatemala, Mexican workers, and a diverse group of local allies join forces with the Laborers union. The ensuing clash becomes a testing ground for "new labor" workplace and legal strategies. In the process, the nation's fastest-growing immigrant region encounters a new struggle for social justice. Using scores of interviews, Leon Fink gives voice to a remarkably resilient people. He shows that, paradoxically, what sustains these global travelers are the ties of local community. Whether one is finding a job, going to church, joining a soccer team, or building a union, kin and linguistic connections to the place of one's birth prove crucial in negotiating today's global marketplace. A story set at the intersection of globalization and community, two words not often linked, The Maya of Morganton addresses fundamental questions about the changing face of labor in the United States.

In 2003, Leon Fink published his oral history of Guatemalan and Mexican migrants in Morganton, North Carolina, and their fight for unionization in a poultry processing plant. In the following years, Fink remained in touch with many of the people he profiled in the book, and in 2022 he returned to Morganton to interview them and talk with their children, new migrants in the area, and community leaders, particularly women. Their conversations covered a wide range of topics, including labor struggles and victories, grassroots and electoral political organizing, social activism (especially on issues affecting undocumented migrants), class mobility for second-generation migrants, and new cooperative worker-owned institutions, including a bookstore, a textile factory, and a preschool. This revised and expanded edition of The Maya of Morganton reveals what Fink found on his return to Morganton, documenting two decades of continuity and change in a new preface and chapter. Together, the new and original material present a comprehensive yet intimate examination of the migrant experience in western North Carolina.

In 2003, Leon Fink published his oral history of Guatemalan and Mexican migrants in Morganton, North Carolina, and their fight for unionization in a poultry processing plant. In the years since, Fink remained in touch with many of the people he profiled in the book, and in 2022 he returned to Morganton to interview them and talk with their children, new migrants in the area, and community leaders, particularly women. Their conversations covered a wide range of topics, including labor struggles and victories, grassroots and electoral political organizing, social activism (especially on issues affecting undocumented migrants), class mobility for second-generation migrants, and new cooperative worker-owned institutions, including a bookstore, a textile factory, and a preschool. This revised and expanded edition of The Maya of Morganton reveals what Fink found on his return to Morganton, documenting two decades of continuity and change in a new preface and chapter. Together with the original material, the book presents a comprehensive yet intimate examination of the migrant experience in western North Carolina.&8239;

How Maya refugees found new lives in strange lands.

Challenging the distinctions between “old” and “new” media and narratives about the deprecation of orality in favor of inscribed forms, The Maya Art of Speaking Writing draws from Maya concepts of tz’ib’ (recorded knowledge) and tzij, choloj, and ch’owen (orality) to look at expressive work across media and languages. Based on nearly a decade of fieldwork in the Guatemalan highlands, Tiffany D. Creegan Miller discusses images that are sonic, pictorial, gestural, and alphabetic. She reveals various forms of creativity and agency that are woven through a rich media landscape in Indigenous Guatemala, as well as Maya diasporas in Mexico and the United States. Miller discusses how technologies of inscription and their mediations are shaped by human editors, translators, communities, and audiences, as well as by voices from the natural world. These texts push back not just on linear and compartmentalized Western notions of media but also on the idea of the singular author, creator, scholar, or artist removed from their environment. The persistence of orality and the interweaving of media forms combine to offer a challenge to audiences to participate in decolonial actions through language preservation. The Maya Art of Speaking Writing calls for centering Indigenous epistemologies by doing research in and through Indigenous languages as we engage in debates surrounding Indigenous literatures, anthropology, decoloniality, media studies, orality, and the digital humanities.

Publisher description: In Other immigrants, David M. Reimers offers the first comprehensive account of non-European immigration, chronicling the compelling and diverse stories of frequently overlooked Americans. Reimers traces the early history of Black, Hispanic, and Asian immigrants from the fifteenth century through World War II, when racial hostility led to the virtual exclusion of Asians and aggression towards Blacks and Hispanics. He also describes the modern state of immigration to the U.S., where Blacks, Hispanics, and Asians made up nearly thirty percent of the population at the turn of the twenty-first century.

In 1933 Congress granted American laborers the right of collective bargaining, but farmworkers got no New Deal. Cindy Hahamovitch's pathbreaking account of migrant farmworkers along the Atlantic Coast shows how growers enlisted the aid of the state in an unprecedented effort to keep their fields well stocked with labor. This is the story of the farmworkers_Italian immigrants from northeastern tenements, African American laborers from the South, and imported workers from the Caribbean_who came to work in the fields of New Jersey, Georgia, and Florida in the decades after 1870. These farmworkers were not powerless, the author argues, for growers became increasingly open to negotiation as their crops ripened in the fields. But farmers fought back with padrone or labor contracting schemes and 'work-or-fight' forced-labor campaigns. Hahamovitch describes how growers' efforts became more effective as federal officials assumed the role of padroni, supplying farmers with foreign workers on demand. Today's migrants are as desperate as ever, the author concludes, not because poverty is an inevitable feature of modern agricultural work, but because the federal government has intervened on behalf of growers, preventing farmworkers from enjoying the fruits of their labor.

The Maya of the Yucatán have long been drawn into the Mexican state's attempt to create modern Mexican citizens (mestizos). At the same time, they have contended with globalization pressures, first with hemp production and more recently with increased tourism and the fast-growing influence of American-based evangelical Protestantism. Despite these pressures to turn Maya into mestizo, the citizens of the small town of Maxcanú have used subtle forms of resistance—humor, satire, and language—to maintain aspects of their traditional identity. Loewe offers a contemporary look at a Maya community caught between tradition and modernity. He skilfully weaves the history of Mexico and this particular community into the analysis, offering a unique understanding of how one local community has faced the onslaught of modernization.

For generations, southern novelists and critics have grappled with a concept that is widely seen as a trademark of their literature: a strong attachment to geography, or a "sense of place." In the 1930s, the Agrarians accorded special meaning to rural life, particularly the farm, in their definitions of southern identity. For them, the South seemed an organic and rooted region in contrast to the North, where real estate development and urban sprawl evoked a faceless, raw capitalism. By the end of the twentieth century, however, economic and social forces had converged to create a modernized South. How have writers responded to this phenomenon? Is there still a sense of place in the South, or perhaps a distinctly postsouthern sense of place? Martyn Bone innovatively draws upon postmodern thinking to consider the various perspectives that southern writers have brought to the concept of "place" and to look at its fate in a national and global context. He begins with a revisionist assessment of the Agrarians, who failed in their attempts to turn their proprietary ideal of the small farm into actual policy but whose broader rural aesthetic lived on in the work of neo-Agrarian writers, including William Faulkner and Eudora Welty. By the 1950s, adherence to this aesthetic was causing southern writers and critics to lose sight of the social reality of a changing South. Bone turns to more recent works that do respond to the impact of capitalist spatial development on the South -- and on the nation generally -- including that self-declared "international city" Atlanta. Close readings of novels by Robert Penn Warren, Walker Percy, Richard Ford, Anne Rivers Siddons, Tom Wolfe, and Toni Cade Bambara illuminate evolving ideas about capital, land, labor, and class while introducing southern literary studies into wider debates around social, cultural, and literary geography. Bone concludes his remarkably rich book by considering works of Harry Crews and Barbara Kingsolver that suggest the southern sense of place may be not only post-Agrarian or postsouthern but also transnational.

While Said focused on the perceptions and stereotypes of the Near East “Oriental” in England, France and the United States, most of these essays study the decentering interplay between “peripheral” areas of the Third World, “semiperipheral” areas (Spain and Portugal since the second part of the seventeenth century), and marginalized social groups of the globe (Chicanos, African Americans, and Filipino Americans). They explore, for example, how China and the Far East in general are imagined and represented in Latin America and the Caribbean, or how ethnic minorities in the United States, such as Chicanos and African Americans, incorporate Filipino characters in their novels or creolize their music with Chinese influences. As the title of this book suggests, sometimes these “peripheral” areas and social groups talk back to the metropolitan centers of the former empires or look for their mediation, while others they avoid the interference of the First World or of hegemonic social groups altogether in order to address other “peripheral” peoples directly, thus creating rich “South-South” cross-cultural flows and exchanges. The main difference between the imperialistic orientalism studied by Said and this other type of global cultural interaction is that while, in their engagement with the “Orient,” they may be reproducing certain imperialistic fantasies and mental structures, typically there is not an ethnocentric process of self-idealization or an attempt to demonstrate cultural, ontological, or racial superiority in “South-South” intellectual and cultural exchanges. This way to de-center or to “provincialize” Europe—pace Dipesh Chakrabarty—disrupts the traditional center-periphery dichotomy, bringing about multiple and interchangeable centers and peripheries, whose cultures interact with one another without the mediation of the European and North American metropolitan centers.