Recovering the U.S. Hispanic Literary Heritage is a compendium of articles by the leading scholars on Hispanic literary history of the United States. The anthology functions to acquaint both expert and neophyte with the work that has been done to date on this literary history, to outline the agenda for recovering the lost Hispanic literary heritage and to discuss the pressing questions of canonization, social class, gender and identity that must be addressed in restoring the lost or inaccessible history and literature of any people.

Situated at the intersection of cultural heritage and local community, this book enlarges our understanding of the Indigenous peoples of southern México and northern Central America who became detached from “the ancient Maya” through colonialism, government actions, and early twentieth-century anthropological and archaeological research. Through grass-roots heritage programs, local communities are reconnecting with a much valorized but distant past. Maya Cultural Heritage explores how community programs conceived and implemented in a collaborative style are changing the relationship among, archaeological practice, the objects of archaeological study, and contemporary ethnolinguistic Mayan communities. Rather than simply describing Maya sites, McAnany concentrates on the dialogue nurtured by these participatory heritage programs, the new “heritage-scapes” they foster, and how the diverse Maya communities of today relate to those of the past.

This volume brings together representative case studies and surveys that explore research into ritual language, covering theoretical and methodological approaches that reflect traditional inquiries and more recent studies. This recent literature contends that ritual language hinges on the construction of authoritative ontological models about the cosmos and its inhabitants. Ritual speech also orchestrates performances that articulate representations of collective identities, and rests on the diversity of hierarchical forms of authoritative knowledge, displayed in both oblique and direct terms. Moreover, performances, texts, and narratives associated with ritual practices are closely entwined with historical accounts that navigate current memories, recast in a diversity of ways, about ancestral beings and distant or recent pasts, or delimit a terrain in which dialectical relationships with colonial hegemony and Christian indoctrination emerge to transform the social order. Ritual narrative often offers in its structure and delivery momentous representation of the social order, social institutions, social difference, and collective identities, and may also be constituted by claims about relations among species, non-human actors, and material culture. The Oxford Handbook of Ritual Language addresses foundational questions regarding the scope, structuring, use, and consequences of ritual language. The chapters examine the relationship between speakers' consciousness and verbal ritual performances, and between ritual language, hegemony, collective authority, and the social world. As the study of ritual speech hinges on extensive analyses of linguistic choices and styles, the contributors draw on data from a wide range of language groups and societies in the Americas, the Middle East, the Pacific, South Asia, and the Indian Ocean.

Texans are fiercely proud of their “Lone Star” flag. It has flown from foxholes, been displayed at military bases around the world, and even been to space. Most Americans don’t even know that the state has had a grand total of fifty-nine different flags over the course of its great history. Texas and Her Fifty-Nine Flags explores the standards for a different approach to a history of Texas. Throughout each chapter, the author provides a story taken from history texts, research and anecdotes collected during his teaching and travels, which took fifteen years. This unique history of Texas will captivate the reader from the first Spanish flag through revolutions and pirates, to the “Bonnie Blue Flag” of the Civil War.

While much has been written about national history and citizenship, anthropologist Trevor Stack focuses on the history and citizenship of towns and cities. Basing his inquiry on fieldwork in west Mexican towns near Guadalajara, Stack begins by observing that people talked (and wrote) of their towns’ history and not just of Mexico’s. Key to Stack’s study is the insight that knowing history can give someone public status or authority. It can make someone stand out as a good or eminent citizen. What is it about history that makes this so? What is involved in knowing history and who is good at it? And what do they gain from being eminent citizens, whether of towns or nations? As well as academic historians, Stack interviewed people from all walks of life—bricklayers, priests, teachers, politicians, peasant farmers, lawyers, and migrants. Resisting the idea that history is intrinsically interesting or valuable—that one simply must know the past in order to understand the present—he explores the very idea of “the past” and asks why it is valued by so many people.