Global, (trans)national, and local moments frame this article and highlight how white supremacy and modern/colonial processes and logics operate in and through Guatemala, the Chuj nation, and Chuj youth's lives, organizing work, and educational spaces. Drawing on 18 months of ethnographic research with Chuj youth and educators, I argue that education, development, and Indigenous youth are at once targets of these racialized colonial logics and important sites of decolonial resistance. Building on decolonial theories, this article centers Chuj youth's insights into the contours of racialized modern/ colonial processes and brings them into conversation with (trans)national, state, and media discourses to highlight the complex material and corporeal implications of white supremacist colonial frameworks. Ultimately, I contend that Chuj youth provide insights into the impacts of modern/colonial processes and decolonial possibilities.
This article calls attention to the shifting conceptualizations of belonging and inclusion at universities in the U.S. through shifting framings of "educational disadvantage" and "diversity". Historically these concepts have been used in various and shifting ways to think about the "Other" and to determine the lines of inclusion and exclusion to access to higher education spaces. This article uses a leading public university, the University of Wisconsin-Madison, as a historical case study to examine the ways the university has responded to those who have historically been excluded from public higher education spaces and the ways inclusion has been expanded and redefined through struggle. This case study is an invitation to carefully consider the current discourses and policy debates about university "diversity" efforts and the inclusion of "disadvantaged" students. We raise questions about what inclusion means.
This article centers two “zones of sovereignty” that Maya Chuj youth organizers and educators in Guatemala and the United States created from within and across nation‐states and settler colonial projects. It highlights how these spaces supported Chuj young people and educators as they navigated and (re)imagined relationality and belonging across transnational and diaspora spaces in ways that refused and challenged settler colonial and imperialist nation‐state logics and boundaries.
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