Preface

Manuel, Frances; Neff, Deborah

doi:10.2307/j.ctv1mssx1s.4

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“…After all, the harsh, unforgiving environment in which the O'odham lived required plenty of room to roam. 87 Very few O'odham actually lived on either the San Xavier or Gila Bend reservations, likely because neither reservation contained a government agency to administer to the tribe. Nearby agencies, meanwhile, had their hands full with the Gila River Pimas and the Salt River Maricopas.…”

Section: The Tohono O'odham Dividedmentioning

confidence: 99%

“…Convinced that his queries were getting him nowhere, the exasperated official eventually waved Moisés through. 87 Until the second half of the twentieth century, Yaquis residing in Arizona simply lacked the legal clout to demand any kind of right to migrate, unfettered, across the U.S.-Mexico border. They were essentially landless, often, again, little more than squatters, well into the twentieth century.…”

Section: God Gave the Land To The Yaquismentioning

confidence: 99%

“…Then they would file a land claim, tear down the O'odham houses, incorporate the O'odham cattle into their own herds and put up fences." 87 Involved in the 1989 claim to sovereignty was the noted Indian activist and scholar Vine Deloria Jr., who began characterizing it as "the prime test case" and argued that its outcome would have enormous implications for all tribes whose communities overlap North American borders. Further, the strategy of using the World Court, if successful, would place tribes making similar claims on equal footing with large nation-states such as the United States and Mexico.…”

Section: The Tohono O'odham's Status Woesmentioning

confidence: 99%

“…See also Easter Fiesta of St. Francis Xavier,146,159 Fiesta of the Virgin,95 Filibusters,10,[49][50]65,196 Flathead,64 Florence,Arizona,55 Flores,Andres,107 Flores,Dan,[104][105]Guadalupe,[87][88][89]Rebecca,107 Florida,9,64 Foreign policy,7 Fort Dearborn,115 Fort Detroit,36 Foster,John W.,43 France,9,36,68 Franciscans,23, 41,46,65,120,193,196 Hurons,36 Painter, Muriel, 178-79 Pakistan, 6 Palace of Fine Arts, 72 Pan-Indian identity, 8 Papago. See Tohono O'odham Papago Good Government League,139 Papagoville,138 Papaguería,48,54,134,…”

Section: Published Primary Sourcesmentioning

confidence: 99%

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Are We Not Foreigners Here?

Schulze

2018

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14 Introduction to go through a pro cess of reinvention should the need arise to determine "who belongs and who does not, who defines the character of the nation and who is its antithesis." 33 Challenging the "sub-ness" of indigenous nationalisms in the face of "old" nationalisms is not a new trend in American Indian scholarship. In 1976, for example, the Yaqui specialist Edward Spicer presented a paper at a conference on border studies, held in El Paso, Texas, in which he argued that the era of the nation-state "has passed its period of ascendancy" in both scholarship and on the world stage. Its dominance, he concluded, "is being threatened by new forms of organ ization." If one defines a nation on its most basic level, or, in Spicer's words, as a collection of people "who identify with one another on the basis of some degree of awareness of common historical experience," then indigenous groups easily qualify. Indian groups, like nation-states, share a unique, common experience, with their own set of symbols that "stand for and evoke . . . the sentiments which the people feel about their historical experience." Thus, every modern state could be said to contain several or many nations. Spicer counted at least fifty in Mexico alone. A glance at an ethnographic map of that par tic u lar nation-state makes his point, showing a vast array of linguistic and cultural distinctions. In fact, to this day Mexico is peppered throughout with peoples who speak neither Spanish nor En glish, instead still relying on indigenous languages such as Triqui, Mixtec, and Zapotec, which are among the 162 "living languages" recognized by the Mexican government. 34 In conceptualizing the history of the Yaqui tribe, one of his specialties, Spicer admitted to mistakenly conceiving of Indian tribes and nation-states as two dif fer ent entities, both with fixed bound aries. "It only slowly dawned on me," he revealed, "that Yaqui bound aries were fluctuating and that the lines on the ethnographic maps were very misleading in many ways." Compounding this prob lem was the fact that many Yaquis "accepted no border defined by mestizos." 35 Still, indigenous nationalism as a concept remains problematic. Utilizing a "borrowed" conceptual framework such as "nation," one collection of scholars warned, could send the message that American Indian studies "cannot in de pen dently develop a core assumption or construct a model or paradigm based solely on internally generated information," which could doom it to a life as a "tributary" field of history, sociology, po liti cal science, and so on. In short, it suggests that Indian studies "is not and prob ably cannot become a fully developed, autonomous discipline." But more seriously, it saddles indigenous peoples with a paradigm that fails to paint an 20 Chapter One system of labor as "peonage," or enforced ser vice for debt, and to their chattel as " people" or "laborers" in public, privately they did not mince words, admitting that they were, in fact, slaveholders. They freely spoke of employing co...

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Section: The Tohono O'odham Dividedmentioning

confidence: 99%

Section: God Gave the Land To The Yaquismentioning

confidence: 99%

Section: The Tohono O'odham's Status Woesmentioning

confidence: 99%

Section: Published Primary Sourcesmentioning

confidence: 99%

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