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.

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.

Maya people have lived for thousands of years in the mountains and forests of Guatemala, but they lost control of their land, becoming serfs and refugees, when the Spanish invaded in the sixteenth century. Under the Spanish and the Guatemalan non-Indian elites, they suffered enforced poverty as a resident source of cheap labor for non-Maya projects, particularly agriculture production. Following the CIA-induced coup that toppled Guatemala's elected government in 1954, their misery was exacerbated by government accommodation to United States "interests," which promoted crops for export and reinforced the need for cheap and passive labor. This widespread poverty was endemic throughout northwestern Guatemala, where 80 percent of Maya children were chronically malnourished, and forced wide-scale migration to the Pacific coast. The self-help aid that flowed into the area in the 1960s and 1970s raised hopes for justice and equity that were brutally suppressed by Guatemala's military government. This military reprisal led to a massive diaspora of Maya throughout Canada, the United States, Mexico, and Central America. This collection describes that process and the results. The chapters show the dangers and problems of the migratory/refugee process and the range of creative cultural adaptations that the Maya have developed. It provides the first comparative view of the formation and transformation of this new and expanding transnational population, presented from the standpoint of the migrants themselves as well as from a societal and international perspective. Together, the chapters furnish ethnographically grounded perspectives on the dynamic implications of uprooting and resettlement, social and psychological adjustment, long-term prospects for continued links to migration history from Guatemala, and the development of a sense of co-ethnicity with other indigenous people of Maya descent. As the Maya struggle to find their place in a more global society, their stories of quiet courage epitomize those of many other ethnic groups, migrants, and refugees today.

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.

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.

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.

'Urgent, extraordinary . . . a tribute to the astonishing indomitability of the human spirit.' - Patrick Radden Keefe, bestselling author Empire of Pain 'Moving, sweeping, and masterful' - Sally Hayden, author of My Fourth Time, We Drowned New Yorker journalist Jonathan Blitzer has been covering the immigration crisis at America’s southern border for nearly a decade, but the current emergency is the end of a much larger story. In this, his first book, Blitzer goes back to the beginning: to the shadowy civil wars in El Salvador and Guatemala in the 1980s; to the American prison system in the 1990s and the policies of mass deportation that transformed local street criminals into international crime syndicates; to Honduras’s brutal crackdown on crime in the 2000s and the emergence of gangs across Central America and the United States. And then the Trump era, in which immigration became a vector of resurgent populism, with mass internments the order of the day. Everyone Who Is Gone Is Here is a fresh and full account of America’s immigration problems, but it is much more than that. It is an odyssey of struggle and resilience, telling the epic story of people whose lives ebb and flow across the border and those who help and hinder them. It is a gripping and persuasive attempt to answer not only the question of how America got there, but the vital question of who we are and who we want to be in our liberal Western democracies, whether we are incarcerating children on our southern borders or watching them drown on the shores of the Mediterranean. 'What an incredibly thorough documentation of the causes of the immigration crisis, the discussions that have been going on through multiple administrations.' - Jon Stewart, The Daily Show

In this valuable book, ethnographer and anthropologist Brigittine French mobilizes new critical-theoretical perspectives in linguistic anthropology, applying them to the politically charged context of contemporary Guatemala. Beginning with an examination of the Ònationalist projectÓ that has been ongoing since the end of the colonial period, French interrogates the ÒGuatemalan/indigenous binary.Ó In Guatemala, ÒLadinoÓ refers to the Spanish-speaking minority of the population, who are of mixed European, usually Spanish, and indigenous ancestry; ÒIndianÓ is understood to mean the majority of GuatemalaÕs population, who speak one of the twenty-one languages in the Maya linguistic groups of the country, although levels of bilingualism are very high among most Maya communities. As French shows, the Guatemalan state has actively promoted a racialized, essentialized notion of ÒIndiansÓ as an undifferentiated, inherently inferior group that has stood stubbornly in the way of national progress, unity, and developmentÑwhich are, implicitly, the goals of Òtrue GuatemalansÓ (that is, Ladinos). French shows, with useful examples, how constructions of language and collective identity are in fact strategies undertaken to serve the goals of institutions (including the government, the military, the educational system, and the church) and social actors (including linguists, scholars, and activists). But by incorporating in-depth fieldwork with groups that speak Kaqchikel and KÕicheÕ along with analyses of Spanish-language discourses, Maya Ethnolinguistic Identity also shows how some individuals in urban, bilingual Indian communities have disrupted the essentializing projects of multiculturalism. And by focusing on ideologies of language, the author is able to explicitly link linguistic forms and functions with larger issues of consciousness, gender politics, social positions, and the forging of hegemonic power relations.

A key development in international migration in recent years has been the increasing feminization of migrant populations. Research attention now focuses not only on the growing number of women on the move but also on their changing gender roles as more female migrants participate as principal wage earners and heads of household rather than as 'dependants'. The tensions between population displacement within and beyond Guatemala and the multiple local, regional and national realities encountered and reconfigured by these refugee and migrants allow a fascinating window onto the connections and ruptures experienced in a 'global/local world'. Transnational Ruptures holds great interest and value for a wide readership, from scholars who are interested in transnational and refugee studies and international migration, to upper level university students in disciplines such as human geography, anthropology, sociology, Latin American Studies, gender studies, political science and international studies.

This interdisciplinary edited volume of thirteen essays presents a broad look at the Central American experience in the United States with a focus on Southern California. By examining oral histories, art, poetry, and community formation, the contributors fill a void in the scholarship on the multiple histories, experiences, and forms of resistance of Central American groups in the United States. The contributors provide new research on the 1.5 generation and beyond and how the transnational dynamics manifest in California, home to one of the largest U.S. Central American populations.