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Toward a Synergistic Cognitive-Behavioral Model for Concomitant Insomnia and Pain (Pehmekaaneline)

Mitte kättesaadav

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Mitte kättesaadav

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In recent years, indigenous rights activists have impelled the Mexican government to claim a 'multicultural' approach toward indigenous populations in lieu of its longstanding assimilation approach. Situated within this context, this dissertation investigates formulations of indigenous culture in contemporary Mexico. I examine conceptions of indigenous culture within two projects devised to stake out divergent futures for indigenous communities: the Mexican development program IMSS-Oportunidades and Mixtec cultural revitalization efforts. Through a community-centered approach, I investigate how residents of a Mixtec-speaking village targeted by both projects encounter, interpret and deploy these conceptions in their everyday contests with one another. Multicultural claims notwithstanding, IMSS-Oportunidades programmers and providers regard indigenous culture as an impediment to modernity. Mixtec cultural revitalizationists' efforts to realize a vision of modernity grounded in the valorization of Mixtec culture diverge markedly. Nonetheless, developers and revitalizationists share a common perception of indigeneity as the antipode of modernity. This oppositional framing accords with modernist perceptions of indigenous subjects who lack modern training as ill-equipped for modernity. Accordingly, developers and revitalizationists alike target their efforts toward youth who have acquired training in the requisite modern skills and knowledge (e.g., literacy, Spanish facility) through the formal educational system. In the village, youth interpret the constructions of indigenous culture they learn through their encounters with developers and revitalizationists in ways that correspond with these modernist polarities. They interpret 'negative' and 'positive' constructions alike as evidence of the backwardness of those people, practices and perspectives most associated with indigenous culture. Among villagers, women with limited to no formal education are widely regarded as bearing an especially true expression of indigenousness. These women bear much of the suffering meted out in the process of denigrating indigeneity, and they enact a crucial front-line politics as they combat the denigration of indigenousness in their daily lives. As youth wield these formulations of indigenous culture in their everyday contests with 'culture-bearers', they spur the denigration of indigenousness. This dynamic evidences the perniciousness of 'multicultural' formulations of indigenous culture, which predicate claims of the value of indigenousness to modern life on the exclusion of the quintessentially indigenous.