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Breaking the Cycle of Structural Violence in Northern Mexico
Breaking the Cycle of Structural Violence in Northern Mexico: Toward Integral Peace explores how large-scale economic interests and local power dynamics all play a role in creating a climate of violence against women, migrants, and other stigmatized groups in Northern Mexico. By using case studies and interviews, Juan Jaime Loera Gonzalez and Horacio Almanza Alcalde analyze the asbestos industry's role in causing cancer, structural gender violence, the high levels of risk faced by migrants, and how the government fails to address malnutrition among indigenous people. This book investigates conditions and the manifestations of structural violence and illuminates how these issues interconnect and perpetuate systemic injustices. This volume also offers a comprehensive framework for action by proposing strategies to dismantle oppressive structures and foster genuine peace.
Constructed Movements
A free ebook version of this title is available through Luminos, University of California Press's Open Access publishing program. Visit www.luminosoa.org to learn more. At once theoretically sophisticated and poignantly written, Constructed Movements centers stories from communities in Mexico profoundly affected by emigration to the United States to show how migration extracts resources along racial lines. Ragini Shah chronicles how three interrelated dynamics—the maldistribution of public resources, the exploitation of migrant labor, and the US immigration enforcement regime—entrench the necessity of migration as a strategy for survival in Mexico. She also highlights the alternative visions elaborated by migrant community organizations that seek to end the conditions that force migration. Recognizing that reform without recompense will never right an unjust migratory system, Shah concludes with a forceful call for the US and Mexican governments to make abolitionist investments and reparative compensation to directly counteract this legacy of extraction.
Where Our Food Comes From
The future of our food depends on tiny seeds in orchards and fields the world over. In 1943, one of the first to recognize this fact, the great botanist Nikolay Vavilov, lay dying of starvation in a Soviet prison. But in the years before Stalin jailed him as a scapegoat for the country’s famines, Vavilov had traveled over five continents, collecting hundreds of thousands of seeds in an effort to outline the ancient centers of agricultural diversity and guard against widespread hunger. Now, another remarkable scientist—and vivid storyteller—has retraced his footsteps. In Where Our Food Comes From, Gary Paul Nabhan weaves together Vavilov’s extraordinary story with his own expeditions ...
La regulación imposible:
En México, en 1992 fue reformado el artículo 27 constitucional. A la par, fueron emitidas leyes secundarias, entre éstas la Ley Agraria, con la innovación de permitir la entrada de actores privados en la explotación y aprovechamiento de tierras, aguas, bosques y minerales. Sin embargo, el sustancial cambio legal que supuso la apertura de las tierras ejidales a un mercado formal no generó las transformaciones de la seguridad jurídica que desde la lógica neoinstitucional se esperaban. El mercado formal de tierras ejidales es pequeño y contrasta con el amplio mercado irregular desarrollado durante décadas antes de la reforma legal. Al mismo tiempo, nuevos conflictos agrarios derivados...
Climate Governance and Federalism
A review of federal and decentralised systems of governance, and whether these facilitate or hinder climate change mitigation and adaptation.
Fair Bananas!
Bananas are the most-consumed fruit in the world. In the United States alone, the public eats about twenty-eight pounds of bananas per person every year. The total value of the international banana trade is nearly five billion dollars annually, with 80 percent of all exported bananas originating in Latin America. There are as many as ten million people involved in growing, packing, and shipping bananas, but American consumers have only recently begun to think about them and about their working conditions. Although European nations have helped create a “fair trade” system for bananas grown in Mediterranean and Caribbean regions, the United States as a country has not developed a similar s...
Political Ecology in a Yucatec Maya Community
For instance, traditional subsistence agriculture is broadly sustainable at current population densities, but hunting is not, and modern mechanized agriculture has an uncertain future." "Bringing the voice of contemporary Maya to every page, the authors offer an encyclopedic overview of the region: history, environment, agriculture, medicine, social relations, and economy. Whether discussing the fine points of beekeeping or addressing the problem of deforestation, they provide a remarkably detailed account that immerses readers in the landscape.".
Animals and the Maya in Southeast Mexico
In Mexico’s southeastern frontier state of Quintana Roo, game animals and other creatures that depend on old-growth forest are disappearing in the face of habitat destruction and overhunting. Traditionally, the Yucatec Maya have regarded animals as fellow members of a wider society, and in their religion animals enjoy the status of spiritual beings. But in recent years, the breakdown of cultural restraints on hunting has spiraled so far out of control that almost everything edible within easy reach of a road has become fair game. This book combines the insights of an anthropologist with the hands-on experience of a Maya campesino with the aim of improving the management of Quintana Roo’s...
Los sueños y los días
El chamanismo, el nahualismo y el viaje onírico, instrumentos para vincular dos o más realidades. Éstas son capacidades que pueden coincidir o no en un mismo individuo, pero que constituyen nociones culturales vinculadas dentro de una misma esfera conceptual. En las tradiciones indígenas de México el sueño coexiste con el trance, y los chamanes locales lo utilizan para acceder a un espacio-tiempo alterno, ya que el chamanismo se basa en una teoría de la comunicación entre dos mundos. Temas como estos estuvieron dentro del proyecto Etnografía de los Pueblos Indígenas de México en el Nuevo Milenio.
