This volume highlights and examines how Indigenous Peoples continue to inhabit the world in counter-modern ways. It illustrates how communalist practices and cooperative priorities of many Indigenous communities are simultaneously key to their cultural survival while being most vulnerable to post-colonial erasure. Chapters contributed by community collectives, elders, lawyers, scholars, multi-generational collaboratives, and others are brought together to highlight the communal and cooperative strategies that counter the modernizing tropes of capitalist, industrialist, and representational hegemonies. Furthermore, the authors of the book explicitly interrogate the roles of witness, collaborator, advocate, and community leader as they consider ethical relations in contexts of financialized global markets, ongoing land grabbing and displacement, epistemic violence, and post-colonial erasures. Lucid and topical, the book will be indispensable for students and scholars of anthropology, modernity, capitalism, history, sociology, human rights, minority studies, Indigenous studies, Asian studies, and Latin American studies.

Cauca, located in southwestern Colombia and home to the largest indigenous population in the country, is renowned as a site of indigenous mobilization. In 1994, following a destructive earthquake, many families in Cauca were forced to leave their communities of origin and relocate to other areas within the province where the state provided them with land and housing. Noting that disasters offer communities the opportunity to remake themselves and their priorities, David D. Gow examines how three different communities established after the earthquake wrestled with conflicting visions of development. He shows how they each countered traditional notions of development by moving beyond a myopic obsession with poverty alleviation to demand that Colombia become more inclusive and treat all of its people as citizens with full rights and responsibilities. Through ethnographic fieldwork conducted annually in Cauca from 1995 through 2002, Gow compares the development plans of the three communities, looking at both the planning processes and the plans themselves. In so doing, he demonstrates that there is no single indigenous approach to development and modernity. He describes differences in how each community defined and employed the concept of culture, how they connected a concern with culture to economic and political reconstruction, and how they sought to assert their own priorities while engaging with the existing development resources at their disposal. Ultimately, Gow argues that the moral vision advanced by the indigenous movement, combined with the growing importance attached to human rights, offers a fruitful way to think about development: less as a process of integration into a rigidly defined modernity than as a critical modernity based on a radical politics of inclusive citizenship.

This book focuses on the competing legacies of modernity/modernism and countermodernity/countermodernism. More diagnostic than curative, this book uncovers the legacies of the distortion of difference, or centrism, in modernity and modernism, exercised especially in Euro-Western history, and legacies of countermodern tendencies that opposed them.

An exploration of the role of the book, the map, and the European concept of literacy in the conquest of the New World

This important new book argues that at the root of the contemporary crisis of climate, energy, food, inequality, and meaning is a certain core presupposition that structures the ways in which we live, think, act and design: the assumption of dualism, or the fundamental separateness of things. The authors contend that the key to constructing livable worlds lies in the cultivation of ways of knowing and acting based on a profound awareness of the fundamental interdependence of everything that exists – what they refer to as relationality. This shift in paradigm is necessary for healing our bodies, ecosystems, cities, and the planet at large. The book follows two interwoven threads of argumentation: on the one hand, it explains and exemplifies the modes of operation and the dire consequences of non-relational living; on the other, it elucidates the nature of relationality and explores how it is embodied in transformative practices in multiple spheres of life. The authors provide an instructive account of the philosophical, scientific, social, and political sources of relational theory and action, with the aim of illuminating the transition from living within seemingly ineluctable 'toxic loops' of unrelational living (based on ontological dualism), to living within 'relational weaves' which we might co-create with multiple human and nonhuman others.

The dissident voice in US culture might almost be said to have been born with the territory. Its span runs from Roger Williams to Thoreau, Anne Bradstreet to Gertrude Stein, Ambrose Bierce to the New Journalism, The Beats to the recent Bad Subjects cyber-crowd. This new study analyses three recent literary tranches in the tradition: a re-envisioning of the whole Beat web or circuit; a consortium of postwar "outrider" voices – Hunter Thompson to Frank Chin, Joan Didion to Kathy Acker; and a latest purview of what, all too casually, has been designated "ethnic" writing. The aim is to set up and explore these different counter-seams of modern American writing, those which sit outside, or at least awkwardly within, agreed literary canons.

As the world grapples with issues of religious fanaticism, extremist politics, and rampant violence that seek justification in either “religious” or “secular” discourses, women who claim Islam as a vehicle for individual and social change are often either regarded as pious subjects who subscribe to an ideology that denies them many modern freedoms, or as feminist subjects who seek empowerment only through rejecting religion and adopting secularist discourses. Such assumptions emerge from a common trend in the literature to categorize the ‘secular’ and the ‘religious’ as polarizing categories, which in turn mitigates the identities, experiences and actions of women in Islamic societies. Yet in actuality Muslim women whose activism is grounded in Islam draw equally on principles associated with secularism. In An Islam of Her Own, Sherine Hafez focuses on women’s Islamic activism in Egypt to challenge these binary representations of religious versus secular subjectivities. Drawing on six non-consecutive years of ethnographic fieldwork within a women's Islamic movement in Cairo, Hafez analyzes the ways in which women who participate in Islamic activism narrate their selfhood, articulate their desires, and embody discourses in which the boundaries are blurred between the religious and the secular.