belong partly in the Third World, partlyin the ‘Women of Colour’ world, partly in the black or African world.I read myself into these labels partly because I have also learned that,although there may be commonalities, they still do not entirely accountfor the experiences of Indigenous people

It’s alsoprevalent in community organizing and youth organizing where a group illus-trates, for example, the harms caused by environmental racism and systematicisolation and neglect.

No Child Left Behind (NCLB)

Plus, he analyzed each person’s drawings and storiesas part of a screening process to try to remove people who were not motivatedfor authentic healing or authentic spiritual reasons, he said

had five main icaros that he typically sang

Shipibo healer striking aTibetan prayer bowl three times.

this was before the Covid-19 pandemic

Nihue

Shipibo healers would drink ayahuasca to engage tensions ofthe patient’s social world

Contemporary Shipibo youths find themselves in an ambivalentposition in which they may express embarrassment about their culture andare reluctant to wear traditional clothing or speak Shipibo in public

informal settlements

erquist (2014:172–173) suggested that the inclusion of asupernatural double-headed snake wrapping around a tree in the watercolorpainting “Omeco Machacuai” may be early evidence of ayahuasca use. It isthe only time a supernatural creature appears in the otherwise naturalisticsurvey of plants. The image also foregrounds a large plant leaf and motifs ofanimal metamorphism

In nosmall irony, the term “lucero” (bright star) was used during the late twentiethcentury and today by vegetalismo shamans in Iquitos, Peru—the mecca ofglobal ayahuasca tourism—to refer to a species of the ayahuasca vine

Wonder was serving as an invisible method that eventually ap-peared and brought my data to life as an analytical device.

One evening of drinking ayahuasca cost 2,000 RMB ($300 USD). Asexplored in Chapter 6, some clients were undertaking a coaching programthat cost 60,000 RMB ($9,000 USD)

From 2011 to 2014,

“After all the crying andthe insights during the process, I felt so light in my jaw and neck and that’susually where the stress is centered.”

maloca

. Juan, wearing a t-shirt with an illustration of angels circlingheaven by the nineteenth-century French artist Gustave Doré

Gómez Trejo left immediately for Israel,

Army had at least one soldier acting asan informant, who had inltrated the student body and was with the group thatdisappeared. It may also have been monitoring the cell phones of several membersof the G.U., using the surveillance software Pegasus

Sgdbtkstq]krstchdrcdo]qsldmsrnel]mxMnqsg?ldqhb]mtmhudqrh,shdrg]ud]cnosdczonrsbnknmh]krstchdr–hmsgdhqbtqqhbtk]vhsg]m]b]cdlh,

many of themof English origin, and Catholics from the island as a whole.57 Albeit organizedby Presbyterian ministers

Hence, it is no wonder that convicts emerged early on as a keyissue in American immigration policy

“In practice, the regu-lations were softened by the human frailty of the men entrusted with enforce-ment and by the ingenuity of those bent on invasion.

eli-gious separatists who had immigrated to Holland in 1608. Unable to over-come Dutch guild restrictions and fearing a resumption of war with Spain,the refugees obtained royal approval to lease land within the company’s bor-ders and then bought out the other investors.

he real wage began to climb, andby the early eighteenth century surpassed its previous pea

made a much greatercontribution to its population than had ever occurred in any European nation,or than any political philosopher envisioned might take place in a constitutedcommunit

congeries

aking up the challenge, the colonists are equallydetermined to replace the immigration policy fashioned for a European empirewith one of their own making, designed to serve an expansive American re-public.

but instead I had to make up the scene of our weddAlthough many villagers would not have been shocked at our coiting but nonmarried state (some rural Javanese people live in cosual unions), our urban-educated sponsors would not have supporour situation and we were forced to lie

objectivity" since if objectivity is the ideal of anthro-pological research and writing, then to argue for feminist ethnographywould be to argue for a biased, interested, partial, and thus flawedproject.

a Abu-Lughod

We're going to have to control your tongue," the dentist says, pulling out all the metal frommy mouth. Silver bits plop and tinkle into the basin. My mouth is a motherlode.

points. And here is the contrastwith natural science: not simply that within such scholarly practice onefinds diverse "schools" (also true in science) but also that their premises areby their nature constructed competitively in relation to one

ert competition between paradigms is short-lived becausethe proponents of the new paradigm claim they have solved the problemsthat put the old one in

tems. Ironically, however,where these concepts have most powerfully come under scrutiny-and"groups," "rules," and "norms" have hardly survived the last decade-ithas been in response to internal criticism that has had little to do withfeminist theo

"society." Feminist anthropologthus tolerated as a specialty that can be absorbed without challenge to twhole

e data. Consequently, a declared interesputting women back on the map encourages theoretical containmenfeminist scholarship is seen as the study of women or of gender, its subjcan be taken as something less than

evelopment. Indeed, thidea-the desirability of establishing autonomous women's studiters-invariably recalls the other-the desirability of revolutionimainstream establishments-a pair of propositions which encapsulatesideational divide between autonomy and integration that gives fetheories their politica

Practitioners of both imagine they might be overthrowing existing para-digms, and one might, in turn, expect "radical" anthropology to draw on itfeminist counterpart. This does not seem to have happened. Their restance to one another will throw light on the difference between "feminismand "anthropology" as

et this idea of paradigmshift, so dear to our representations of what we do, turns out to be aninadequate description of our practice. I shall try to show why

e isomorphism

it is therefore not an unrighteouscause for the U. N. I. A. to lead 400,000,000 Negroes all over the world to fight theliberation of our country

“bust” which follows the“boom

“In counting farm operators the census makes no dis-tinction between the sharecropper on the one hand, and,on the other hand, the farmer who operates his prop-erty either personally or with the aid of a manager andthe tenant who operates a rented farm.

“you’re already so dark muy prieto too indio!”

I used to be much much darker