Thunder Doesn't Live Here Anymore: The Culture of by Anath Ariel de Vidas

By Anath Ariel de Vidas

Now to be had in English, ''Thunder does not stay right here Anymore'' explores the hugely strange worldview of the Teenek humans of Tantoyuca, whose self-deprecating cosmology diverges really noticeably from styles of confident cultural identification between different indigenous teams in Mexico. The Teenek converse of themselves as soiled, dumb, ignorant, and apprehensive, a vocabulary that serves to justify the Teenek's situation of social and spatial marginality with regards to their mestizo neighbours. notwithstanding, as Anath Ariel de Vidas argues during this masterful ethnography, this self-denigration - extra to the absence one of the Teenek of emblematic Indian positive aspects resembling conventional costumes, agricultural rituals, particular ceremonies, or platforms of spiritual cargoes or workplaces - should not synonymous with collective anomie. really, as Ariel de Vidas demonstrates, their seeming ontological popularity of a marginal social and fiscal situation is - in its personal atypical approach - a language of indigenous resistance.

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Extra info for Thunder Doesn't Live Here Anymore: The Culture of Marginality Among the Teeneks of Tantoyuca

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The Indians are henceforth subjected also to the abuses of religious figures. In addition to the tribute they owe to the Spaniards they must pay a tithe to the ecclesiastics. Dividing of the encomiendas; decomposition of indigenous social structures through the shattering of the earlier encomiendas. The caciques lose their prerogatives following this reorganization and the Indians’ inability to pay a double tribute. Many tributaries abandon the district towns. The Indian population declines greatly.

Two months later, they weed again. The harvest occurs between midNovember and mid-December, and the corn is usually kept in granaries inside the houses. Black beans are planted around mid-September and are harvested between December and January. The agricultural techniques are more or less the same as those employed for corn. Generally, the owner of a plot is assisted in clearing and planting by relatives or neighbors whom he pays. He, too, will be called upon to work for them or for others, also for a fee.

In most cases the conflict was the outcome of a detonating event that disturbed the balance maintained until that point between the social groups involved and that incited an ethnopolitical mobilization. Such a situation is precisely a rejection of acculturation and a retreat into belonging, a sentiment that sometimes had almost been forgotten. 2 Whence the formulation of the hypothesis of this work: if the feeling of ethnic belonging (ethnicity) is alive without the necessity of reinforcing lines by means of ethnic claims or the accentuation of difference, it is because the group in question does not feel it is in peril and senses that its reproduction, as such, is assured.

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