MEXICO CITY (AP) - Mexican police on Friday discovered the bodies of three people related to a human rights activist who was killed last year in the volatile northern border state of Chihuahua.
The bodies of a sister and brother of Josefina Reyes and her sister-in-law were found in a remote area outside Guadalupe Distrito Bravos, southeast of Ciudad Juarez, said Carlos Gonzalez, spokesman for the state prosecutor’s office.
The three had been missing since Feb. 7, when witnesses reported that armed men forced the trio from a car.
Gonzalez said the bodies of Maria Magdalena Reyes Salazar, Elias Reyes Salazar and his wife, Luisa Ornelas, were found with messages alluding to organized crime. He did not immediately release further information.
Reyes was slain a year ago in Ciudad Juarez. She had led protests against alleged abuses by Mexican soldiers in the Juarez Valley, which sits across from El Paso, Texas.
Her death has been followed by attacks on her family and supporters.
In August, her brother Ruben was killed by unknown assailants. Earlier this month, the home of Reyes’ mother, Sara Salazar, was set on fire while she was protesting to demand that authorities solve the killings and disappearances of her children.
Relatives recently expanded their protest to Mexico City, where until Friday they had maintained a tent in front of the Senate to demand official action.
"The Reyes Salazar family, since the death of Josefina in 2010, has been the victim of a brutal harassment, partly by the state and partly by criminality," a spokesman for the family, Adrian Fuentes, told MVS Radio. "The demand for justice will not stop."
The Reyes family’s case has led organizations such as Amnesty International to urge Mexico to protect the safety of human rights activists.
Ciudad Juarez has been the scene of bloody drug cartel turf battles that have killed more than 6,000 people the past two years.
“Although the New Age moment claims to have parted ways with modernity, it actually replicates its fundamental values and practices. Specifically, the hyperindividualism of the movement, its emphasis on personal growth, and its profound materialism show the influence of the industrial capitalist ethos. The movement’s relationship with Native America is similarly complicated, and it further affirms these particularly Western values. Here, the New Age seems to wrk cross-purposes, torn between its need for alternative cultural models and its unwillingness to challenge European America’s political and cultural dominance. While the New Age valorizes a distorted (Westernized) vision of Indianness, for example, it pays little heed to the historical presence or contemporary dilemmas of Native Americans. In Sherman Alexie’s words, the New Age “blindly pursues Native solutions of European problems but completely neglects to provide European solutions to Native problems.” Moreover, middle-class whites dominate the movement, and their relationship to Native America remains one of possession aimed at regenerating white society. In other words, the movement’s practices belie its claims to have wrested itself from America’s colonial history.”
Shari M. Huhnforf, Going Native: Indians in the American Cultural Imagination (via adailyriot)
I just wanted to write that I love the commentary that these quotations are generating. I want to read the entire book now.
I’ll try to scan it in an put it up on Fuck Yeah Radical Literature sometime in the next week. So that you can read it digitally. :)
That would be fantastic! The new age movement is so prevalent amongst white folks (I’m white) and its ideologies so internalized that finding out where it’s hiding in everyday life and giving it an ass-kicking can be hard.
I’ll try to upload all the books from my class this quarter and last quarter. They’re all pretty eye opening:
-Contemporary Native American Issues: Economic Issues and Development by Deborah Welch
-Dances with Dependency: Out of Poverty Through Self-Reliance by Calvin Helin
-The Color of Wealth: The Story Behind the U.S. Racial Wealth Divide
-The Newspaper Indian: Native American Identity in the Press 1820-90 by John M. Coward
-Killing the Indian Maiden: Images of Native American Women in Film by M. Elise Marubbio
-Going Native: Indians in the American Cultural Imagination by Shari M. Huhndorf
-Wiping the War Paint Off the Lens: Native American Film and Video by Beverly R. Singer
-“Indian” Stereotypes in TV Science Fiction: First Nations’ Voices Speak Out by Sierra S. Adare
-Our People. Our Land. Our Images: International Indigenous Photographers
either that or perhaps it’s time to start up a Native American/First Nations tumblr that talks about native issues and doesn’t push the Romantizied Native American stereotype that leaves everyone in the 1800s.
*shrug. it’d be nice to have an informational tumblr. A lot of people get called on cultural appropriation, but not enough people know native american history even as it pertains to the history of america (post-contact) so it’s hard for them to see what the “big deal” is. Not enough people even know what issues natives are facing today. It’s hard to know what is at stake if people don’t really know what was lost due to misrepresentations and appropriation
Reblogging this as text because this looks like an amazing booklist and I want to have it handy. Thanks!
The female blues singers of the 1920s, Gertrude “Ma” Rainey, and Bessie Smith, not only invented a musical genre, but they also became models of how African American women could become economically independent in a culture that had not previously allowed it. Both Smith and Rainey composed, arranged, and managed their own road bands. Angela Y. Davis’s study emphasizes the impact that these singers, and later Billie Holiday, had on the poor and working-class communities from which they came. The artists addressed radical subjects such as physical and economic abuse, race relations, and female sexual power, including lesbianism. Ma Rainey was well known as a lover of women as well as men, and her song “Prove It on Me” describes a butch woman who dresses like a man and dates women. Blues Legacies and Black Feminism places the fluid sexuality of these women within a larger context of African American artists’ attempts to subvert and recreate America. (amazon)
In her provocative book, Davis, the well-known sixties radical, professor and author (Women, Culture, and Politics; Women, Race, and Class) finds, in the work of three pivotal artists of the blues and jazz era, “rich terrain for examining a historical feminist consciousness that reflected the lives of working-class black communities.” Through her close readings of their lyrics, which she transcribed (and presents as the book’s second half), Davis explores the meanings behind the performances of Gertrude “Ma” Rainey and Bessie Smith. Toppling the prevailing image of the tragic blues woman, she finds that the songs don’t portray the desolate and deserted woman; rather, “the most frequent stance assumed by the women in these songs is independence and assertiveness?indeed defiance?bordering on and sometimes erupting into violence.” She also offers ample evidence to dispute claims that women’s blues were personal, not political, arguing that their songs created consciousness by naming the issues. Her readings of Billie Holiday’s lyrics are less successful, perhaps because it is difficult to capture in words Holiday’s subversive renderings of popular love songs. Still, Davis’s book should be read by both scholars and music aficionados for its expressive reading of these singers’ complex works. 8 pages of b&w photos. (publisher)