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have the least dramatic testimonies. Many of them do not describe their conver- sion as motivated by particular diffi cult life circumstances but merely explain that they, at some point in their young lives, felt the need to establish a personal relationship with God instead of just coming to
selective project of unity in diversity (Bruner 2005). I consider the local, regional, national and international factors that motivated the development of this site. Th e broader historical context is fi rst provided by a discussion of theme parks and the role of anthropology in the development of
In contrast, a more recent perspective suggests that material culture can be an agent of change gosden (2006:425), in a discussion of long-term change, argues that objects, especially in terms of their forms and styles, have a longer life than humans In consequence, he explains, we learn
the feeling of foreignness and the stigma of differing from the mainstream. It is precisely this inconvenient situation that transmits to them the eternal feeling of living on the margin (the threshold, as indicated by their last name) and motivates them to form a lodge. With the lodge, they
how the Lord was now the only man in her life: I have a man—the Lord! He is the man of the house. I talk with him all day long. Th e Lord showed me that I do not need a man, because he is with me. Why would I need a man to protect me, if the greatest protector of all is living with me? Sure, as a
individuals who actively create colonial relations I believe that a more problematic aspect of hybridity is that it seems to be a label applied from outside to people living in a colonial or post-colonial society from outside, life and identities in present-day Mexico may appear hybrid from inside
made special pilgrimages to the mountain top area where she lived. Her life has been celebrated in books, movies and an opera (Balada 1995), and the rock band El Tri has memorialized her in a song. Another rock band—Santa Sabina—named themselves as a tribute to the great curandera. But despite her
- ulation, but rather with living conditions in the midst of the latter. Pau- perism can exist within any category of the relative surplus-population, and, as a matter of fact, beyond this category, as we shall see later on. The case of the third group inside pauperism is somewhat distinct because
violation of these usos y costumbres. Activists also emphasised the notion that water is a resource that is biologically and socially critical for life itself. To privatise water would be to privatise life itself. Water-scarcity and the threat posed by privatisation in the Cochabamba context
, and neighbourhood associations have very little infl uence in political life and do not present any real challenge to the neoliberal model (Portales 2001: 401). According to Paley, the democratically elected govern- ments have tried to convince the population that living in a democracy 54 chapter