By Elaine Dewar
Bones—the is still of old New international natives now mendacity in museums and college laboratories around the Americas—are on the heart of the medical and cultural battles defined during this provocative e-book. those bones, award-winning investigative journalist Elaine Dewar asserts, problem the authorised conception that the 1st americans descend from a Mongoloid those that migrated around the Bering land bridge to Alaska on the finish of the Ice Age 11,000 years in the past. With local American activists, white supremacists, DNA specialists, and actual anthropologists—all vying for keep an eye on of historic bones like these of the Caucasoid Kennewick Man—Dewar explores the politics of archaeology, background, legislations, local spirituality, and race relatives at paintings during this medical battlefield. She reviews, too, at the competition one of the specialists over replacement theories that recommend the hot international can have been populated as early as 60,000 years in the past, maybe by way of Polynesian voyagers who sailed to South the US.
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Extra resources for Bones: Discovering the First Americans
24 Nationalist Philippine historian Renato Constantino extends this critique in his famous essay “The Miseducation of the Filipino,” arguing polemically: [F]rom its inception, the educational system of the Philippines was a means of pacifying a people who were defending their newly-won freedom from an invader who had posed as an ally. The education of the Filipino under American sovereignty was an instrument of colonial policy. The Filipino had to be educated as a good colonial. Young minds had to be shaped to conform to American ideas.
Included in the pronouncements of the twLF, issued at the outset of the Barrows Hall takeover, was a call for a permanent 20 / Filipino American Communion (tenured or tenure-track) faculty hire in “Filipino American Studies,” an incidental element of the twLF platform that ﬂew under the radar, but that nonetheless recalled the central — and unfulﬁlled — objective of two decades of ineffective haggling by Bay Area Filipino American students, community members, and (often self-appointed) spokespeople.
Conquest, genocide, colonization, and imperialism, and imprints the Philippines and Filipinos in a putatively “postmodern” moment. In sustaining a critique of Filipino Americanism, then, Suspended Apocalypse seeks to do more than allege or imply what Isaac calls a “language connecting” communities of color. I am attempting to show how, in multiple cultural productions, scholarly and popular archives, and political projects, the historical possibility and, in fact, the ﬂesh-and-bone materiality of such “solidarities” is already available.