"Timely and original, this volume looks at indigenous peoples from the perspective of cosmopolitan theory and at cosmopolitanism from the perspective of the indigenous world. In doing so, it not only sheds new light on both, but also has something important to say about the complexities of identification in this shrinking, overheated world. Analysing ethnoqraphy from around the world, the authors demonstrate the universality of the local-indigeneity-and the particularity of the universal--cosmopolitanism. Anthropology doesn't get much better than this." --Thomas Hylland Eriksen, Professor of Anthropology, University of Oslo; Author of Globalisation --Book Jacket.

After the Spanish victories over the Inca claimed Tawantinsuyu for Charles V in the 1530s, native Andeans undertook a series of perilous trips from Peru to the royal court in Spain. Ranging from an indigenous commoner entrusted with delivering birds of prey for courtly entertainment to an Inca prince who spent his days amid titles, pensions, and other royal favors, these sojourners were both exceptional and paradigmatic. Together, they shared a conviction that the sovereign's absolute authority would guarantee that justice would be done and service would receive its due reward. As they negotiated their claims with imperial officials, Amerindian peoples helped forge the connections that sustained the expanding Habsburg realm's imaginary and gave the modern global age its defining character. Andean Cosmopolitans recovers these travelers' dramatic experiences, while simultaneously highlighting their profound influences on the making and remaking of the colonial world. While Spain's American possessions became Spanish in many ways, the Andean travelers (in their cosmopolitan lives and journeys) also helped to shape Spain in the image and likeness of Peru. De la Puente brings remarkable insights to a narrative showing how previously unknown peoples and ideas created new power structures and institutions, as well as novel ways of being urban, Indian, elite, and subject. As indigenous people articulated and defended their own views regarding the legal and political character of the "Republic of the Indians," they became state-builders of a special kind, cocreating the colonial order.

Ultimately, what really does it mean to be creative? How can we see ourselves as participating in the creativity of God for mission? All people are creative. Sadly, however, for many, creativity is stifled and remains stunted due to several reasons—social, economic, political, cultural, and even spiritual. This study explores how ICMs—indigenous cosmopolitan musicians—negotiate their creativity amid the liminal spaces they occupy as they share in the creativity of God for mission through their music. But what exactly does it mean to share in the creativity of God for mission? Contrary to popular notion, ICMs evidence that creativity is not merely innovation; it is not a psychological metric for measuring human potential; it is certainly not the “icing on the cake” reserved for a few so-called creatives or artists. Rather, “theological creativity” is participation in the creatio Dei; it is theologically prior to mission. As a missiological framework, creatio Dei is understood here in terms of creative being, creative construction (design), and creative performance. Hopefully, this book can help clarify and expand our understanding of what it means to be truly creative and, thereby, with the help of the Creator, put into practice principles of theological creativity as we share in the creativity of God in the world, with others.

This edited collection argues for the importance of recovering Indigenous participation within global networks of imperial power and wider histories of "transnational" connections. It takes up a crucial challenge for new imperial and transnational histories: to explore the historical role of colonized and subaltern communities in these processes, and their legacies in the present. Bringing together prominent and emerging scholars who have begun to explore Indigenous networks and "transnational" encounters, and to consider the broader significance of "extra-local" connections, exchanges and mobility for Indigenous peoples, this work engages closely with some of the key historical scholarship on transnationalism and the networks of European imperialism. Chapters deploy a range of analytic scales, including global, regional and intra-Indigenous networks, and methods, including histories of ideas and cultural forms and biography, as well as exploring contemporary legacies. In drawing these perspectives together, this book charts an important new direction in research.

Hailed as a national hero and musical revolutionary, Thomas Mapfumo, along with other Zimbabwean artists, burst onto the music scene in the 1980s with a unique style that combined electric guitar with indigenous Shona music and instruments. The development of this music from its roots in the early Rhodesian era to the present and the ways this and other styles articulated with Zimbabwean nationalism is the focus of Thomas Turino's new study. Turino examines the emergence of cosmopolitan culture among the black middle class and how this gave rise to a variety of urban-popular styles modeled on influences ranging from the Mills Brothers to Elvis. He also shows how cosmopolitanism gave rise to the nationalist movement itself, explaining the combination of "foreign" and indigenous elements that so often define nationalist art and cultural projects. The first book-length look at the role of music in African nationalism, Turino's work delves deeper than most books about popular music and challenges the reader to think about the lives and struggles of the people behind the surface appeal of world music.

The Sámi are Europe’s only recognized indigenous people living across regions of Norway, Sweden, Finland and the Russian Kola peninsula. The subjects of a history of Christianization, land dispossession, and cultural assimilation, the Sámi have through their self-organization since World War II worked towards Sámi political self-determination across the Nordic states and helped forge a global indigenous community. Accompanying this process was the emergence of a Sámi music scene, in which the revival of the distinct and formerly suppressed unaccompanied vocal tradition of joik was central. Through joiking with instrumental accompaniment, incorporating joik into forms of popular music, performing on stage and releasing recordings, Sámi musicians have played a key role in articulating a Sámi identity, strengthening Sámi languages, and reviving a nature-based cosmology. Thomas Hilder offers the first book-length study of this diverse and dynamic music scene and its intersection with the politics of indigeneity. Based on extensive ethnographic research, Hilder provides portraits of numerous Sámi musicians, studies the significance of Sámi festivals, analyzes the emergence of a Sámi recording industry, and examines musical projects and cultural institutions that have sought to strengthen the transmission of Sámi music. Through his engaging narrative, Hilder discusses a wide range of issues—revival, sovereignty, time, environment, repatriation and cosmopolitanism—to highlight the myriad ways in which Sámi musical performance helps shape notions of national belonging, transnational activism, and processes of democracy in the Nordic peninsula. Sámi Musical Performance and the Politics of Indigeneity in Northern Europe will not only appeal to enthusiasts of Nordic music, but, by drawing on current interdisciplinary debates, will also speak to a wider audience interested in the interplay of music and politics. Unearthing the challenges, contradictions and potentials presented by international indigenous politics, Hilder demonstrates the significance of this unique musical scene for the wider cultural and political transformations in twenty-first-century Europe and global modernity.