The Prospera conditional cash transfer program and its impact on education, labor, and migration in an indigenous Mayan community in Chiapas, Mexico.

Prospera, a Conditional Cash Transfer (CCTs) program in Mexico, provides recipients with cash contingent on three nodes of civic engagement: health, nutrition and education. This article examines the educational component of Prospera in La Gloria, in the state of Chiapas, Mexico. I utilize gender and culture of migration theories to explore the role gender plays in the educational, employment and migration outcomes of 31 high school students, and a smaller sample that pursued post-secondary education, six years after participating in the Prospera program. My findings raise questions about the ability of Prospera to ameliorate social inequalities, foster gender equity, and economic mobility among indigenous recipient households.

Reflections on a failed participatory workshop in Northern Chile: Negotiating boycotts, benefits, and the UN declaration on the rights of indigenous people.

In this paper, we critically analyse our experiences of initiating participatory research in the challenging context of the Atacama Desert, Northern Chile. We use our experience of organising participatory workshops with Aymara and Quechua women community leaders to reflect on the politics of participation/non-participation, and explore these experiences in light of our multiple and overlapping positionalities as Chilean/British, male/female, white/mestizo. In the light of one workshop being entirely unsuccessful, we discuss the ways in which our empirical and methodological thinking has nevertheless been enriched by this experience. We situate the challenges we faced in relation to negotiating the tensions presented by debates on decolonising research from our positions within the neoliberal academy, exploring the questions raised by indigenous women activists' research 'refusal', and critically reflect upon the emotional responses this situation elicited in each of us. We argue for the importance of embracing such apparent fieldwork 'failures' and, recognising the resulting emotional swirl of panic, anxiety and inadequacy that they produce, emphasise these experiences as illustrative of the inherent tensions around decolonising research, as well as an often inevitable element of conducting research with marginalised communities involved in socio-environmental conflicts.

There Is No Place Like Home: Imitation and the Politics of Recognition in Bolivian Obstetric Care.

This article examines how efforts to "culturally adapt" birthing spaces in a rural Bolivian hospital are generating debates among doctors about what constitutes proper obstetric care. Working at the intersection of national and transnational projects, NGOs in Bolivia have remade the birthing rooms of some public health institutions to look more like a home, with the goal of making indigenous women feel more comfortable and encouraging them to come to the clinic to give birth. Yet narratives of transformation also obscure ongoing conditions of racial and gendered inequality in health services. I demonstrate how doctors' use of culturally adapted technologies enacts shifting affective relations-warm, cold, gentle, harsh-that draws on preoccupations with indigenous culture as a threat to maternal and infant life. In tracing practices of care, I argue that culturally adapted birthing in many ways extends historically rooted practices of doing biomedical work on indigenous bodies.

Commodifying Indigeneity: How the Humanization of Birth Reinforces Racialized Inequality in Mexico.

This article examines the humanized birth movement in Mexico and analyzes how the remaking of tradition-the return to traditional birthing arts (home birth, midwife-assisted birth, natural birth)-inadvertently reinscribes racial hierarchies. The great irony of the humanized birth movement lies in parents' perspective of themselves as critics of late capitalism. All the while, their very rejection of consumerism bolsters ongoing commodification of indigenous culture and collapses indigeneity, nature, and tradition onto one another. While the movement is quickly spreading across Mexico, indigenous women and their traditional midwives are largely excluded from the emerging humanized birth community. Through ethnographic examples, the article suggests that indigenous individuals are agentive actors who appropriate cards in decks stacked against them. Examples of resistance emerge within a context of power and political economy that often capitalizes on images of indigeneity while obscuring the lives, experiences, and opinions of indigenous people.