Reviewed by: Land of Disenchantment: Latina/o Identities and Transformations in Northern New Mexico Silvia Spitta Keywords Michael L. Trujillo, Silvia Spitta, Land of Disenchantment, New York socialites, foreign artists, intellectuals, Española, drugs, tricultural harmony, folk life, Marco Cholo, poverty, violence, drug abuse, migration, genizaro, trickster, jokes Trujillo, Michael L. Land of Disenchantment: Latina/o Identities and Transformations in Northern New Mexico. Albuquerque: U of New Mexico P, 2009. 265 pp. Michael L. Trujillo's engaging study Land of Disenchantment is an extended meditation on and important debunking of the notion of New Mexico as an enchanted space. The view of an exotic New Mexico was created in large measure by New York socialites and foreign artists and intellectuals who settled there from the 1920s on. This migration would only increase exponentially between the world wars. The artworks this group produced, the important collections of Hispanic and pueblo Indian folk arts they amassed, and the museums they founded, all led to the establishment of New Mexico as a magical place. This idea, underpinned by visions of tricultural harmony, has spread to the entire US, and New Mexico is now seen (and increasingly marketed) as a place that does not correspond to the space and time of the greater US. The result is that New Mexico's exoticism is so often confused with Mexico's alleged exoticism that the state's license plate has to clarify: "New Mexico, USA: Land of Enchantment." Trujillo grapples with an ethnographic tradition that—inadvertently, perhaps—reproduces the idea of New Mexico as an enchanted space when it focuses on village and folk life. This privileging of the idyllic, magical aspects of the state stands in stark contrast to the dearth of anthropological studies of Española and other poorer cities in the Greater Española Valley. It is reflected in the marketing of Taos and Santa Fe as tourist destinations while poor areas are marginalized from this circuit, thereby reinforcing cycles of poverty. Trujillo's focus on Española and his alternative ethnography is informed not only by the stories he grew up hearing at home in centralWashington state of what life had been like in New Mexico for his parents and parts of his extended family, but also by several years spent in New Mexico working variously as a reporter for the newspaper The Rio Grande Sun; a detox attendant and facilitator of drug rehabilitation groups in Española; and at the University of New Mexico in a drug treatment study. These experiences with what largely constitutes the negative, disenchanted [End Page 162] underside of New Mexico overlooked by promoters of its enchantment inform the main chapters in the book, making it very readable (and fun to read). Indeed, this ethnography's focus on what Trujillo theorizes as the "negative" is perhaps best embodied by jokes told in the area that go like this: "Who discovered Española?" And people reply, "Marco Cholo." But the negative is also most visible in the shocking statistics that show Rio Arriba County, which is the focus of his study, to be one of the "poorest counties in New Mexico," and what is perhaps even more troubling, that the entire state of New Mexico "maintains some of the worst poverty rates in the United States" (11). As Trujillo explains, jokes bracket his ethnography, introducing and ending it, because jokes ensue precisely in those spaces where, as Mary Douglas pointed out, deep disparities rub up against one another. Indeed, the poverty and crime rates of the state serve as a form of disenchantment of the enchanted. Trujillos's Española, therefore, "is a place where discourses of tradition and the most painful aspects of modernity seem to intermingle, boil, and saturate the landscape" (3). The chapters that conform this image of a disenchanted New Mexico focus on the terrible poverty, violence, and drug abuse that permeate the area. The first chapter traces the history that would lead to the dismemberment of the foot of a prominent statue to Oñate (conqueror of New Mexico in the 16th century). The second is on the celebration of Holy Friday in Chimayó when a terrible murder that shakes the region is...
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