Indigenous communities, like the Nahuas of Tzinacapan, dispensable. The book has a few weaknesses that reflect the challenges of moving seamlessly between multiple scales: from the international to the national, and between different dimensions of the local. For example, the reader does not learn how Cuetzalan became a Magical Village until Chapter 6, information that would have been valuable at the outset. Chapter 5, which provides a close reading of a meeting between local tourism stakeholders, was a missed opportunity to examine the local beneficiaries of the programme. The chapter provides glimpses through the hotel proprietors, knowledge producers and bureaucrats involved in the meeting, but the sketch of the primary local proponents and beneficiaries remains unclear. Nevertheless, the book’s important insights outweigh these minor flaws. It provides a concrete example of the perils of the politics of recognition for marginalised communities by revealing how the official embrace of Indigenous heritage can function as yet another form of dispossession, and is thus of interest to a broad range of scholars of tourism, heritage studies and Indigenous studies, and scholars of the politics of recognition in and beyond Latin America.

中文翻译：

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Dana Frank，洪都拉斯漫漫长夜：政变后的抵抗、恐怖和美国（伊利诺伊州芝加哥：Haymarket，2018 年），第 335 页，17.95 美元，pb。

土著社区，如 Tzinacapan 的纳瓦人，可有可无。这本书有一些弱点，反映了在多个尺度之间无缝移动的挑战：从国际到国家，以及在地方的不同维度之间。例如，读者直到第 6 章才知道 Cuetzalan 如何成为魔法村庄，这些信息在一开始就很有价值。第 5 章详细介绍了当地旅游利益相关者之间的会议，但错过了审查该计划的当地受益者的机会。本章提供了参与会议的酒店业主、知识生产者和官僚的一瞥，但主要的当地支持者和受益者的概况仍不清楚。尽管如此，本书的重要见解超过了这些小缺陷。