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Ethnohistory (2004) 51 (3): 655–657.
Published: 01 July 2004
... and missionaries and those who read accounts of their suﬀering that they prevent the audience from empathizing with indigenous peoples. Audiences might even derive pleasure from extreme accounts of violence, because the materiality of pain is never conveyed and colonial authors employed ‘‘a whole...
Ethnohistory (2010) 57 (4): 748–750.
Published: 01 October 2010
... People: Being a Chronicle of an American Indian Community in Colonial Connecticut and the Moravian Missionaries Who Served There. Edited and translated by Corinna Dally-Starna and William A. Starna. (2 vols., Lincoln: University of Nebraska Press, 2009. Vol. 1, vi + 692 pp...
Ethnohistory (2006) 53 (1): 221–241.
Published: 01 January 2006
..., describes the work that continued into the postcolonial period, and profiles some of the missionaries who have contributed to the foundation of the Catholic Church in northern Kenya over the last fifty years. American Society for Ethnohistory 2006 The Missionary Factor in the History of Northern Kenya...
Ethnohistory (2013) 60 (2): 322–324.
Published: 01 April 2013
... Society would be more fruitful. DOI 10.1215/00141801-2074351 Prophetic Identities: Indigenous Missionaries on British Colonial Fron- tiers, 1850–75. By Tolly Bradford. (Vancouver: University of British Colum- bia Press, 2012. xvi + 160 pp., preface, figures, notes, bibliography, index. $85.00...
Ethnohistory (2009) 56 (4): 768–769.
Published: 01 October 2009
... missionaries on the north coast of British 762 Book Reviews Columbia in the later half of the nineteenth century hastened a migration of the Tsimshian to a permanent village site, Metlakatla, and later to Annette Island in southern Alaska. She echoes...
Ethnohistory (2010) 57 (4): 746–748.
Published: 01 October 2010
... Indigenous approach to historical knowledge that is worthy of high praise. doi 10.1215/00141801-2010-045 Gideon’s People: Being a Chronicle of an American Indian Community in Colonial Connecticut and the Moravian Missionaries Who Served There. Edited and translated by Corinna Dally-Starna and...
Ethnohistory (2010) 57 (3): 500–501.
Published: 01 July 2010
... friends, despite missionary calls to stay put. They worshipped in church, but upheld dreams as gateways to the sacred. In these ways and more, Wampanoags Book Reviews 483 clearly resisted domination by colonial society. Bragdon does a great ser...
Ethnohistory (2009) 56 (3): 449–477.
Published: 01 July 2009
... 2009 by American Society for Ethnohistory 2009 “Obvious Indian”—Missionaries, Anthropologists, and the “Wild Indians” of Cuba: Representations of the Amerindian Presence in Cuba Jason M. Yaremko, University of Winnipeg Abstract. This article examines Amerindian identity and the...
Ethnohistory (2007) 54 (2): 223–244.
Published: 01 April 2007
...Seth Mallios Historical narratives describing the demise of a sixteenth-century Jesuit mission on the Chesapeake grew from direct accounts of indigenous murder to elaborate constructions of the missionaries' divine sacrifice. A seriation of details from the seven contemporary Jesuit sources...
Ethnohistory (2021) 68 (1): 53–75.
Published: 01 January 2021
...Ola Gunhildrud Berta Abstract In December 1857, Protestant missionaries arrived on Epoon Atoll to establish the first mission station in the Marshall Islands. The story of their arrival has historical interest and contemporary importance in the Marshalls because it has been used to form local...
Ethnohistory (2008) 55 (3): 439–464.
Published: 01 July 2008
... their people. Rather than being mere recipients of a mission placed unilaterally on their land by zealous missionaries, Lower Yanktonais found common cause with Catholic leaders to establish a local mission school to educate their children. Making Common Cause: Yanktonais and Catholic Missionaries on...
Ethnohistory (2018) 65 (4): 575–595.
Published: 01 October 2018
...Pablo Ibáñez-Bonillo Abstract This article analyzes the violent deaths of two Jesuit missionaries in the regions of Marajó (Pará) and the Itapecuru River (Maranhão). Their tragic end serves as a starting point through which one can explore the social relations that took place between Europeans and...
Ethnohistory (2007) 54 (1): 69–127.
Published: 01 January 2007
... initial missions of the Franciscan friars. The earliest friars produced vocabularies, grammars, sermons, and confession manuals as tools for their missionary effort. By analyzing these missionary creations, we can approach an understanding of the friars' views of Maya sexuality. The Maya, however, often...
Ethnohistory (2008) 55 (3): 417–438.
Published: 01 July 2008
... missionaries' production of dictionaries, grammars, and other forms of linguistic descriptions, and the Warao's own interpretation of the language encounter. At the beginning of the twentieth century, missionaries regarded Warao as incompatible with modernity and with the political developments of that time...
Ethnohistory (2014) 61 (1): 79–98.
Published: 01 January 2014
... this time there was an Ojibwe named John Hall who joined and became a missionary in the African Methodist Episcopal (AME) Church, a historically significant black denomination. Hall felt camaraderie with blacks because, like Indians, they had endured oppression at the hands of whites. Also, he felt...
Ethnohistory (2013) 60 (1): 101–124.
Published: 01 January 2013
...Julia Sarreal Both the Crown and Catholic missionaries believed that frontier Indians needed to practice settled agriculture and animal husbandry in order to become civilized. For over a century Jesuit missionaries among the Guaraní Indians of South America tried to Europeanize mission inhabitants...
Ethnohistory (2012) 59 (2): 387–405.
Published: 01 April 2012
... account shows how support for feasting and the chiefly system it reinforced waxed and waned over forty years. For a time after a permanent missionary came to their village of Fort Simpson, Tsimshian feasts became Christian festivals as the community dispensed with chiefs and the transmission of chiefly...
Ethnohistory (2014) 61 (3): 525–548.
Published: 01 July 2014
... to imagine that traditional indigenous territories often coincided with old rubber outposts, derelict haciendas , missionary stations, and abandoned oil camps. Nor did researchers envision the maelstrom that had taken place fifty years earlier, when native families were forced to collect rubber...
Ethnohistory (2012) 59 (4): 713–738.
Published: 01 October 2012
...Robert C. Schwaller One of the most interesting aspects of sixteenth-century Mexico is the predominance of native languages, Nahuatl in particular, among all members of colonial society. Conquistadors, encomenderos, estancieros , missionaries, and even tradesmen learned native languages because it...
Ethnohistory (2011) 58 (3): 421–444.
Published: 01 July 2011
... persistent legend claims that large numbers were driven to extinction by missionaries and petroleum companies after oil exploration began nearby in 1964. This article reconstructs the final decades of Tetete history beginning with the rubber boom and analyzes their subsequent use by diverse actors in modern...