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Ethnohistory (2020) 67 (2): 327–328.
Published: 01 April 2020
..., together, reveal startling details of the Blackfeet world(s). Invisible Reality: Storytellers, Storytakers, and the Supernatural World of the Blackfeet . By Rosalyn R. LaPier . ( Lincoln : University of Nebraska Press , 2017 . xliii +195 pp., acknowledgments, photographs, maps, notes...
Ethnohistory (2018) 65 (1): 101–127.
Published: 01 January 2018
... supernatural creatures ( stl’aleqem ). Relying on local oral traditions, regional archaeology, and local ethnographies, the article argues that these specific locations had very ancient roots in Tsleil-Waututh history but were marked in the early contact period with red paint by Tsleil-Waututh ritualists...
Ethnohistory (2015) 62 (2): 309–331.
Published: 01 April 2015
... rarely attributed them to supernatural punishment, a salient idea in both indigenous and Christian religions. Rather, their responses were overwhelmingly secular and critical of colonial policies (forced labor, strict monogamy, settlement consolidation) or consequent cultural conditions (dietary change...
Ethnohistory (2005) 52 (4): 673–687.
Published: 01 October 2005
... vehicle of women's ritual power, used as the basis for magical potions to cast supernatural illness, in sexual witchcraft practices, and even, at times, as a flash point for women's disorderly behavior in public settings. The gendered associations of chocolate with ritual power and disorder in Guatemala...
Ethnohistory (2006) 53 (2): 281–329.
Published: 01 April 2006
... excellence of individual living men like the Penacook sachem-powwow Passaconaway and supernatural entities like Maushop. For men throughout the region, cultivating and maintaining spiritual associations was essential to success in the arenas of life defining Indian masculinity: games, hunting, warfare...
Ethnohistory (2020) 67 (1): 149–173.
Published: 01 January 2020
..., simultaneously expressing associated trauma, loss, and hope. Copyright 2020 by American Society for Ethnohistory 2020 Peru hacienda ruination memory supernatural Narratives of trauma, loss, and hope in post-conflict and post-colonial societies are often tied to specific places and landmarks...
Ethnohistory (2020) 67 (4): 621–642.
Published: 01 October 2020
... and historical setting (Gilmore 2003 : 18–20; Sperber 1996 : 166). Nevertheless, fantastic beings are more than a mirror image of normality. Primordial imaginary beings exhibiting extraordinary qualities such as supernatural strength, ineffable ugliness or beauty, profound evil or goodness...
Ethnohistory (2014) 61 (4): 761–784.
Published: 01 October 2014
... with morality tales like the biblical flood and Babel has been consistent with a tradition that imbues landscapes and found objects with supernatural and moral agency. That supernatural power is activated not through the inter- pretation of text but through the physical manipulation of objects...
Ethnohistory (2000) 47 (3-4): 806–809.
Published: 01 October 2000
... of the Virgin was shaped and changed by these texts. Burkhart concludes that the Nahua reinterpreted the Virgin as more than an intercessor with God. While attributing to the Virgin personal powers of her own, the Nahua maintained some of their own pre-Columbian ideas of the supernatural...
Ethnohistory (2016) 63 (4): 739–740.
Published: 01 October 2016
... or overwhelmed Zapotec aesthetics. Farriss also states, without a full explanation, that another group of nicachi songs commemorating Christian supernaturals were “a failed attempt” at Zapotec rhetoric (110), but forgoes mentioning that their authors designated them as libana . The book’s...
Ethnohistory (2018) 65 (3): 529–530.
Published: 01 July 2018
... cosmology, asserting that ritual was aimed at establishing both the grave and the body as axis mundi between watery underworlds and the celestial realm of the fiery sun. Mortuary sacrifices of animals, body parts, and youths served as substitutes for the deceased to placate supernatural beings that might...
Ethnohistory (2015) 62 (4): 781–801.
Published: 01 October 2015
... idiom for coming together during the long winter months as well as for connecting with the supernatural—one more acceptable to both their missionaries and colonial officials. Nisg̲a’a developed their Church Army in these restrictive years in ways that enabled them to both change and yet— vitally...
Ethnohistory (2012) 59 (4): 713–738.
Published: 01 October 2012
... sus- pected hechiceros (supernatural practitioners) of mixed ancestry. These cases provide an ideal window into the ways in which unofficial intermedi- aries appropriated and mobilized their expansive cultural knowledge. The defendants’ actions and heresies speak to their cross-cultural...
Ethnohistory (2004) 51 (4): 677–700.
Published: 01 October 2004
... Johann Kohl,voyageursdelightedinstoriesandsongsasmuchasOjibwesdid.10 Retired fur trader Paul H. Beaulieu reminisced that ‘‘winter evenings were spent in forming plans of various and diﬀerent trips to be made, talking of old Supernatural beliefs, how to manage in the divers situations that a voyageur...
Ethnohistory (2002) 49 (4): 871–873.
Published: 01 October 2002
.... There are also entries on media, key structures or objects (such as hei tiki), eminent scholars and native artists, supernatural beings, ceremonies, motifs/themes, and certain ethnological concepts such as altered states of...
Ethnohistory (2004) 51 (1): 45–71.
Published: 01 January 2004
... whenever supernatural beings above the earth let loose evil spirits known as Kosvkvskini. Sent to punish them for breaking tribal laws and for failing to perform religious ceremonies correctly, Kosvkvskini aﬄicted Cherokees with smallpox. These evil spirits ‘‘prowled in [a] wide and open public way...
Ethnohistory (2015) 62 (3): 573–595.
Published: 01 July 2015
... Power in Ancient Mesoamerica: Supernatural Alter Egos as Personified Diseases . Acta Americana (Sweden) 17 ( 2 ): 49 – 98 . Houston Stephen D. 2008 The Small Deaths of Maya Writing . In The Disappearance of Writing Systems: Perspectives on Literacy and Communication . Baines John...
Ethnohistory (2004) 51 (2): 450–453.
Published: 01 April 2004
... development, devised out of ‘‘the inner spirits of natural forces to quote Joyce Marcus (1992: 270), a prominent proponent of anti- theism? Was the organization of supernatural beings into a ‘‘pantheon’’ simply a Spanish imposition? Those who have questioned the presence of gods in earlier Mesoamerica...
Ethnohistory (2004) 51 (2): 453–454.
Published: 01 April 2004
... prominent proponent of anti- theism? Was the organization of supernatural beings into a ‘‘pantheon’’ simply a Spanish imposition? Those who have questioned the presence of gods in earlier Mesoamerica, namely, in the periods before the Aztecs and other Postclassic peoples, have tended to channel the...
Ethnohistory (2010) 57 (3): 467–470.
Published: 01 July 2010
... plant’s life cycle and agricultural festivals to cosmology. The text then delves into congruencies between other natural phenomena, such as water and wind, and defined supernaturals, which appear in a variety of contexts, including Classic Period cities such as Palenque’s divine triad and...