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Ethnohistory (2012) 59 (3): 441–463.
Published: 01 July 2012
..., California—this essay high-lights the basket business of a Pasadena dealer named Grace Nicholson. The study of material things has long been a vital part of ethnohistory, especially for understanding the influence of colonial commerce on indigenous societies. When applied to the movement of baskets and other...
Ethnohistory (2001) 48 (3): 433–472.
Published: 01 July 2001
... aboriginal-white relations in Canada in the first decades of the twentieth century. American Society for Ethnohistory 2001 ‘‘But Now Things Have Changed Marius Barbeau and the Politics of Amerindian Identity Andrew Nurse, Mount Allison University Abstract. This essay examines Marius...
Ethnohistory (2002) 49 (2): 424–426.
Published: 01 April 2002
Ethnohistory (2016) 63 (2): 445–446.
Published: 01 April 2016
...León García Garagarza The Fate of Earthly Things: Aztec Gods and God-Bodies . By Bassett Molly H. . ( Austin : University of Texas Press , 2014 . xii + 283 pp., acknowledgments, introduction, appendixes, notes, bibliography, index . $60.00 cloth.) Copyright 2016 by American Society...
Ethnohistory (2020) 67 (3): 429–453.
Published: 01 July 2020
... Florentine Codex, devoted to “earthly things,” this analysis re-entangles hummingbird ethology with Huitzilopochtli’s cult, a bond that was severed in the early days of colonization. A close reading of the Nahuatl, Spanish, and visual texts in this book reveals that seasonal cycles and hummingbird behavior...
Ethnohistory (2003) 50 (1): 89–130.
Published: 01 January 2003
... enormous difficulties in supplying the urban market of Chilapa with basic resources,especially maize. The hostilities of the 1840s grew out of the efforts of elites to resolve these problems by establishing, among other things,commercial agricultural estates. American Society for Ethnohistory 2003...
Ethnohistory (2011) 58 (2): 229–261.
Published: 01 April 2011
..., when in fact it is none of those things; (2) in ethnohistory especially, chronological time disconnected from other types and dimensions of time; (3) one type of time in cultural contact, such as clock time or work-discipline, to the exclusion of others; or (4) simple binaries of cultural difference...
Ethnohistory (2000) 47 (1): 205–225.
Published: 01 January 2000
...Chris Ballard Christian notions of the Apocalypse, which were first introduced to Huli speakers of the Southern Highlands of Papua New Guinea during the 1950s,encountered an existing indigenous eschatology, or doctrine of last things. Precontact Huli cosmology posited a moral constitution for the...
Ethnohistory (2011) 58 (3): 525–532.
Published: 01 July 2011
...Juan Luis Rodríguez; Jonathan D. Hill The Occult Life of Things: Native Amazonian Theories of Materiality and Personhood . Edited by Santos-Granero Fernando . ( Tucson : University of Arizona Press , 2009 . 277 pp., introduction, figures, tables, index . $55.00 cloth...
Ethnohistory (2005) 52 (1): 3–6.
Published: 01 January 2005
...- tieth century, those peoples left standing by the capitalist juggernaut got ‘‘cultureeven as advanced anthropologists were denying there was such a thing. This new culture consciousness of the peoples involved something more than defensiveness. Many were seen to be actively indigenizing the global...
Ethnohistory (2017) 64 (3): 379–400.
Published: 01 July 2017
... Indians divided all animals into four general classes: 1st, those that walk upon four legs; 2nd, those that fly; 3rd, those that swim with fins; 4th, those that creep” (Eastman 1971 : 77). The more familiar Lakota classification of living things was explained by the Oglala Thomas Tyon to James R. Walker...
Ethnohistory (2015) 62 (1): 17–38.
Published: 01 January 2015
... consists in the capacities, institutions, and possessions that he is deemed to lack, according to another person who has them. These things are, above all, reason, political life, personal property, religion, laws, historical memory, writing, tools, clothing, and/or money. This supposi- tion of lack...
Ethnohistory (2019) 66 (4): 647–666.
Published: 01 October 2019
... of a young woman, I will tell about a thing that happened to this indigenous person, macehualli , from the village of Chicontepec. We say that she has not done anything (bad), she only lives (in peace), does her work. This woman has studied and does well in her work and life. It was difficult for...
Ethnohistory (2000) 47 (1): 241–248.
Published: 01 January 2000
... These are stories of how, after that dark time, things may ﬁnally be ‘‘coming around In this light they are stories of struggle, hope, and empowerment, and each makes an important contribution to understanding the renais...
Ethnohistory (2018) 65 (2): 330–331.
Published: 01 April 2018
... reproduce their own sense of Maya-ness. In addition to the relational engagements between people, and between the past and present, Ardren considers the relationality of people and things, a perspective recently popular among archaeologists who consider alternative ontologies and the agency of objects...
Ethnohistory (2017) 64 (1): 161–162.
Published: 01 January 2017
... A preface to a book can be many things. It may offer a roadmap to a book’s contents. Often it serves as an opportunity to acknowledge and thank the many hands that contribute to a scholarly production: archivists, librarians, colleagues, students, editors, family, and friends. It is also an...
Ethnohistory (2019) 66 (1): 221–222.
Published: 01 January 2019
... accommodation and negotiation with new ideas were not new practices for the Maya. They had been doing much the same thing when confronted by influences from neighboring cultures for thousands of years, long before Spaniards arrived on their shores. ...
Ethnohistory (2018) 65 (3): 525–526.
Published: 01 July 2018
... both unique and particular in its variance. Freedom, he finds, is not always situated within a language associated with citizenship and nationhood—freedom of movement or freedom to claim identity. Rather, he finds that to subalterns freedom is focused narrowly on things such as freedom from burdensome...
Ethnohistory (2014) 61 (2): 361–363.
Published: 01 April 2014
... Kevin Terraciano collaborating with various scholars, beginning with Arthur J. O. Anderson and Frances Berdan in Beyond the Codices (1976), and linguist Frances E. Karttunen, with whom he wrote Nahuatl in the Middle Years (1976) and The Art of Nahuatl Speech (1987), among other things. In 1986...
Ethnohistory (2004) 51 (1): 198–200.
Published: 01 January 2004
... anything, could be added sixty years later. Indeed, the book’s use of older ethnographic material probably recommends it more than any- thing else; after all, many of the practices Bruman documents are now either much reduced and in decline or have vanished entirely since 1940. This adept synthesis...