...Sarahh Scher Inka Human Sacrifice and Mountain Worship: Strategies for Empire Unification . By Besom Thomas . ( Albuquerque : University of New Mexico Press , 2013 . xvii + 309 pp., acknowledgments, prologue, introduction, epilogue, appendixes, notes, glossary, references, index...

...Timothy W. Knowlton; Gabrielle Vail During his visit to Nojpeten in 1696, Fray Andrés de Avendaño reported observing the Itzá Maya worshipping a stone column called yax cheel cab (the first tree of the world). Though claiming to recognize the yax cheel cab from depictions in pre-Hispanic Maya...

...Ana Mariella Bacigalupo Spanish and criollo soldiers in what is now Chile viewed colonial Mapuche and especially male shamans ( machi weye ) as perverse sodomites engaged in devil worship. I analyze the gender identities of male and female machi in the colonial period by considering ethnic, gender...

... to them because of the similarities he saw in black and Indian worship practices. To express his feelings of closeness with black people, Hall frequently referred to them using kinship terms like “brother” and “cousin.” As an AME missionary, Hall visited native communities throughout Michigan...

... Elizabeth Ramírez god or person rights and possession. In 1657 Juan Bauptista reported that the Chilcas ayllu worshipped the ‘‘malqui Marcayoc’’ (ancestor marcayoc) named Machaca that was found at the site called Yrcacoto. Francisco Poma Guaranga of the Tamborga ayllu, testifying on 11 October 1662...

... for comparatively long periods of time. This proved to be ‘‘successful’’ in the sense that in 1990 more than half of the village population had been baptized, most of them regularly attending Sunday worship. By that time, however...

..., flapping banners, and leading members’ band instruments may have made them appear to some observers. Within the Army’s practice of evangelism and allowance for exuberant forms of worship, Nisg̲a’a found a new idiom for coming together during the long winter months as well as for connecting...

... gained preeminence, indigenous individuals seeking political legitimacy in the colonial system became involved in community activities related to the worship of Catholic saints and pilgrimages to famous churches (Deardorff 2018 ). Furthermore, adherence to Christianity allowed native leaders...

..., broadly inform this discussion. Authenticity and Mimesis 205 The Incident: Idol Production and Worship in Illinois In 1997, students in Christine Worley’s art classes at Longfellow Elemen- tary School in Oak Park created a spectacular display in glistening...

... years pilgrims from the 496 Review Essay surrounding region have come to Popoyuapa during Lent to worship and ask the image for help with their own lives. The traditional pilgrimage was made by oxcart, but by the 1980s the remaining pilgrims...

... sympathy emerges in Spanish accounts of Muisca culture (one 192 Review Essay source draws sensitive comparisons between Muisca worship of idols and Spanish worship of saints), the accounts also vividly depict the neighbor- ing Panches...

... attended catechism classes and that its church was well provisioned. 24 Despite this, regional worship of the native pantheon was far from moribund. In the mid-1570s, a criminal process revealed that the natives of Tota continued to conduct pre-Hispanic ceremonies such as the Chancha (dedicated...

... as Afek did. Indeed, shortly after the first coming of the white men, some of their tools (a spoon, a book, a rope, and a doll) were guarded and worshiped in a spirit house (ap yuol) located in the Kwiva Valley...

..., mistaken, and immoral: the Indians continue to worship idols and hold congress with Satan, and revel in polygamy and abandoned sexuality. They “sleep together like chickens” (41), he writes—one of several animal comparisons in the text. Above all, he routinely describes them as cannibals. Benzoni’s...

... was their platform based upon traditional Aymara religion and colonial law vaguely redefined as Indian law. Aymara religion was grounded in worship of the earth (pachamama) and of the mountains (Achachilas), notions that the AMP broadened to refer to land, territory, nation, faith, religion, rights...

... the negative impact of the outcome of don Carlos Ometochtli’s trial on Tlaloc’s worship, ritual pilgrimages to Mount Tlaloc continue today. The importance of Mesoamerican landscape continues in Ángel Julián García Zambrano’s chapter discussing its impact on establishing and framing memories of communal...

... blends ethnographic and archival research to illustrate how despite the negative impact of the outcome of don Carlos Ometochtli’s trial on Tlaloc’s worship, ritual pilgrimages to Mount Tlaloc continue today. The importance of Mesoamerican landscape continues in Ángel Julián García Zambrano’s...

... discourse survived colonization: two collections of Northern Zapotec songs focusing on cosmological narratives and ancestor worship, and accompanied by nicachi , cylindrical drums. Libana proposes that the intricate structure and parallelisms in these songs, which are not addressed in detail, cannot...

... century, and by a more focused monitoring of devotional texts and local forms of worship that was ushered in by the Council of Trent. In 1577, not long after the establishment of a separate Mexican Holy Office tri- bunal in 1571, two Mexican inquisitors banned a translation of the Proverbs...

...–53, 206–15). Non-Indian visitors relying on biblical phraseology were keen to denounce as “idol worship” the practices associated with these beliefs (e.g., Thwaites 1906 : 375). They took special note of the daubing of certain stones with vermillion and the depositing of offerings on or next to them...