Academic literature on the topic 'Pueblos Indians'
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Journal articles on the topic "Pueblos Indians"
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Rosen, Deborah A. "Acoma v. Laguna and the Transition from Spanish Colonial Law to American Civil Procedure in New Mexico." Law and History Review 19, no. 3 (2001): 513–46. http://dx.doi.org/10.2307/744272.
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Less than two years after the United States occupied New Mexico, Acoma Pueblo accused its neighbors in Laguna Pueblo of misappropriating a painting of Saint Joseph. The Indians of Acoma claimed that they had loaned the picture to the pueblo of Laguna for the purpose of celebrating Holy Week, but Laguna had subsequently refused to return it. The large oil painting on canvas, which portrayed the standing figure of Joseph holding the baby Jesus, was said to have been sent to New Mexico by Carlos II, king of Spain from 1665 to 1700. Both pueblos claimed rightful ownership of the picture, both said that missionaries with the early Spanish conquerors had brought them the oil painting from Spain, and both asserted that the painting was necessary for their religious worship. It was believed that the painting of Saint Joseph, or San José, as he was referred to throughout the legal documents, worked miracles for its possessor. Most important to the pueblos was the belief that the painting brought life-sustaining rain to the parched agricultural lands that provided their main source of food.
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Horton, Sarah. "Where is the "Mexican" in "New Mexican"? Enacting History, Enacting Dominance in the Santa Fe Fiesta." Public Historian 23, no. 4 (2001): 41–54. http://dx.doi.org/10.1525/tph.2001.23.4.41.
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What are the implications of public commemorations of the Southwest's Spanish colonization, and do such celebrations sanction the conquest's continuing legacy of racial inequality? This paper examines such questions by way of an analysis of the Santa Fe Fiesta, an annual celebration of New Mexico's 1692 re-conquest from the Pueblo Indians by Spanish General Don Diego de Vargas. The Santa Fe Fiesta, which uses living actors to publicly re-enact the Pueblos' submission to Spanish conquistadors, may be analyzed as a variant of the "conquest dramas" the Spanish historically used to convey a message of Spanish superiority and indigenous inferiority. Indeed, New Mexico's All Indian Pueblo Council and its Eight Northern Pueblos have boycotted the Fiesta since 1977, and some Chicanos have complained the event's glorification of a Spanish identity excludes Latinos of mixed heritage. However, an examination of the history of the Fiesta illustrates that although it ritually re-enacts the Spanish re-conquest of New Mexico, it also comments obliquely on another--the Anglo usurpation of Hispanos' former control over the region. Although Anglo officials at the Museum of New Mexico revived the Fiesta as a lure for tourists and settlers in the early 20th-century, Hispanos have gradually re-appropriated the Fiesta as a vehicle for the "active preservation of Hispanic heritage in New Mexico." Thus an analysis of the Fiesta's history illustrates that the event conveys a powerful contemporary message; it is both part conquest theater and part theater of resistance to Hispanos' own conquest.
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Dueñas, Alcira. "Indian Colonial Actors in the Lawmaking of the Spanish Empire in Peru." Ethnohistory 65, no. 1 (January 1, 2018): 51–73. http://dx.doi.org/10.1215/00141801-4260656.
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AbstractThe foundations of the “Republic of the Indians” in the New World rested on a legal substratum that took more solid shape in the everyday interaction between indigenous subjects and the Spanish courts. Grounded in the local cabildos of some pueblos de indios in cosmopolitan areas of late colonial Peru, a higher level of legal activism that emerged was engaged in the production of laws seeking to modify well-established imperial practices of protección originally intended to assist Indian cases in courts. This essay reconstructs the genealogy of the process of law formation based on a crucial legal campaign led by Indian leaders of El Cercado in 1735 Lima aimed at substituting Spanish protectores de naturales for indigenous ones. The long-awaited legal victory of El Cercado’s native authorities demonstrates that the “República de indios” was shaped legally from below, instead of being overdetermined by the laws emanating from Madrid or the audiencias. Strategizing for the production of a real cédula, the cabildo leaders also manipulated imperial legal history and its rhetoric of “protección” as well as operated within social networks of Indians and other allies on both sides of the Atlantic and regionally in Peru.
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Jancsó, Katalin. "La llegada de Maximiliano a la tierra de los pueblos bárbaros." Acta Hispanica 13 (January 1, 2008): 25–32. http://dx.doi.org/10.14232/actahisp.2008.13.25-32.
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The author examines a specific aspect of the brief period of Maximilian's reign as the Emperor of Mexico. The spring of 1864 opened an interesting and controversial era of Mexican history. After arriving at Mexico and being proclaimed Emperor with the help of the Mexican Conservatives, Maximilian I., Archduke of Austria and Prince Royal of Hungary and Bohemia reigned in a surprisingly liberal spirit, with the principal aim of modernizing Mexico. The Mexican liberals, led by Benito Juárez, did all they could to get rid of the foreign emperor, and finally executed him the 19th of July, 1867. During his brief reign of three years, both Maximilian and his wife, the empress Charlotte of Belgium manifested profound interest in the situation of the native Indians who made up the vast majority of Mexico's population and had great expectations towards the emperor. A dedicated liberal, Maximilian considered all Mexican citizens should be granted the same rights, and adopted various measures to improve the condition of the natives, and help their integration in the Mexican nation through the process of mestizaje. The author presents the circumstances of Maximilian's arrival at Mexico, his reception, the measures introduced by the Emperor in the protection of the Indian population and the circumstances that led to the creation of the „Junta Protectora de las Clases Menesterosas”, organization representing the interests of the poor, as described in the press of the era.
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Kendall, M. Sue. "Gold's Fool and God's Country: The Coronado Craze of 1940–1941." Prospects 11 (October 1986): 311–23. http://dx.doi.org/10.1017/s0361233300005421.
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In 1540, a spanish expedition led by Don Francisco Vasquez de Coronado ventured out of Mexico into what is now the American Southwest in search of the Seven Cities of Cibola and the mythical Kingdom of Quivira. The Coronado expedition wandered for two years through present-day Arizona, New Mexico, Texas, and perhaps as far as Oklahoma and Kansas in search of the elusive cities of gold before returning to Mexico, bitter and disappointed. The Spanish conquistadores had set out to find the fabled treasures of Cibola, where, it was rumored, the houses were studded with jewels and the streets were paved with gold. They found instead the source of the inflated legend-the terraced mud pueblos of the Zuñi Indians. The earlier scout, Fray Marcos, had seen them from a distant hillside glittering in the sun, and his vision had been embellished by tales of riches told by the Indians he encountered en route. Finding mud instead of gold, Coronado and his expedition became seduced by tales of yet another land to the east called Quivira, whose riches were beyond imagination and where gold and silver were as common as prairie dust. The quest for the phantom gold of Quivira led Coronado east across the Rio Grande valley and perhaps as far north as present-day Kansas. He had imagined treasures to surpass even those of the Incas in Peru. What he found was another patch of dusty Indian villages, this time made of straw instead of mud. In 1542, the Coronado venture was considered by its Spanish promoters to have been a costly and somewhat embarrassing failure.
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Schwantes, Carlos A. "Richard H. Frost. The Railroad and the Pueblo Indians: The Impact of the Atchison, Topeka and Santa Fe on the Pueblos of the Rio Grande, 1880–1930 ." American Historical Review 121, no. 5 (December 2016): 1666–67. http://dx.doi.org/10.1093/ahr/121.5.1666.
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Silva, Alvaro. "Utopia ’s Best Reader." Moreana 53 (Number 205-, no. 3-4 (December 2016): 115–27. http://dx.doi.org/10.3366/more.2016.53.3-4.8.
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Among the many great readers of Thomas More’s Utopia, Vasco de Quiroga (c. 1488–1565) appears to be most striking, even if we don’t know when or where he read the book. The Spaniard arrived in Mexico in 1530, a few years after Hernán Cortés, sent by Emperor Charles V with full judicial powers in a land devastated by the chaos, brutality, and greed of the conquest, the native people mercilessly abused and enslaved. Almost right away, Quiroga started to give his time, talent, and treasure to create what he called a new “policy” (policía) to protect the ‘indians” from the cruelty of the conquerors. He built refuges (pueblos hospitales), islands of hospitality which he also designed for all the lands and peoples in the New World, as the best way to secure peace, protect and evangelize the populations. He would describe the “pueblos” with words and ideas from his own reading of Utopia, and More was to him a brilliant Englishman inspired by the Holy Spirit both to learn from the native people and to build a new and better Christian civilization in the new land. When Quiroga became bishop of Michoacán in 1536, he must have felt the first real bishop of More’s Utopia. This paper intends to show that this qualifies him as the Utopia’s best reader.
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Ducker, James H. "The Railroad and the Pueblo Indians: The Impact of the Atchison, Topeka and Santa Fe on the Pueblos of the Rio Grande, 1880–1930 . By Richard H. Frost." Western Historical Quarterly 47, no. 4 (July 28, 2016): 490–91. http://dx.doi.org/10.1093/whq/whw132.
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Sims, Christine P. "Review: The Railroad and the Pueblo Indians: The Impact of the Atchison, Topeka, and Santa Fe on the Pueblos of the Rio Grande 1880–1930 by Richard H. Frost." Pacific Historical Review 87, no. 3 (2018): 536–37. http://dx.doi.org/10.1525/phr.2018.87.3.536.
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MARTINS, MARIA CRISTINA BOHN. "Jesuítas e índios nas “Missões Austrais”: uma experiência na pampa argentina (século XVIII) * Indians and jesuits in the “Austral Missions”: an experience on the “pampa argentina” in the eighteenth century." História e Cultura 3, no. 2 (September 22, 2014): 233. http://dx.doi.org/10.18223/hiscult.v3i2.1250.
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<p><strong>Resumo:</strong> A missão por redução foi uma prática amplamente utilizada pelos padres da Companhia de Jesus em suas intervenções junto às sociedades indígenas. As condições em que se originaram e desenvolveram estes “pueblos de indios” contudo, conheceram particularidades relacionadas, entre outras coisas, às características particulares dos grupos abordados. Este texto analisa as missões constituídas junto aos índios “pampas e serranos” da campanha bonaerense nos meados do século XVIII, procurando refletir sobre a conjuntura em que elas foram projetadas e sobre as circunstâncias do seu insucesso.</p><p><strong>Palavras-chave</strong>:<strong> </strong>Redução –<strong> </strong>Missões Austrais – Indígenas – Fronteira.</p><p><strong> </strong></p><p><strong>Abstract:</strong> The mission by reduction was a practice widely used by the priests of the Society of Jesus on their interventions among indigenous societies. The conditions in which these “settlements of Indians” were originated and developed, however, knew particularities related to, among other things, the specific characteristics of the approached groups. This paper analyzes the missions constituted among the Indians “pampa” and “serranos” of the Buenos Aires’ countryside along the XVIII century, seeking to ponder on the conjuncture in which they were projected and the circumstances of their failure.</p><p><strong> Keywords:</strong> Reduction – Austral Missions – Indigenous – Frontier.</p><p class="MsoNormal" style="text-align: justify; mso-pagination: none; mso-layout-grid-align: none; text-autospace: none;"><span style="font-size: 11.0pt; font-family: 'Times New Roman'; mso-bidi-font-family: Georgia; mso-bidi-font-weight: bold;"> </span></p>
Dissertations / Theses on the topic "Pueblos Indians"
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Lowell, Julie Carol. "THE STRUCTURE AND FUNCTION OF THE PREHISTORIC HOUSEHOLD IN THE PUEBLO SOUTHWEST: A CASE STUDY FROM TURKEY CREEK PUEBLO." Diss., The University of Arizona, 1986. http://hdl.handle.net/10150/187543.
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The Pueblo household in the American Southwest is examined at Hopi and Zuni and at the prehistoric pueblo of Turkey Creek. Cultural, economic, and environmental factors that influence household organization and function crossculturally are identified and organized into a framework suitable for investigation of households in the archaeological record. Early Hopi and Zuni ethnographic material is reorganized within the research framework thus established. The arrangement of activities in space by social unit is discussed and tabulated to serve as a convenient reference for archaeologists. This research framework directs examination of household dynamics in a unique prehistoric village, Turkey Creek Pueblo. Turkey Creek Pueblo is a 335 room thirteenth century ruin of which 314 rooms were excavated. Its broad and consistently reported room attribute data provide an extraordinary opportunity for understanding the social use of space in a large prehistoric community. Analysis of 31 room variables in 301 rooms reveals that patterning of room attributes is influenced by three interacting dimensionsroom function, temporal change, and intrapueblo areal differentiation. Both the raw data and the results of the computer procedures are tabulated to serve as a reference for comparative analysis. Household dwellings were composed of three room types- storage rooms (small with no hearth), habitation rooms (large with rectangular hearth), and miscellaneous activity rooms (mid-sized with circular hearth). A typical dwelling had one habitation room, one or two miscellaneous activity rooms, and two or three storage rooms. Considerable variability existed in the size and organization of dwellings. Architectural analysis further suggests that households at Turkey Creek Pueblo formed the basal level of a four-level organizational hierarchy that included the suprahousehold, the dual division, and the village. The activities that occurred within the physical spaces associated with these social units are assessed, as are the mechanisms of population aggregation and village abandonment.
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Ramos, Mancilla Oscar. "Internet y pueblos indígenas de la Sierra Norte de Puebla, México." Doctoral thesis, Universitat de Barcelona, 2015. http://hdl.handle.net/10803/353624.
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Esta investigación antropológica es un acercamiento a las características de los usos de internet y sus incidencias en los pueblos indígenas de la Sierra Norte de Puebla, México. El trabajo de campo tuvo una duración de un año y se dividió en dos periodos de seis meses cada uno, el primero co-presencial y el segundo online; así, se inició en tres poblaciones de dos grupos étnicos, nahuas y totonacos, y se continuó a distancia por medio de recursos digitales.
El argumento etnográfico que se siguió fue que las continuidades y transformaciones que se están experimentando en los pueblos indígenas, específicamente desde las relaciones y prácticas vinculadas a internet, involucran la participación de diferentes personas con o sin relación directa con las tecnologías digitales, pero que coinciden en contextos de diferenciación étnica conformada históricamente. Estas imbricaciones se expresan de formas diversas en los entornos digitales que posibilitan interacciones e intercambios, con lo que se va conformando un espacio abierto, variable y heterogéneo, al mismo tiempo que correspondiente a los contextos locales.
De manera general, se propone la idea de la “indigenización de internet” para intentar definir las agencias locales de reelaboraciones étnicas en los entornos digitales. En este sentido, lo que se despliega en esta tesis es que el espacio digital que se ha conformado, entre el acceso a internet por parte de las y los jóvenes indígenas y la utilización de social media para relacionarse y expresarse, se puede considerar como extensión y continuidad de otros espacios sociales donde también suceden las reelaboraciones de las ideas de comunidad, de juventud y de lo indígena.
Por otro lado, también se realizan dos ejercicios vinculados a la elaboración etnográfica. El primero es una reflexión del trabajo de campo a manera de relato metodológico donde se exponen los presupuestos para la división en dos periodos diferentes de interacción, las relaciones que se fueron estableciendo con las personas, y la propia práctica antropológica. El segundo ejercicio es la utilización de diferentes objetos digitales incorporados en algunos párrafos, para explorar formas de extender el formato lineal del texto etnográfico.This anthropological research is an approach to the characteristics of the Internet uses by and their consequences for the indigenous peoples from the Sierra Norte of Puebla, Mexico. The fieldwork lasted for one year, divided into two periods of six months each; the first one was face-to-face, while the second was online. In other words, it began with groundwork in three towns inhabited by two different ethnic groups: Nahuas and Totonac, and it continued at the distance making use of digital resources. The ethnographic argument is that the continuities and transformations experienced by the indigenous peoples, due in particular to the development of relations and practices linked to the Internet, implies the participation of different individuals with o without direct relation to digital technologies, but who co-inhabit places where a historically configured ethnic differentiation is being negotiated. These imbrications are expressed in different forms in the digital environment, which enables interactions and interchanges, and configure an open, variable and heterogeneous space, which corresponds, on its turn, to local contexts. From a theoretical perspective, I propose the idea of the “indigenization of the Internet” to try to define the local agencies related to ethnic re-elaborations in the digital environments. The thesis suggests that the digital space, shaped between the access to the Internet and the use of social media by indigenous young people, can be seen as an extension and a form of continuity of other social spaces where re-elaborations of the ideas of community, youth, and “the indigenous” are ―also― taking place. This thesis includes two exercises linked to the ethnographic writing. The first one is a fieldwork reflection in which, by way of methodological account, I expose the assumptions for the division into two of the interaction period, the relationships that I established with the people, and a review of the anthropological practice itself. The second exercise has to do with the use of different digital objects, which are incorporated into some paragraphs in order to explore ways of widening the lineal format of the ethnographic text.
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Hurtado, Espinoza Abel. "El ejercicio del derecho al autogobierno de los pueblos indígenas a través del modelo institucional del National Congress of American Indians de los Estados Unidos." Master's thesis, Pontificia Universidad Católica del Perú, 2018. http://tesis.pucp.edu.pe/repositorio/handle/123456789/12529.
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El derecho al autogobierno es una forma de ejercer el derecho a la libre determinación que tienen los pueblos indígenas. Este derecho reconoce a estos pueblos el control de sus propios asuntos internos, para poder determinar libremente su estatus político y promover su desarrollo económico, social y cultural. En la presente tesis analizamos el contenido de este derecho, y su reconocimiento en el plano internacional para luego analizar cómo ha sido su ejercicio en el plano nacional, que para el presente caso son los Estados Unidos (en adelante EEUU).
Para lograr ese objetivo, la investigación nos lleva a describir y analizar el ejercicio de este derecho de acuerdo a las constantes políticas federales indígenas implementadas en los EEUU. En estas políticas se ha evidenciado una tendencia casi generalizada, orientada al desconocimiento de la soberanía indígena y la extinción de sus poblaciones, buscando la asimilación a la cultura predominante. Un escenario histórico muy difícil en el que la propia comunidad indígena de este país busca formas de organizarse a fin de garantizar la soberanía de sus gobiernos y el ejercicio del derecho a la libre determinación, y con este el de autogobierno.
En esa medida, nuestra tesis está orientada básicamente a explorar de forma analítica el contenido del derecho al autogobierno indígena como un derecho humano de los pueblos indígenas y, con ello, lograr demostrar, de qué manera el ejercicio de este derecho se encontraría garantizado a través de un modelo institucional adoptado por los pueblos indígenas en los Estados Unidos, que para el caso en particular viene a ser el National Congress of American of Indias (NCAI)Tesis
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Cooper, Laurel Martine. "Space syntax analysis of Chacoan great houses." Diss., The University of Arizona, 1995. http://hdl.handle.net/10150/187184.
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Built form, or human spatial organization, has usually been studied in cultural anthropology and archaeology as dependent on other factors such as social organization. Studies have been limited by a lack of measures permitting comparisons over time and space, so buildings remain little understood despite their visibility in the archaeological record. One approach emerging from multidisciplinary work emphasizes topology over physical characteristics such as shape and size; it examines linkages rather than individual components. The space syntax model of Bill Hillier and the Unit for Architectural Studies at University College London recognizes that spatial patterns are both the product and the generator of social relations. Built form is treated as part of a system of spatial relations, facilitating movement, encounter, and avoidance--both among occupants and between occupants and outsiders. Methods developed through analysis of a broad range of buildings and settlements are available to examine built space and its changes over time. A space syntax model allows a re-examination of great houses in and near Chaco Canyon, New Mexico, built from the mid-A.D. 800s to the mid-1100s. The great houses examined in Chaco Canyon are: Una Vida, Pueblo Bonito, Chetro Ketl, Pueblo del Arroyo, Pueblo Alto, and Kin Kletso. The outliers are Salmon Ruin and West Aztec Ruin. Where sufficient data are available, the control and access features formalized through floorplans are graphed and quantified, allowing comparisons over construction phases and between different sites. The goal is to reevaluate past interpretations, ranging from heavily-populated villages to largely empty redistribution or ceremonial centers. More diversity rather than consistency is apparent from individual great house floor plans, but certain spatial characteristics emerge. Access patterns tend to be asymmetric and non-distributed, becoming deeper over time. Yet the occasional presence of rings, allowing alternate routes within a building, differs from earlier and later building forms. Access patterns differ between and within east and west wings, and the core units, even during comparable time periods. Seen from the perspective of the floor plan, the examples of Chacoan architecture suggest differentiation both within and among great houses.
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Dunk, Chelsea Lynn Wyatt. "An archaeobotanical investigation of Shields Pueblo's (5MT3807) Pueblo II Period /." Burnaby B.C. : Simon Fraser University, 2006. http://ir.lib.sfu.ca/handle/1892/2681.
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Brun, Estelle. "Du mythe à la rencontre en territoire Pueblo et Navajo : autour des patrimoines mondiaux de Chaco culture, Mesa Verde et Taos Pueblo." Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010617.
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Cette thèse aborde les perceptions culturelles portées sur des cultures minoritaires, celles des tribus pueblos et navajos, à travers le patrimoine auquel elles sont culturellement affiliées. Les sites amérindiens inscrits au Patrimoine Mondial, Chaco Culture (Chaco Canyon et Aztec Ruins), Mesa Verde et Taos Pueblos (Ve -XIVe s.) ont ainsi la particularité d’être rattachés à des cultures vivantes, dont les représentants ont gardé la mémoire des lieux animés par la présence de leurs ancêtres, à travers leurs traditions orales. À ce titre, par l’application de la loi NAGPRA, ces patrimoines, classés aussi en tant que Parcs Nationaux, à l’exception de Taos Pueblo, ont par conséquent été officiellement affiliés à des tribus actuelles vivant dans la région des Four-Corners (Utah, Colorado, Nouveau-Mexique et Arizona). Dans une première partie, les dynamiques autour des reconnaissances fédérales sont exposées afin de comprendre l’avantage d’une présence de patrimoines culturels dans les processus de légitimité de ces « Premiers Américains ». Par ailleurs, l’évolution des programmes éducationnels en histoire permet aussi de souligner les dynamiques culturelles qui existent entre ces cultures aux États-Unis ; ces deux exemples mettent en relief la façon dont les définitions culturelles, sociales et historiques de chacune peuvent affecter les perceptions qu’a une culture sur une autre ou même sur sa propre culture. En deuxième partie, nous abordons plus en détail ce phénomène dans un contexte patrimonial afin d’observer la manière dont il se reflète sur la scène touristique locale, à travers la patrimonialisation des Parcs Nationaux, et plus largement des sites historiques pueblos. Par la mise en perspective de la patrimonialisation des territoires fédéraux et tribaux, il s’agit de définir qui produit aujourd’hui ce patrimoine et quels en sont les processus de construction. La patrimonialisation aux États-Unis, dont le Gouvernement Fédéral en est l’initiateur avec l’instauration de Parcs Nationaux comme paysages culturels, résulte ainsi d’une démarche intégralement euro-américaine ; à 3 l’aube du XXIe s., elle fait pourtant le choix, au fil des consultations tribales, d’entrer dans une nouvelle ère par l’intégration de notions issues d’autres cultures. En parallèle, cette démarche contribue à la mise en place de nouvelles perceptions patrimoniales en terres tribales ; ainsi, ces populations natives font de plus en plus le choix d’adopter le processus de patrimonialisation à « l’Occidentale », et ceci en franchissant les limites de leurs propres perceptions patrimoniales, afin d’adopter un modèle touristique basé sur la gouvernance des parcs et musées nationaux. Elles affichent cependant une forte prise de contrôle sur la « commercialisation » de leurs cultures ; par là même, il s’agit de renverser les tendances du siècle dernier au cours duquel elles perdirent tout contrôle sur ces imaginaires géographiques de l’ « Indien en voie de disparition » qui se développèrent à leur insu. Cette production patrimoniale, à double sens, s’étend donc au-delà de la scène patrimoniale des Parcs Nationaux et est affectée par de nombreux autres facteurs, idéologiques, historiques, politiques, économiques, mémoriels, mais surtout identitaires. Ainsi, chaque promoteur concerné par cette mise en patrimoine, acteur ou « supposé » actant (indigène), contribue à un changement de regard porté sur les descendants de ces sites, à travers ce processus de patrimonialisation. Enfin, l’étude prolonge cette hypothèse par le regard porté par les touristes eux-mêmes sur ces cultures et patrimoines, afin d’observer ce phénomène à l’échelle touristique ; ainsi, nous pouvons découvrir si ces modifications culturelles récentes, qui semblent affecter le patrimoine amérindien du Nouveau-Mexique et du Colorado et par conséquence la culture transmise par les diverses équipes du National Park Service, se dénotent aussi dans la démarche de ces visiteurs « d’un jour »Native American sites inscribed on the World heritage list ; Chaco culture, Mesa Verde and Taos Pueblo have the uniqueness to be linked with living cultures from which their descendants have kept memory of these places. Thanks to NAGPRA law, these heritage (except Taos) have been officially culturally affiliated to tribes from the Four-Corners region (UT, CO, NM, AZ). In the first chapter, dynamics around federal federal recognition are exposed to tribes from the Four-Corners region (UT, CO, NM, AZ). In the first chapter, dynamics around federal recognition are exposed, in order to understand the advantages of the presence oc cultural heritage sites in the process of legitimacy of these “First Americans”. These phenomena are then exposed in a heritage context in order to observe the way they reflect on the local touristic scene, through the patrimonialization of the National Parks. By putting patrimonialization of federal and tribal territories in perspective, the goal is to define who produces today this heritage and what their process of constrcutions are. In the National Parks, the heritage scene, doubly influenced by American and native American cultures, has evolved in response to historical, political, economic, but mostly identity. Finally, the study continues on the gaze tourists have upon those heritage and cultures in order to observe the phenomenon at a touristic scale. As a result, we can discover if these recent cultural modifications that affect Native American heritage can be seen in the approach of these “one-day” visitors
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Cole, Sarah. "Population dynamics and sociopolitical instability in the Central Mesa Verde Region, A.D. 600-1280." Online access for everyone, 2007. http://www.dissertations.wsu.edu/Thesis/Spring2007/s_cole_022307.pdf.
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LaMotta, Vincent Michael. "Zooarchaeology and chronology of Homol'ovi I and other Pueblo IV period sites in the central Little Colorado River Valley, northern Arizona." Diss., Tucson, Ariz. : University of Arizona, 2006. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu%5Fetd%5F1597%5F1%5Fm.pdf&type=application/pdf.
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Morell, i. Torra Pere. "“Pronto aquí vamos a mandar nosotros”. Autonomía Guaraní Charagua Iyambae, la construcción de un proyecto político indígena en la Bolivia plurinacional." Doctoral thesis, Universitat de Barcelona, 2018. http://hdl.handle.net/10803/666283.
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Apenas un año después de la entrada en vigor de la Constitución que “refundó” la República de Bolivia en un Estado Plurinacional (febrero 2009), once municipios rurales de mayoría indígena se embarcaban en inéditos procesos de construcción de sistemas de auto-gobierno indígena siguiendo el nuevo marco constitucional. Se empezaba a dibujar así una nueva institucionalidad diseñada por actores locales, articulada a través de la noción de “autonomía indígena”, que utiliza el lenguaje de la indigeneidad y diversos de los repertorios jurídicos y conceptuales en circulación en la Bolivia plurinacional.
La presente tesis plantea una etnografía de uno de estos procesos de construcción autonómica: la Autonomía Guaraní Charagua Iyambae (Departamento de Santa Cruz), la primera autonomía indígena en lograr su plena incorporación en la estructura territorial, legal e institucional del Estado Plurinacional de Bolivia. Nuestro recorrido se ubica antes de que produjera su plena institucionalización y reconocimiento oficial: cuando la autonomía era un proyecto de cambio político en construcción, contingente y en pugna: un proyecto político indígena que se afirma desde lo guaraní y sitúa en el centro la cuestión del poder político: su ejercicio, concepción y distribución.
Lejos de una aproximación que reduzca la “autonomía indígena” a sus expresiones institucionales o a la serie de procedimientos legales necesarios para obtener ese estatus, esta tesis indaga en su potencial político, tratando de entender qué tipo de prácticas y aspiraciones se expresan a través de la noción de autonomía indígena y cómo se articulan en un contexto como el de Charagua y la región del Chaco: heterogéneos y profundamente desiguales.
En esta tesis veremos cómo las luchas y proyectos políticos indígenas por la autodeterminación, el reconocimiento cultural y la redistribución socioeconómica conviven en tensión con luchas por la hegemonía y profundas aspiraciones de inclusión y acceso al estado, intensificadas en el contexto de la Bolivia plurinacional. Dada su vacuidad y polisemia, conceptos como “autonomía” no solo sirven para generar espacios de resistencia y auto-organización colectiva frente al estado, el desarrollo capitalista o la “modernidad” occidental hegemónica, sino también para fortalecer los vínculos con el estado, así como para acceder (y distribuir) lo que se concibe como los beneficios del desarrollo y la modernidad.Just one year after the entry into force of the Constitution that "re-founded" the Republic of Bolivia in a Plurinational State (February 2009), eleven rural municipalities with an indigenous majority embarked on unprecedented processes of construction of indigenous self-government systems drawing on the new constitutional framework. Thus, a new institutionality designed by local actors came into existence: an institutionality articulated through the notion of "indigenous autonomy" and the language of indigeneity that uses some of the legal and conceptual terms of the plurinational Bolivia. This thesis proposes an ethnographic analysis of one of these indigenous processes towards autonomy: the Charagua Iyambae Guarani Autonomy [Autonomía Guaraní Charagua Iyambae] (Department of Santa Cruz), the first indigenous autonomy to achieve official recognition by the Plurinational State of Bolivia. My analysis focuses on the early stages of the institutionalization and legal recognition of Charagua Iyambae Guarani Autonomy, when indigenous autonomy was a project under construction, contingent and conflictive: an indigenous political project which claims the Guarani identity and places at the heart the issue of political power –its exercise, conception and distribution. Rather than an approach that reduces "indigenous autonomy" only to its institutional expressions or the legal procedures to obtain that status, this research delves into its political potential. Our goal is to try to understand what kind of practices and aspirations are expressed through the notion of indigenous autonomy, and how they are articulated in a particular context, namely Charagua and the Chaco region: heterogeneous and profoundly unequal. Throughout this dissertation we will see how the indigenous political struggles for self-determination, cultural recognition and socio-economic redistribution coexist in tension with deep aspirations for inclusion, access to power and nearness to state, intensified in the context of plurinational Bolivia. Given its emptiness and polysemy, concepts such as "autonomy" not only serve to generate spaces of resistance and collective self-organization against the state, capitalist development or hegemonic western modernity, but also to strengthen ties with the state, as well as to access (and distribute) what is conceived as the benefits of development and modernity.
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Waite, Gerald E. "The red man's burden : establishing cultural boundaries in the age of technology." Virtual Press, 1994. http://liblink.bsu.edu/uhtbin/catkey/902499.
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The technology of the dominant society, the omnipresence of a cash economy, and a history of the brutal treatment of culturally distinct peoples are among the assimilative pressures faced by native peoples within the United States. Some indigenous cultures have managed to resist the forces of assimilation in ways that are both adaptive and culturally sustaining. The Pueblos of the Southwestern United States have managed to preserve their culture through the creation of cultural boundaries that are both adaptive and culturally sustaining. The processes which serve to strengthen and renew the symbols which represent these boundaries are those of "revitalization" and "resynchronization," both of which arise from Pueblo religious practices and from the Pueblos' strong sense of family.Department of Anthropology
Books on the topic "Pueblos Indians"
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Dunning, Glenna. Architecture of the Pueblo Indians: An annotated bibliography. Monticello, Ill., USA: Vance Bibliographies, 1988.
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E, Houlihan Betsy, and Lummis Charles Fletcher 1859-1928, eds. Lummis in the pueblos. Flagstaff, Ariz: Northland Press, 1986.
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Indian villages of the Southwest: A practical guide to the Pueblo Indian villages of New Mexico and Arizona. San Francisco: Chronicle Books, 1985.
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Los pueblos indígenas de Puebla: Atlas etnográfico. [Puebla de Zaragoza, Mexico]: Gobierno del Estado de Puebla, 2010.
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Manning, Jack. Pueblos. North Mankato, Minnesota: Capstone Press, a Capstone imprint, 2015.
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Dorame, Anthony. "The Foundations of Pueblo Indian Consciousness." In Indigenous Innovations in Higher Education, 181–94. Rotterdam: SensePublishers, 2017. http://dx.doi.org/10.1007/978-94-6351-014-1_10.
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Lycett, Mark T., and Noah Thomas. "Metallurgy: Pueblo Indian Adaptations of Spanish Metallurgy." In Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 3201–12. Dordrecht: Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-7747-7_9340.
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Sims, Christine P. "Language Planning in American Indian Pueblo Communities: Contemporary Challenges and Issues." In Language Planning and Policy: Language Planning in Local Contexts, edited by Anthony J. Liddicoat and Richard B. Baldauf Jr, 139–55. Bristol, Blue Ridge Summit: Multilingual Matters, 2008. http://dx.doi.org/10.21832/9781847690647-010.
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Chavarria, Antonio, and Rubén G. Mendoza. "Ancestral Pueblos and Modern Diatribes: An Interview with Antonio Chavarria of Santa Clara Pueblo, Curator of Ethnology, Museum of Indian Arts and Culture, Santa Fe, New Mexico." In The Ethics of Anthropology and Amerindian Research, 395–426. New York, NY: Springer New York, 2011. http://dx.doi.org/10.1007/978-1-4614-1065-2_16.
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Lawrence, Adrea. "Educating the “Savage” and “Civilized”: Santa Clara Pueblo Indians at the 1904 St. Louis Expo." In Bridging the Gap between Theory and Practice in Educational Research, 147–58. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230622982_13.
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Crandall, Maurice. "Refusing Citizenship." In These People Have Always Been a Republic, 177–225. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469652665.003.0006.
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This chapter examines the ways in which Pueblo Indians sought to define their own political status during the U.S. territorial period. According to the Treaty of Guadalupe Hidalgo, which ended the U.S.-Mexico War, Pueblo Indians were U.S. citizens. As Pueblo Indian Agent John Calhoun (and later governor of New Mexico) reasoned, this meant the right to the franchise as well. But, problems arose over Pueblo voting rights, as some non-Indians concluded that if they voted, it would mean that the Pueblos gave up their status as distinct, sovereign Indigenous communities. For their part, the Pueblos continued to act as Indian republics, and their independent political status was seemingly confirmed by the gift of the so-called Lincoln Canes in 1863. A series of legal cases, culminating in U.S. v. Joseph (1876), ultimately defined the Pueblos as non-voting citizens. Throughout the territorial period, the Pueblos asserted that they did not desire U.S. citizenship, instead preferring to retain their mixed systems of town government, in place since the Spanish period, and their semisovereign status under the U.S. Office of Indian Affairs.
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Crandall, Maurice. "Repúblicas de Indios in Spanish New Mexico." In These People Have Always Been a Republic, 13–54. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469652665.003.0002.
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This chapter traces the development of Repúblicas de Indios (Indian Republics) among the Pueblo Indians of Spanish New Mexico. It demonstrates how the Pueblos implemented Spanish directives mandating annual elections of officers, such as governors and lieutenant governors, to form an Indian town council, or ayuntamiento/cabildo. The Pueblos ultimately transformed those elections to bring them more in conformity with traditional Pueblo leadership selection practices. This chapter interrogates the importance of Pueblo officers, the governor system, and the annual elections that put them in office. These elected Pueblo officers represented their communities in dealings with the Spanish church and state. While there were abuses of office, Pueblo governors and other leaders overwhelmingly worked for the survival of their people and to retain their sacred homelands.
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Graziano, Frank. "Conflict at Kewa and Isleta Pueblos." In Historic Churches of New Mexico Today, 123–58. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190663476.003.0005.
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This chapter opens with detailed analysis of deculturation policy during the Spanish, Mexican, and American governance of New Mexico and the Pueblos. In the more recent history it includes discussion of the Code of Indian Offenses, the General Allotment Act (Dawes Act), the Carlisle Indian School, the Canton Asylum for Insane Indians (Hiawatha Asylum), and the evolving policies of the Archdiocese of Santa Fe. These introductory remarks are followed by analyses of a 1935–1940 conflict at Santo Domingo (Kewa) Pueblo, when Archbishop Rudolph Gerken attempted to change traditional practice of Catholicism and to house a resident priest and sisters at Santo Domingo; and of a conflict at Isleta Pueblo that culminated when Monsignor Frederick Stadtmueller was removed in handcuffs by the pueblo governor in 1965. The Native American ministry of the archdiocese and native resistance to dogma are also considered more generally. Visiting information for Kewa and Isleta is included.
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Crandall, Maurice. "Pueblo Contestations of Power in the Mexican Period." In These People Have Always Been a Republic, 106–38. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469652665.003.0004.
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During the brief period of Mexican independence in New Mexico (1821–1846), Pueblo Indians participated in electoral politics in unprecedented ways. In the waning days of the Spanish empire, and then the Mexican era, colonial directives sought to bring Indians into the body politic as citizens. This meant Pueblo villages were to become part of larger municipalities with elected councils, or constitutional ayuntamientos, that included both Indians and Nuevo Mexicanos. This chapter shows that Pueblo participation on these mixed council was almost negligible. Instead, Pueblo Indians took the lead in the Río Arriba Rebellion of 1837. In this rebellion, which killed and deposed the Mexican governor of New Mexico, Albino Pérez, Pueblo Indians, Genízaros, and their allies established their own short-lived state, known as the Cantón, with an Indian, José González, as governor.
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MEYER, CARTER JONES. "Saving the Pueblos:." In Selling the Indian, 190–211. University of Arizona Press, 2001. http://dx.doi.org/10.2307/j.ctv1qwwjfd.10.
Full textConference papers on the topic "Pueblos Indians"
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Safi, Safia, Donica Ghahate, Jeanette Bobelu, Angela Wandinger-Ness, Thomas Faber, Shiraz Mishra, Cheryl Willman, and Vallabh (Raj) Shah. "Abstract B044: Assessing knowledge and perceptions about cancer among American Indians of Zuni Pueblo, New Mexico." In Abstracts: Twelfth AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; September 20-23, 2019; San Francisco, CA. American Association for Cancer Research, 2020. http://dx.doi.org/10.1158/1538-7755.disp19-b044.
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