panel members - American Society for Ethnohistory

Transcription

2012 ASE CONFERENCE PROGRAM
“APOCALYPSE NOW”:
13.0.0.0.0 – 21 December 2012
NOW”
American Society for Ethnohistory
November 7–10, 2012
Springfield, Missouri
2012 ASE CONFERENCE PROGRAM
“APOCALYPSE NOW”:
13.0.0.0.0 – 21 December 2012
November 7–10, 2012
Springfield, Missouri
AMERICAN SOCIETY FOR ETHNOHISTORY OFFICERS, 2012
President: Kevin Terraciano, University of California, Los Angeles
Immediate Past President: Daniel Usner, Vanderbilt University
President-Elect: Jean O’Brien, University of Minnesota
Secretary: Larry Nesper, University of Wisconsin–Madison
Treasurer: Charlotte Gradie, Sacred Heart University
Councilors: John Troutman, University of Louisiana–Lafayette; Pat McNamara, University of Minnesota; Daniel Cobb,
University of North Carolina–Chapel Hill; William Bauer, University of Nevada–Las Vegas
Editors, Ethnohistory: Michael Harkin, University of Wyoming, and Matthew Restall, Pennsylvania State University
Robert F. Heizer Award Committee, Chair: Claudio Saunt, University of Georgia
Erminie Wheeler-Voeglin Award Committee, Chair: Steven Hackel, University of California, Riverside
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2012 CONFERENCE ORGANIZATION
Conference Organizers:
John F. Chuchiak IV, Missouri State University
William C. Meadows, Missouri State University
Elizabeth A. Sobel, Missouri State University
Assistant Coordinators
Jade Johnson and Stephen Barnett, Missouri State University
ASE Meeting Program Committee
John F. Chuchiak IV, Missouri State University (Chair)
Argelia Segovia Liga, Ozarks Technical Community College
Ryan Kashanipour, Northern Arizona University
Mark Lentz, University of Louisiana-Lafayette
Registration & Student Ambassador Coordinators: Stephen Barnett, Missouri State University, and
Argelia Segovia Liga, Ozarks Technical Community College
Book Exhibits Coordinator:
Local Arrangements Coordinator :
Assistant Coordinators for Local Arrangements:
Jennifer Rideout, Missouri State University
Sarah O’Donnell, Missouri State University
Michael Zuspann, Missouri State University
Jami Lewis, Missouri State University
Local Arrangements & Special Events Committee:
Elizabeth Sobel, Missouri State University
William G. Piston, Missouri State University
Neil Lopinot, Missouri State University
Technical Coordinator:
Jay Jenkins, Missouri State University
Conference Assistants & Student Ambassadors:
Lexi Amos-Lyddon • Lauren Barylske • Mary Bibey • Meredith
Breckner• Ashley Carter • Krista Clark • Zane Clark • Kent Cordray •
Katelyn DeNap • Justin Duncan • Brittnay Golden • Crystal Grant •
Kenny Harragarra • Raven Hayes • Jesica A. Herrera-Lavin • Norman
High Hawk • Eric Hubbard • Maggie Kell • Megan Lockhart • Caitlin
McCann • Brendon Moore • Rebecca Newton • Lyndi Proctor •
Amanda Rego • Gabriel Richner • Mark Robinson • Kris Sanderson •
Jesse Schaden • Michael Sciortino • Jordan Scott • Melissa Sowers •
Matthew Strode • Emmy Twomey • Nathan Walker • Kirby Williams •
Stephanie Williams • DeWayne Willis • Connie Yen
Spanish Language Conference Assistants:
Danny Perches • Ana Tapia • David Valenciano • Jennica Enriquez
Conference Program Design:
Robin Gold, Forbes Mill Press
Conference Emblem Design:
María Elena Vega Villalobos, Universidad Nacional Autónoma
de México
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WELCOME
Here we come from all four directions to the Springfield Plateau of the Ozark Mountains
to talk about the past and present. is place is rich and heavy in history. e Missouri or
Missouria gave their name to the state in which we are meeting, and the major river that
runs through it. Other peoples lived here at the time of the Jolliet and Marquette expedition of 1673, especially the Osage, Iowa, and Otoe. e Delaware, Kickapoo, Shawnee,
Chickasaw, Sac and Fox came through Missouri, settling for a while or passing through,
pushed west by European settlers or relocated by the US Government into “Indian Territory.” e Cherokee cut through the Springfield area in 1838 on the infamous “Trail of
Tears.” In 1861, the first major battle of the Civil War west of the Mississippi River took
place here in Springfield, when Missouri was a border state. Missouri was considered the
“west” back then, when “Wild Bill” Hickok shot and killed a man in the Springfield town
square in a “quick-draw” duel. It is difficult to imagine. Nowadays, one can drive from
Springfield all the way to the far west, to the Pacific Ocean, along Route 66. On the way, one
would pass by the headquarters of the Otoe-Missouria Tribe in Red Rock, Oklahoma, the
descendants of the people called “Missouri.” Today, we are grateful to visit the ancestral
homeland of the Missouri and other Indigenous peoples, whose history we commemorate
in this meeting of 2012.
I would like to thank the 2012 Program Committee Chair, John Chuchiak, for organizing
this meeting in Springfield, Missouri. John and his committee colleagues deserve our praise
and thanks for all their time and effort on our behalf. ey have assembled an outstanding,
extensive program of sessions and activities. Also, I would like to thank recent past presidents, Dan Usner and Elizabeth Boone, for their good example and counsel. Finally, I thank
Secretary Larry Nesper and Treasurer Charlotte Gradie for their steady, valuable contributions to our society.
On behalf of the American Society for Ethnohistory, I am honored and pleased to welcome
you to the 2012 meeting.
Kevin Terraciano
University of California, Los Angeles
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HONORED GUESTS
We want to recognize our honored guests for the 2012 Meeting for the American Society for Ethnohistory:
Dr. Brice Obermeyer, Director for the Delaware Tribe’s Historic Preservation Office
Dr. Andrea A. Hunter, Tribal Historic Preservation Officer, Osage Nation
Robin DuShane, Cultural Preservation Director, Eastern Shawnee Tribe
Alfred Berryhill, Former Second Chief, Manager/Cultural Preservation Department,
Muscogee (Creek) Nation
Emman Spain, Tribal Historic Preservation Officer, Muscogee (Creek) Nation
Terry Cole, Deputy Tribal Historic Preservation Officer, Muscogee (Creek) Nation
HOST INSTITUTION
Missouri State University
SPONSORS
We gratefully acknowledge support from the following sponsors:
Office of the Provost, Missouri State University
Latin American, Caribbean and Hispanics Studies Program, Missouri State University
College of Humanities and Public Affairs, Missouri State University
Honors College, Missouri State University
Department of History, Missouri State University
Department of Sociology and Anthropology, Missouri State University
Center for Archaeological Research, Missouri State University
e Delaware Indian Nation
e Osage Indian Nation
Wilson’s Creek National Battlefield
e History Museum for Springfield–Greene County
Phi Alpha eta (eta Mu Chapter), Missouri State University
Anthropology Club, Missouri State University
American Indian Student Association (A.I.S.A.), Missouri State University
Hispanic American Leadership Organization, Missouri State University
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SPECIAL THANKS
Latin American, Caribbean and Hispanic Studies Program: Dr. John F. Chuchiak IV, Director;
Juan Meraz, Assistant Director
College of Humanities and Public Affairs: Dr. Victor Matthews, Dean; Dr. Pam Sailors, Associate Dean
Honors College: Dr. John F. Chuchiak IV; Scott Handley, Assistant Director;
Janelle Melton, Administrative Assistant; Jade Johnson, Graduate Assistant
Department of History, Missouri State University: Dr. Kathleen Kennedy, Department Head.
Department of Sociology & Anthropology: Dr. William Wedenoja, Department Head
ASE Secretary: Larry Nesper
ASE Treasurer: Charlotte Gradie.
e University Plaza Hotel staff, especially Leigh Anne Garren, Sales manager and Heather McGuigan, Catering Manager
DISPLAY TABLES
PRESS MANNED TABLES
University of Arizona Press
University Press of Colorado
Duke University Press
Johns Hopkins University Press
Michigan State University
University of Nebraska Press
University of North Carolina Press
University of Oklahoma Press
Scholar’s Choice
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TABLE OF CONTENTS
SCHEDULE OF SPECIAL EVENTS AND MEETINGS 8
Friday: King Clarentz and Bobby Lloyd Hicks play Delta Style Blues
Saturday: Awards Ceremony
Saturday: Entertainment: ree Cultural Performances
Saturday: Presidential Address: Dr. Kevin Terraciano, UCLA
ASE 2012 CONFERENCE FIELD TRIPS 10
OVERVIEW OF PANEL SESSIONS 14
THURSDAY PANELS 20
9:00 a.m. – 10:45 a.m.
11:00 a.m. – 12:45 p.m.
2:00 p.m. – 3:45 p.m.
4:00 p.m. – 5:45 p.m.
20
22
24
26
FRIDAY PANELS 28
9:00 a.m. – 10:45 a.m.
11:00 a.m. – 12:45 p.m.
2:00 p.m. – 3:45 p.m.
4:00 p.m. – 5:45 p.m.
6:00 p.m. – 7:45 p.m.
28
30
32
34
36
SATURDAY PANELS 38
9:00 a.m. – 10:45 a.m.
11:00 a.m. – 12:45 p.m.
2:00 p.m. – 3:45 p.m.
4:00 p.m. – 5:45 p.m.
38
40
42
44
PANEL ABSTRACTS 46
ALPHABETICAL LISTING OF CONFERENCE SPEAKERS
CONFERENCE ADS
145
Latin American & Caribbean Arts & Culture 147
Johns Hopkins University Press 148
University of Arizona Press 149
University of North Carolina Press 150
First Peoples 151
Recovering Languages & Literacies of the Americas 153
University of Oklahoma Press 154
Duke University Press 155
EXPLANATION OF GLYPHS INSIDE BACK COVER
7
SCHEDULE OF SPECIAL EVENTS AND MEETINGS
WEDNESDAY, NOVEMBER 07, 2012
Registration
4:00 p.m. – 8:00 p.m.
Executive Committee Meeting
5:00–7:00 p.m., Boardroom
Opening Ceremony & Reception
7:30 p.m. – 8:30 p.m., University Plaza Hotel Courtyard
Evening Reception
9:00 p.m. – 10:30 p.m., Hotel Atrium
THURSDAY, NOVEMBER 08, 2012
Registration
8:00 a.m. – 5:00 p.m.
ASE Business Meeting
6:00 p.m. – 7:00 p.m., John Q’s
Evening Reception
8:00 p.m. – 9:30 p.m., Hotel Atrium
FRIDAY, NOVEMBER 09, 2012
Registration
8:00 a.m. – 5:00 p.m.
Evening Reception
9:00 p.m. – 11:00 p.m., Springfield Brewing Company (305 South Market Street)
Special Talk: “e End Is Near (or Isn’t): 2012 and the Maya Apocalypse”
by Dr. Matthew Restall (Pennsylvania State University)
SATURDAY, NOVEMBER 10, 2012
Awards Ceremony and Presidential Address
6:30 p.m. – 10:00 p.m., Arizona Convention Center
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FRIDAY EVENING BLUES PERFORMANCE
KING CLARENTZ AND BOBBY LLOYD HICKS PLAY DELTA STYLE BLUES
King Clarentz was born and raised in Springfield, Missouri. His craft as a guitarist, vocalist, and
composer is shaped by his African American heritage extending back into the ante-bellum period in SW
Missouri, and by his experience as a Black artist in one of the whitest parts of the United States. King
Clarentz has produced two albums, has toured nationally and internationally, and is known throughout
the Ozarks as a musician, metal sculptor and painter.
SATURDAY EVENING
AWARDS CEREMONY
ENTERTAINMENT: THREE CULTURAL PERFORMANCES
Kizuna (The Bond): Japan-America Friendship Group
In Honor of Springfield’s Sister City—Isesaki, Japan
Kizuna is a Japanese word meaning a connection or friendship that unites a group of
people. Kizuna: e Bond (Springfield's Japanese American Friendship Club) demonstrates
traditional festival dances on stage. e audience will be invited to participate in several of
the traditional dances.
Mariachi Moderno
In honor of Springfield’s Sister City—Tlaquepaque, Mexico
is local Mariachi band will perform traditional Mexican mariachi songs in honor of
Springfield’s connection with its sister city of Tlaquepaque, Mexico.
The Cricket Mahnomen Native American Dance Troop
From Oklahoma
Cricket Mahnomen (Sac and Fox/Pawnee) of Southern Drum gives ASE participants the
opportunity to experience Native American dances from various tribes and learn the
meaning of the dances, drums and native music.
PRESIDENTIAL ADDRESS: DR. KEVIN TERRACIANO, UCLA
“Do you live better now than your ancestors did in ancient times?”:
Memories of Apocalypse in the Sixteenth Century.
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ASE 2012 CONFERENCE FIELD TRIPS
FIELD TRIP # 1: 2:00 P.M. – 3:30 P.M., THURSDAY, NOVEMBER 8, 2012
Title: Historical Walking Tour of Downtown Springfield, Missouri
Sponsor: History Museum for Springfield-Greene County
Description:
Professional staff from e History Museum for Springfield-Greene County will lead a
historical walking tour of downtown Springfield. e tour will look at historical places with
an emphasis on ethnic and religious sites. Downtown Springfield has a rich history as a
pioneer settlement, a battlefield, site of the first quick draw shootout in the Old West,
learning center, and the birthplace of Route 66. Join us for a walk through history.
Schedule:
2:00 p.m.: Board van at the Convention Center to drive to downtown starting location
2:15 p.m. – 3:15 p.m.: Tour led by staff of e History Museum for Springfield-Greene County
3:15 p.m. – 3:30 p.m.: Drive back to Convention Center
3:30 p.m.: Arrive back at the Convention Center
Departure Location:
North entrance of the University Plaza Convention Center
Please walk outside to find and board a van
Transportation:
A van will be provided by the MSU Department of Sociology and Anthropology
Cost:
None
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FIELD TRIP # 2: 1:00 P.M. – 5:00 P.M., FRIDAY, NOVEMBER 9, 2012
Title: Wilson’s Creek National Battlefield
Description:
Prof. William Piston, Department of History, MSU, will lead a tour of the Wilson’s Creek
National Battlefield, site of the second major battle of the American Civil War. e Southern
victory there on August 10, 1861, brought national attention to Missouri, a state bitterly
divided in sentiment. e National Park Service has preserved most of the original
battlefield in nearly pristine condition. e Visitor Center preserves thousands of artifacts,
photographs, and documents, which are on rotating display, and it houses one of the largest
libraries in the National Park system.
Schedule:
1:00 p.m.: Board vans at the Convention Center for a 30-minute ride to the battlefield,
with narration by Prof. Piston.
1:30 p.m. – 2:15 p.m.: Tour of the Visitor Center
2:15 p.m. – 2:30 p.m.: Restroom break
2:30 p.m. – 4:00 p.m.: Driving tour of the battlefield, with short walks and narration by Prof. Piston
4:00 p.m.: Depart the battlefield
4:30 p.m.: Arrive back at the Convention Center
Departure Location:
Please walk outside to find and board a van.
Transportation:
Vans provided by the MSU Department of Sociology and Anthropology
Cost:
None
Tour Leader Bio:
William Garrett Piston, Ph.D., is the author, co-author, and editor of
four books and numerous articles on the Civil War in Missouri. A
member of the MSU faculty since 1988, he is currently working on
an overview of the Civil War in Missouri that will emphasize the
military, political, social, racial, and gender aspects of the conflict.
11
Title: Ozarks Afro-American Heritage Museum and
“Old Negro” Cemetery in Ash Grove, Missouri
Description:
Museum director Moses Berry will provide a tour of the Ozarks Afro-American Heritage
Museum, which testifies to lives richly lived by Afro-Americans in southwest Missouri. Fr.
Moses Berry, a priest of the Orthodox Church in America, opened the OAAHM in 2002 to
tell the story of his own ancestors and other Afro-Americans in the region. Fr. Berry draws
on oral tradition and the museum collection to tell visitors about local Afro-American
heritage and to set that heritage in a national context. Only a handful of African American
families, including the Berry family, have remained on their land in the rural Ozarks from
the 19th through 21st centuries. Consequently, the OAAHM provides a rare glimpse into
largely untold black perspectives on Ozarks heritage. e nearby “Old Negro” or Berry
Cemetery, owned by the Berry family since the 1880s, was established for the burial of
“Slaves, Paupers and Indians,” who for many years were excluded from other burial places.
is cemetery, listed on the National Register of Historic Places, is significant as a
manifestation of the substantial black community that once lived in Ash Grove.
Schedule:
1:00 p.m.: Board vans at the Convention Center for a 40-minute ride to Ash Grove,
with narration by Dr. Sobel
1:40 p.m. – 3:00 p.m.: Fr. Moses Berry, Director, leads Museum tour
3:00 p.m. – 3:15 p.m.: Restroom break
3:15 p.m. – 3:30 p.m.: Drive to Holy Resurrection Cemetery, also known as the Berry Cemetery
3:30 p.m. – 4:30 p.m.: Fr. Moses Berry leads Cemetery tour
4:30 p.m. – 5:10 p.m.: Van ride back to Convention Center in Springfield
Departure Location:
Please walk outside to find and board a van.
Transportation:
Vans provided by the MSU Department of Sociology and Anthropology
Cost:
None
Tour Facilitator Bio:
Dr. Elizabeth Sobel is an Associate Professor of Anthropology at
Missouri State University. In collaboration with Moses Berry and
the OAAHM, she has been conducting an archaeological and
ethnohistorical study of African American heritage and racial
dynamics in Southwest Missouri.
12
Title: Delaware Town
Description:
Research Professor Neal Lopinot, Center for Archaeological Research, Missouri State
University, will lead a tour of the Delaware Town area, pointing out various sites where
archaeological evidence of Delaware occupations has been discovered. is includes the
location of what was likely (Chief) Anderson’s Village, the heart of activities for as many as
2,500 Delaware. We will also see locations of the Old White River Road, which in this locality
was part of the Northern Route for the Cherokee Trail of Tears some 8 years after the
Delaware removed to what became Kansas. Since all sites are on private properties, access to
some may be limited. However, be prepared to walk through a few fields. An effort will be
made to make a restroom stop, but you are strongly encouraged to use a restroom at the
Convention Center before departing.
Schedule:
2:00 p.m.: Board van at the Convention Center for a ride to the Delaware Town area
2:15 p.m. – 4:30 p.m.: Driving tour of the Delaware Town area,
with short walks and narration by Prof. Lopinot
5:00: p.m.: Arrive back at the Convention Center
Departure Location:
Please walk outside to find and board a van
Transportation:
A van will be provided by the MSU Department of Sociology and Anthropology
Cost:
None
Tour Leader Bio:
Neal Lopinot, Ph.D., has been involved in Delaware Town research
since he obtained a grant in 1998 to search for evidence of Delaware
occupation in the James River valley. He has been the Director of
the Center for Archaeological Research at Missouri State University
since 1993 and Secretary of the Missouri Archaeological Society
since 2006. Although others have been involved in Delaware Town
research over the years, Dr. Lopinot has triggered or encouraged and
assisted with all of that research
13
14
8:00 a.m. – 4:00 p.m.
R E G I S T R AT I O N
6:30 a.m. – 9:00 a.m.
COMPLIMENTARY HOT BREAKFAST BUFFET FOR
9:00 a.m. – 10:45 a.m.
Panel 1
Panel 2
Indians on the Move:
Perspectives on Indigenous
Mobility and Place-Making
Natives and the Law: Indigenous
Justice and Punishment in
Highland Guatemala
Room: Arkansas
Room: John Q’s
MORNING BREAK
10:45 a.m. – 11:00 a.m.
2:00 p.m. – 3:45 p.m.
3:45 p.m. – 4:00 p.m.
4:00 p.m. – 5:45 p.m.
AND
12:45 p.m. – 2:00 p.m.
BOOK
11:00 a.m. – 12:45 p.m.
C U LT U R A L E X H I B I T S O P E N
Panel 5
Panel 6
The Process of Place-Making in Dirty, Wet, Fiery and Gusty: ElemenNative American Societies
tal Histories of Society and Environment in Colonial Spanish America
Room: Arkansas
Room: John Q’s
LUNCH BREAK
Panel 9
Panel 10
Internalizing Space: Maps, Language, and Spatial Epistemology
in the Politics of Place-Making
Studies of Space, Language,
and the Environment
in Maya Culture
Room: Arkansas
Room: John Q’s
AFTERNOON BREAK
Panel 13
Panel 14
Perspectives on Southern Plains New Research on Mesoamerican
Expressive Culture,
Pictorial Manuscripts—Part 1
1830 to the Present
Room: John Q’s
Room: Arkansas
5:45 p.m. – 8:00 p.m.
EVENING BREAK
8:00 p.m. – 9:30 p.m.
EVENING RECEPTION
15
8:00 a.m. – 4:00 p.m.
REGISTERED PARTICIPANT PATRONS OF THE HOTEL
Panel 3
Panel 4
The Delaware and the Ozark
Frontier in the early 19th
century, Part 1
Tradition and Innovation in
Southern Indian Music
6:30 a.m. – 9:00 a.m.
9:00 a.m. – 10:45 a.m.
Room: Texas A
Room: Taneycomo Hospitality
MORNING BREAK
10:45 a.m. – 11:00 a.m.
Panel 7
Panel 8
Health and Healing
in Indian Country
Productive Surprises and Surprising
Insights: Learning from the Limitations of Ethnohistorical Methods
BOOK
Room: Texas A
AND
Panel 11
Panel 12
Disasters and Property Regimes
in Native North America and
Aotearoa/New Zealand
Worthwhile to Live For:
In Memoriam, Bob Hall
Room: Texas A
AFTERNOON BREAK
Panel 15
Panel 16
Writing Home Across Cultures: Stories of our Ancestors: Reflections
Variations on a Presumptive from the Tla’amin First Nation ArTheme
chaeology Ethnohistory Field School
LUNCH BREAK
11:00 a.m. – 12:45 p.m.
12:45 p.m. – 2:00 p.m.
2:00 p.m. – 3:45 p.m.
3:45 p.m. – 4:00 p.m.
4:00 p.m. – 5:45 p.m.
Room: Texas A
EVENING BREAK
5:45 p.m. – 8:00 p.m.
EVENING RECEPTION
8:00 p.m. – 9:30 p.m.
16
8:00 a.m. – 4:00 p.m.
6:30 a.m. – 9:00 a.m.
9:00 a.m. – 10:45 a.m.
Panel 17
Panel 18
Place, Mobility, and Generational Divide in TwentiethCentury Native America
Local Religion in Indigenous New
Spain
Room: John Q’s
Room: Arkansas
MORNING BREAK
2:00 p.m. – 3:45 p.m.
3:45 p.m. – 4:00 p.m.
4:00 p.m. – 5:45 p.m.
AND
12:45 p.m. – 2:00 p.m.
BOOK
11:00 a.m. – 12:45 p.m.
10:45 a.m. – 11:00 a.m.
Panel 21
Panel 22
Violence and Adaptation:
Ojibwe History of the Western
Great Lakes, 1837–1919
Witchcraft and the Practice of
Medicine in Colonial Mexico
Room: John Q’s
Room: Arkansas
LUNCH BREAK
Panel 25
Panel 26
Native American Military
Culture and History—Panel 1
Environment and Ethnohistory
in New Spain
Room: Arkansas
Room: John Q’s
AFTERNOON BREAK
Panel 29
Panel 30
Metis ou Non? Race, Empire, and New Research on Mesoamerican
the Rise of Mixed Communities,
Pictorial Manuscripts—Part 2
Ethnic Identities and Nations on
Room: John Q’s
the Northern Plains—Part 1
Room: Arkansas
EVENING BREAK
5:45 p.m. – 6:00 p.m.
6:00 p.m. – 7:45 p.m.
Panel 33
Panel 34
Kinship in Indian Country
from the Colonial Period
to the 19th Century
Recent Indigenous Ethnohistory
Research on the Andes
Room: John Q’s
Room: Arkansas
9:00 p.m. – 11:00 p.m.
EVENING RECEPTION: SPRINGFIELD BREWING COMPANY,
17
8:00 a.m. – 4:00 p.m.
Panel 19
Panel 20
Native Economics in the
American West
Perspectives in Plains
Ethnohistory: Papers in Memory
of Melburn Thurman
6:30 a.m. – 9:00 a.m.
9:00 a.m. – 10:45 a.m.
Room: Texas A
MORNING BREAK
10:45 a.m. – 11:00 a.m.
Panel 23
Panel 24
The Delaware and the Ozark
Frontier in the early 19th
Century, Part 2
Indigenous Religious Encounter in
Mid-to-Late Twentieth-Century
North America
BOOK
Room: Texas A
AND
Panel 27
Panel 28
Indigenous Communication
Strategies in Early America
In Memory of Neil Whitehead: A
Violent Pornographic
Provocation—Part 1
Room: Texas A
AFTERNOON BREAK
Panel 31
Panel 32
Native American Language
and Literature
Native American Military Culture
and History—Panel 2
Room: Texas A
EVENING BREAK
12:45 p.m. – 2:00 p.m.
2:00 p.m. – 3:45 p.m.
3:45 p.m. – 4:00 p.m.
4:00 p.m. – 5:45 p.m.
5:45 p.m. – 6:00 p.m.
Panel 35
Panel 36
Tribal Round Table Discussion
on Historic Preservation
In Memory of Neil Whitehead:
A Violent Pornographic
Provocation—Part 2
LUNCH BREAK
11:00 a.m. – 12:45 p.m.
6:00 p.m. – 7:45 p.m.
Room: Texas A
305 SOUTH MARKET STREET, SPRINGFIELD
9:00 p.m. – 11:00 p.m.
18
8:00 a.m. – 4:00 p.m.
6:30 a.m. – 9:00 a.m.
9:00 a.m. – 10:45 a.m.
Panel 37
Panel 38
Metis ou Non? Race, Empire, and
the Rise of Mixed Communities,
Ethnic Identities and Nations on
the Northern Plains—Part 2
Recent Ethnohistory of
19th-Century Latin America
Room: John Q’s
Room: Arkansas
MORNING BREAK
2:00 p.m. – 3:45 p.m.
3:45 p.m. – 4:00 p.m.
4:00 p.m. – 5:45 p.m.
Panel 42
Performative and Communicative Aspects in Native American
Material Culture
The Maya Apocalypse:
1562 or 2012?
Room: John Q’s
Room: Arkansas
LUNCH BREAK
Panel 45
Panel 46
Identity, Ethnicity, and Race Late Colonial and Early National
Relations—Transitions in Native Indigenous Elites: Methods of
American Communities
Survival
Room: Arkansas
Room: John Q’s
AFTERNOON BREAK
AND
12:45 p.m. – 2:00 p.m.
Panel 41
Panel 49
Panel 50
BOOK
11:00 a.m. – 12:45 p.m.
10:45 a.m. – 11:00 a.m.
Native American Captivity,
Slavery, and Indigenous
Responses
Indios Flecheros, Indian Rebellions
and Spanish Colonial Defenses: Milicia Service and Indigenous Agency
in Colonial Latin America
Room: Arkansas
Room: John Q’s
5:45 p.m. – 6:30 p.m.
EVENING BREAK
6:30 p.m. – 10:00 p.m.
EVENING PRESIDENTIAL ADDRESS AND BANQUET
19
8:00 a.m. – 4:00 p.m.
Panel 39
Panel 40
Race, Ethnicity, and Post
Colonial Identity
Native American Treaties, Law,
and Conflict
Room: Texas A
6:30 a.m. – 9:00 a.m.
9:00 a.m. – 10:45 a.m.
MORNING BREAK
10:45 a.m. – 11:00 a.m.
Panel 44
Ethno-Geography and Ecology
Methodological Issues in
Ethnohistory—Panel 1
Room: Texas A
BOOK
Panel 43
11:00 a.m. – 12:45 p.m.
AND
Panel 47
Panel 48
An Ethnohistory of Medicine,
Biology, Faith Healing,
and Death
Ethnohistory of South Asia and
Africa: New Approaches
Room: Texas A
AFTERNOON BREAK
Panel 51
Panel 52
Royal or High-Status Women in Methodological Issues in Ethnothe Indigenous Americas
history—Panel 2
Room: Texas A
LUNCH BREAK
12:45 p.m. – 2:00 p.m.
2:00 p.m. – 3:45 p.m.
3:45 p.m. – 4:00 p.m.
4:00 p.m. – 5:45 p.m.
EVENING BREAK
5:45 p.m. – 6:30 p.m.
EVENING PRESIDENTIAL ADDRESS AND BANQUET
6:30 p.m. – 10:00 p.m.
THURSDAY, 9:00 A.M. – 10:45 A.M.
20
A
North American Indian: Race,
Space & Ethnicity
Room: Arkansas
PANEL
1
B
Mesoamerican & Andean
Room: John Q’s
PANEL
2
INDIANS ON THE MOVE:
PERSPECTIVES ON INDIGENOUS MOBILITY
AND PLACE-MAKING
NATIVES AND THE LAW:
INDIGENOUS JUSTICE AND PUNISHMENT
IN HIGHLAND GUATEMALA
Organizer: C. Joseph Genetin-Pilawa
Organizer: Owen Jones
Chair: Angela Pulley Hudson
Texas A&M University
Chair: Dana Velasco Murillo
University of California, San Diego
Discussant: Angela Pulley Hudson
Discussant: Martha Few
University of Arizona
PANEL MEMBERS
PANEL MEMBERS
C. Joseph Genetin-Pilawa, Illinois College
“A Certain Reverence Should Be Extended”: e
Indians’ Capital City, Place-Making, and
Mobility
Octavio Garcia, University of Arizona
Slaves, Blacks, Indians and the State in Late
Colonial Guatemala: Navigating the Judicial
Process and Forming the State in the Process
Susan Gray, Arizona State University
Mackinaw Boats and Steamers: Odawas and the
Traffic of the Lakes, 1840–1920
Owen H. Jones, Valdosta State University
K’iche’ Justice and Punishment in Colonial
Guatemala, Seventeenth and Eighteenth
Centuries
Cathleen Cahill, University of New Mexico
Indians on the Road: Movement, Modernity,
and the Redwood Highway Indian Marathon
of 1927
James J. Buss, Oklahoma City University
From the Hoosier Heartland to NBC’S Parks and
Recreation: Portable Narratives of Displacement
and Montpelier, Indiana’s Fiberglass Indian
Robert L. Scott, University of Arizona
From Correction to Incarceration: Indigenous
Punishment and Justice in Santiago Atitlán
(1750–1900)
Alvis Dunn, Guilford College
Mayas and Spanish Law on the Periphery:
Quetzaltenango and the Bourbon Reforms
THURSDAY, 9:00 A.M. – 10:45 A.M.
C
Native NA Indian: Language,
Culture & Historic Preservation
Room: Taneycomo Hospitality Room
PANEL
3
D
21
Methods, Issues & Scholarly
Contributions in Ethnohistory
Room: Texas A
PANEL
4
THE DELAWARE AND THE OZARK FRONTIER
IN THE EARLY 19TH CENTURY, PART 1
TRADITION AND INNOVATION IN
SOUTHERN INDIAN MUSIC
Organizer: Brice Obermeyer
Organizer: Malinda Maynor Lowery
Chair: Brice Obermeyer
Delaware Tribe Historic Preservation
Office/Emporia State University
Chair: John Troutman
University of Louisiana–Lafayette
Discussant: Stephen Warren
Augustana College
Discussant: John Troutman
PANEL MEMBERS
PANEL MEMBERS
Brice Obermeyer, Delaware Tribe Historic
Preservation Office/Emporia State University
“When We Lived Back East”: Contemporary
views on Delaware Removal and Settlement on
the American Frontier
John Bowes, Eastern Kentucky University
Trail Beginnings and the Delaware in Missouri
Melissa Eaton, College of William and Mary
“I [Have] You All By the Hand”: Practical Politics
of Identity at Delaware Town 23CN1
Nicky Michael, Rogers State University and
Pawnee Nation College/Delaware Nation
A Nation of People
Malinda Maynor Lowery, UNC-Chapel Hill
Charlie Patton and the Native Roots of the
Delta Blues
Jake Fussell, University of Mississippi
Countering Stereotypes with Choctaw Fiddling
Jefferson Currie II, Independent Scholar
Lumbee Music Transcending Genre and
Tradition
THURSDAY, 11:00 A.M. – 12:45 P.M.
22
A
Space & Ethnicity
Room: Arkansas
PANEL
5
THE PROCESS OF PLACE-MAKING
IN NATIVE AMERICAN SOCIETIES
B
Room: John Q’s
PANEL
6
DIRTY, WET, FIERY AND GUSTY: ELEMENTAL
HISTORIES OF SOCIETY AND ENVIRONMENT
IN COLONIAL SPANISH AMERICA
Organizer: Brandi Hilton-Hagemann
Chair: Brenda Child
University of Minnesota
Discussant: Matthew Makley
Metropolitan State University of Denver
Organizer: Bradley Skopyk
Chair: Richard Conway
Montclair State University
Discussant: Richard Conway
PANEL MEMBERS
Libby Tronnes, University of
Wisconsin–Madison
Out with the Ho-Chunk, In with the Aztecs:
Stories about Place, Belonging, and Aztalan in
Wisconsin’s Rock-River Country
Margaret Huettl, University of Nevada–
Las Vegas
“Our Answer Is No, and It Is Still No to this
Day”: e Flooding of Pahquahwong and the
Contested Definitions of Place on the Lac
Courte Oreilles Reservation
Brandi Hilton-Hagemann,
University of Oklahoma
Making the Mecca: Wyoming Tourism, the
W.P.A, and the Controversy over Dinwoody Cave
PANEL MEMBERS
Kris Lane, Tulane University
“Well Blow me Down!” Early Potosi and the
Invisible Element
Jake Frederick, Lawrence University
Burning Questions: Fire and EighteenthCentury Mexico City
Bradley Skopyk, Universidad Nacional
Autónoma de México
Dredging up a Colossal Drunk: Muck, War,
Pulque and the Teotihuacan Chinampa Project
of 1818
María Castañeda de la Paz, Universidad
Nacional Autónoma de México
e Aqueduct of Otumba, or Surviving the Lack
of Water
THURSDAY, 11:00 A.M. – 12:45 P.M.
C
PANEL
7
HEALTH AND HEALING IN INDIAN
COUNTRY
D
23
Room: Texas A
PANEL
8
Organizer: William Bauer
PRODUCTIVE SURPRISES AND SURPRISING
INSIGHTS: LEARNING FROM THE
LIMITATIONS OF ETHNOHISTORICAL
METHODS
Chair: Paul Kelton
University of Kansas
Organizer: Thomas J. Lappas
Discussant: Paul Kelton
Chair: Tracy Brown
University of Central Michigan
PANEL MEMBERS
Discussant: Tracy Brown
William J. Bauer, Jr. University of Nevada–
Las Vegas
Healing California: An Oral History of Health
and Healing in Depression Era California
Tai Edwards, Johnson County Community
College
Osage Health during 19th-Century U.S.
Colonization
Julie Stidolph, University of Oklahoma
Invisible Arrows: Shoshone and Arapaho Health
Care Systems During the Nineteenth Century
PANEL MEMBERS
Alan Shackelford, University of North Dakota,
Grand Forks
Places, Processes, and Peoples: Understanding
the Pre-Columbian History of the Confluence
Region
Stephen Warren, Augustana College
Deep Time in Indian Country: Exploring
Continuity from the Archaeological Record to
the Ethnographic Present
omas J. Lappas, Nazareth College of
Rochester
“Dry Native Voices: Native American
Temperance Promoters in the Gilded and
Progressive Eras
THURSDAY, 2:00 P.M. – 3:45 P.M.
24
A
Space & Ethnicity
Room: Arkansas
PANEL
9
INTERNALIZING SPACE: MAPS, LANGUAGE,
AND SPATIAL EPISTEMOLOGY IN THE
POLITICS OF PLACE-MAKING
B
Room: John Q’s
PANEL
10
STUDIES OF SPACE, LANGUAGE, AND THE
ENVIRONMENT IN MAYA CULTURE
Organizer: Argelia Segovia Liga
Organizer: Joshua J. Jeffers
Chair: Nicole St-Onge
University of Ottawa
Discussant: Dawn Marsh
Purdue University
Chair: Argelia Segovia Liga
Ozark Technical Community College
Discussant: Mark Lentz
PANEL MEMBERS
PANEL MEMBERS
Joshua J. Jeffers, Purdue University
What is Native Space?: Migrations, Metaphors,
and Landscapes in Algonquian Place-Making
Monika Bilka, Arizona State University
Applying Western Spatial eories to Native
Spatiality: An Analysis of Cultural Assumptions
and Power Relations
David Bernstein, Otterbein University
How the West was Drawn: Syncretic
Cartography on the Great Plains in the Middle
of the Nineteenth Century
Sandra Amelia Cruz Rivera, Mesoamerican
Studies–UNAM, Mexico
Soft Odors, Bad Odors: Terms of Smell in
Sixteenth-Century Dictionaries of Nahuatl and
Yucatec Maya
María Elena Vega Villalobos, Mesoamerican
Studies–UNAM, México
After the Decipherment of Maya Hieroglyphs:
Notes for a Pre-Hispanic Mayan Discourse
Analysis
Gavin Davies, University of Kentucky
Recovering Maya Agency and Cosmology from
Colonial Civic Plans
Rodolf Uribe, National Autonomous
University of Mexico
Swamps and Dams, e Yokot’an People of
Tabasco Survival
THURSDAY, 2:00 P.M. – 3:45 P.M.
C
PANEL
11
DISASTERS AND PROPERTY REGIMES IN
NATIVE NORTH AMERICA AND
AOTEAROA/NEW ZEALAND
D
25
Room: Texas A
PANEL
12
WORTHWHILE TO LIVE FOR:
IN MEMORIAM, BOB HALL
Organizer: Alice B. Kehoe
Organizer: James Jenkins
Chair: James Jenkins
University of Texas at Austin
Discussant: Angela Parker
Dartmouth College
Chair: Alice B. Kehoe
University of Wisconsin–Milwaukee
Discussant: Alice B. Kehoe
PANEL MEMBERS
PANEL MEMBERS
James Jenkins, University of Texas at Austin
Stewardship is a Crime: A History of Fire and
Property on Walpole Island First Nation
Brittany Luby, York University
e Colonial Force of Disaster Recognition: An
Examination of “White” Flood Victims and
Flooding on Reserve Lands, 1950–1960
Hekia Bodwitch, University of CaliforniaBerkeley
Cashing in on future disasters to repair past
wrongs: Resolving Treaty breeches through the
allocation of property rights to carbon in
Kelli Mosteller, University of Texas at Austin
Honor the Gift: Citizen Potawatomi Efforts to
Mitigate the Effects of Severe Weather
Alice B. Kehoe, University of Wisconsin–
Milwaukee
Not the Last of the Mohicans
Alex W. Barker, University of Missouri
Bob Hall’s Genius for Perceiving “What Indians
ought It Was Worthwhile to Live For”
Raymond Fogelson, University of Chicago
Remembering Bob
Kathryn Hall, Independent Scholar
Touching History
THURSDAY, 4:00 P.M. – 5:45 P.M.
26
A
Space & Ethnicity
Room: Arkansas
PANEL
13
B
Room: John Q’s
PANEL
14
PERSPECTIVES ON SOUTHERN PLAINS
EXPRESSIVE CULTURE, 1830 TO THE PRESENT
NEW RESEARCH ON MESOAMERICAN
PICTORIAL MANUSCRIPTS—PART 1
Organizer: Michael Paul Jordan
Organizer: Bradley Benton
Chair: Michael Paul Jordan
Texas Tech University
Chair: Elizabeth Boone Hill
Tulane University
Discussant: Ron McCoy
Oklahoma State University
Discussant: Lori Boornazian Diel
Texas Christian University
PANEL MEMBERS
PANEL MEMBERS
Candace S. Greene, Smithsonian Institution
Between Two Worlds: Alternate Ways of
Understanding a Kiowa Drawing
Helen Burgos Ellis, UCLA
Maize Reproduction in the Imagery in Page 28
of the Codex Borgia
Jenny Tone-Pah-Hote, University of North
Carolina–Chapel Hill
Circulating Goods, Circulating Symbols:
Changing Meanings of Southern Plains
Metalwork, 1830–1940
Bradley Benton, North Dakota State
University
e Boban Calendar Wheel: Clarifications
Clyde Ellis, Elon University
Testing the Limits of Innovation: Female Fancy
Feather Dancers on the Southern Plains,
1940–2010
Michael Paul Jordan, Texas Tech University
Materiality and Memory: Expressive Culture
and the Cultivation of Historical Consciousness
in Contemporary Kiowa Society
Justyna Olko, University of Warsaw
Reading Chichimec Imagery in Maps and
Techialoyan Manuscripts
THURSDAY, 4:00 P.M. – 5:45 P.M.
C
PANEL
15
WRITING HOME ACROSS CULTURES:
VARIATIONS ON A PRESUMPTIVE THEME
D
27
Room: Texas A
PANEL
16
Organizer: Tim Bisha
THE STORIES OF OUR ANCESTORS:
REFLECTIONS FROM THE TLA’AMIN FIRST
NATION ARCHEOLOGY ETHNOHISTORY FIELD
SCHOOL
Chair: Regna Darnell
University of Western Ontario
Organizer: Allan Downey
Discussant: Regna Darnell
Chair: Keith Carlson
University of Saskatchewan
PANEL MEMBERS
Discussant: Keith Carlson
Gerald McKinley, University of Western
Ontario
A Healthy Place: Preliminary Research into the
Relationship between mid to late twentieth
Century Community Re-Organization and Social
Determinants of Health
Ian Puppe, University of Western Ontario
No Home on the Range: Ruin, Reclamation, and
Revitalization in Algonquin Provincial Park
Joshua Smith, University of Western Ontario
From Russia with Love: Mutual Politics in the
Correspondences of Archie Phinney and
Franz Boas
Tim Bisha, University of Western Ontario
Putting the Home in Home Invasion: Notes
from the Edges of Settlement
PANEL MEMBERS
Allan Downey, Nak’azdli First Nation, Wilfrid
Laurier University
Playing Nationalism: Tla’amin Identity and
Sport in the 20th Century
Kasia Zimmerman, Simon Fraser University
Constant Companions: Tla’amin Dogs
rough Time
Melissa Davidson, University of Saskatchewan
A Tla’amin History of Catholicism in t̓išosəm
(Sliammon Land)
FRIDAY, 9:00 A.M. – 10:45 A.M.
28
A
Space & Ethnicity
Room: Arkansas
PANEL
17
PLACE, MOBILITY, AND GENERATIONAL
DIVIDE IN TWENTIETH-CENTURY
NATIVE AMERICA
B
Room: John Q’s
PANEL
18
LOCAL RELIGION IN INDIGENOUS
NEW SPAIN
Organizer: Dana Velasco Murillo
Organizer: Douglas K. Miller
Chair: Brian Hosmer
University of Tulsa
Chair: David Tavarez
Vassar College
Discussant: Audience
Discussant: Stafford Poole
Vincentian Order
PANEL MEMBERS
PANEL MEMBERS
Kevin Whalen, University of California,
Riverside
Beyond School Walls: Labor and Mobility at
Sherman Institute, 1902–1945
Douglas K. Miller, University of Oklahoma
Modern Migrants: American Indian “Uplift” and
Off-Reservation Employment, 1930s–1952
Daniel M. Cobb, University of North Carolina
at Chapel Hill
“I know who I am”: Clyde Warrior,
Ethnobiographically
David Beck, University of Montana
American Indian Leadership in Progressive Era
Chicago
Dana Velasco Murillo, University of
California, San Diego
“ere Might Be a Riot”: Religious Piety and
Indigenous Resistance in Zacatecas, Mexico,
1728–1734
Sean McEnroe, Southern Oregon University
Narratives of Victory and Defeat in the Myths of
Sacred Images
Lisa Sousa, Occidental College
e Marriage Encounter in Colonial Mexico
FRIDAY, 9:00 A.M. – 10:45 A.M.
C
PANEL
19
NATIVE ECONOMICS
IN THE AMERICAN WEST
D
29
Room: Texas A
PANEL
20
PERSPECTIVES IN PLAINS ETHNOHISTORY:
PAPERS IN MEMORY OF
MELBURN THURMAN
Organizer: T Robert Przeklasa
Chair: Rebecca Kugel
University of California-Riverside
Organizer: Raymond J. DeMallie
Chair: Raymond J. DeMallie
Indiana University
PANEL MEMBERS
T. Robert Przeklasa, Jr., University of
California, Riverside
One Flea-Bitten Grey Horse: Women, Horses,
and Economy on the Yakama Reservation
Tom Fujii, California State University,
Fullerton
Cash, Gold Dust, and Credit: California Indian
Economic Advancement: 1542–1870
David Buhl, University of California, Riverside
Water Out of Nowhere: Technological Solutions
to a Legal Failure on Salt River Reservation,
1910–1930
Jonathan Olson, Florida State University
Fur Trade Imports, Indigenous Spirituality, and
the Conflation of Economic Performance:
Claude E. Schaeffer’s “Kutenai Female Berdache”
Revisited
PANEL MEMBERS
David Posthumus, Indiana University
Sioux-Arikara Relations to 1815: A Case Study
of Plains Warfare
Chris Eells, Indiana University
Doctoring the Community: Dakota Spirituality
and Ethnicity on the Spirit Lake Reservation
Indrek Park, Indiana University
Crows Heart: e Life Story of a Mandan
Ceremonial Leader
Raymond J. DeMallie, Indiana University
Interpreting the Bad Heart Bull Manuscript: A
Quantitative Approach to Understanding Oglala
Lakota Men’s Societies
Nicky Belle, Indiana University
Back at ang Up: A History of the Bustle on
the Northern Plains
FRIDAY, 11:00 A.M. – 12:45 P.M.
30
A
Space & Ethnicity
Room: Arkansas
PANEL
21
VIOLENCE AND ADAPTATION: OJIBWE
HISTORY OF THE WESTERN GREAT LAKES,
1837–1919
B
Room: John Q’s
PANEL
22
WITCHCRAFT AND THE PRACTICE OF
MEDICINE IN COLONIAL MEXICO
Organizer: Rebekah E. Martin
Organizer: Mattie Harper
Chair: Maureen Konkle
University of Missouri
Discussant: Maureen Konkle
Chair: Matthew Restall
Pennsylvania State University
PANEL MEMBERS
PANEL MEMBERS
Mattie Harper, University of California,
Santa Cruz
White, Black, or Ojibwe?: e Bonga Family and
Race in Minnesota
Anton Treuer, Bemidji State University
1862 in Minnesota Ojibwe Country
Brenda J. Child, e University of Minnesota
Healing and Renewal: Ojibwe Women, Nursing,
and the Influenza of 1918
Michael Witgen University of Michigan
Crime and Punishment on the Borderland of
Anishinaabewaki and the United States
Robert C. Schwaller, University of Kansas
Magic and Healing: Mestizos and Mulatos as
Vectors of Transculturation
Ryan A. Kashanipour, Northern Arizona
University
“Entre enfermedad y picado: Spanish Idolatry in
Colonial Yucatán
Rebekah E. Martin, Pennsylvania State
University
From the Xooc’s Tooth to the Chooch Tree: e
Material Culture of Medicine in 17th- and 18thCentury Yucatan
FRIDAY, 11:00 A.M. – 12:45 P.M.
C
PANEL
23
IN THE EARLY 19TH CENTURY—PART 2
D
31
Room: Texas A
PANEL
24
INDIGENOUS RELIGIOUS ENCOUNTER IN
MID-TO-LATE TWENTIETH-CENTURY
NORTH AMERICA
Organizer: Chelsea Horton
Augustana College
PANEL MEMBERS
PANEL MEMBERS
Marcie Venter, Northern Kentucky University
and Missouri State University
Delaware along the James: A Decade of
Ethnohistorical Archaeology in Southwest
Missouri
Kimberly J. Marshall, University of Oklahoma
“Navajo Reservation Camp Meeting A Great
Success!”: e Advent of Diné Pentecostalism
Gina S. Powell, Kansas State Historical
Society/Missouri State University, and Neal
H. Lopinot, Center for Archaeological
Research, Missouri State University
“What’s for Supper?” Plant and Animal Remains
from the Delaware Town Site
Gregory J. Brown, Delaware Tribe Historic
Preservation Office
One Step in a Long Journey: Integrating
Delaware Town Archaeology into a History of
the Lenape People
Chelsea Horton, University of British
Columbia
Towards Unity in Diversity: Indigenous Baha’i
Community Building in North America
Amanda Fehr, University of Saskatchewan
A Complicated Christianity: Debating Local
Control in a Métis Community
FRIDAY, 2:00 P.M. – 3:45 P.M.
32
A
Space & Ethnicity
Room: Arkansas
PANEL
25
B
Room: John Q’s
PANEL
26
NATIVE AMERICAN MILITARY CULTURE
AND HISTORY—PANEL 1
ENVIRONMENT AND ETHNOHISTORY IN
NEW SPAIN
Organizer: General Session Organized Panel
Organizer: Richard Conway
Chair: William C. Meadows
Discussant: Vera S. Candiani
Princeton University
PANEL MEMBERS
PANEL MEMBERS
Nathan R. Lawres, University of Central
Florida
Indigenous Patterns of Combat Behaviors:
Integrating Analytical Models into Qualitative
and Quantitative Ethnohistoric Research on
Warfare
José Gabriel Martínez-Serna, West Virginia
University
Nations Without Polity or Religion: An
Ethnography of the Extinct Lagunero Indians of
New Spain’s Northeastern Borderlands
Jeffrey Fortney, University of Oklahoma
Balancing Sovereignty, Autonomy, and
Nationalism: e American Civil War in the
Choctaw Nation
Cynthia Radding, University of North
Carolina, Chapel Hill
Territoriality, Community and Landscape
Production in Northwestern New Spain
William C. Meadows, Missouri State
University
e Role of Navajo Code Talker “Bodyguards”
in World War II and the Motion Picture
Windtalkers
Richard Conway, Montclair State University
Chinampa Agriculture, Spanish Estates and the
Nahua Communities of Lakes Xochimilco and
Chalco, New Spain
Jonathan Graham, Yale University
Land, Water and Rural Insurgency in the Valle
del Mezquital
FRIDAY, 2:00 P.M. – 3:45 P.M.
C
PANEL
27
INDIGENOUS COMMUNICATION STRATEGIES
IN EARLY AMERICA
D
33
Room: Texas A
PANEL
28
IN MEMORY OF NEIL WHITEHEAD: A
VIOLENT PORNOGRAPHIC PROVOCATION—
PART 1
Organizer: George Edward Milne
Chair: Robbie Etheridge
University of Mississippi
Discussant: Robbie Etheridge
PANEL MEMBERS
Organizer: Pete Sigal
PANEL MEMBERS
Matthew Kruer, University of Pennsylvania
Conspiracies and Rumor in the Susquehannock
War
Michael Harkin, University of Wyoming
Ethnography and the Pornographic Frontier:
Hans Staden and the Poetics of Cannibalism
Douglas Harvey, University of Kansas
Representing “Other-than-Human Persons”:
Colonial and Indigenous Performances on the
“Frontier”
Martha Few, University of Arizona
In Memory of Neil Whitehead: inking about
Histories of Chocolate, Hermaphrodites, and
Locusts
James Hill, William and Mary College
Apalachee and Anti-Colonialism: How the
Creeks Used Western Florida to Obstruct U.S.
Expansion, 1783–1805
John F. Chuchiak IV, Missouri State
University
A Tribute to Neil Whitehead’s Darker Side:
Histories of Early Violent Sexual Encounters
Between Spaniards and Mayas
George Edward Milne, Oakland University
“Down the Path”: Choctaw Communication
Strategies in Colonial Louisiana
FRIDAY, 4:00 P.M. – 5:45 P.M.
34
A
Space & Ethnicity
Room: Arkansas
PANEL
29
METIS OU NON? RACE, EMPIRE, AND THE
RISE OF MIXED COMMUNITIES, ETHNIC
IDENTITIES AND NATIONS ON THE
NORTHERN PLAINS—PART 1
B
Room: John Q’s
PANEL
30
Organizers: Jacqueline Peterson and
Chair: Lisa Sousa
Occidental College
Nicole St-Onge
Chair: Raymond J. Demallie
Discussant: Elizabeth Boone Hill
Tulane University
Indiana University
PANEL MEMBERS
Lucy Eldersveld Murphy, Ohio State
University
How the “Halfbreeds” Became White Enough to
Vote in Michigan Territory
Jacqueline Peterson, Washington State
University
Metis Nationalism in the Age of Revolution: e
Emergence of an Indigenous Metis Social Group,
Identity and Homeland on the Northern Plains
Sherry Farrell Racette, University of
Manitoba
“ey are the Richest Ones in the Colony”: Metis
Dress and Performative Visual Culture in Early
Red River
PANEL MEMBERS
Kevin Terraciano, UCLA
Telling Time in the Codex Sierra Texupan
Michel R. Oudijk, Universidad Nacional
e Códice de Santa Catarina Ixtepeji
El Códice de San Andrés Tetepilco: Nuevos
anales pictográficos
FRIDAY, 4:00 P.M. – 5:45 P.M.
C
PANEL
31
D
35
Room: Texas A
PANEL
32
NATIVE AMERICAN LANGUAGE
AND LITERATURE
Chair: Larry Nesper
University of Wisconsin–Madison
PANEL MEMBERS
PANEL MEMBERS
Nani Suzette Pybus, Oklahoma State
University
Whirlwind Woman: A Survey of Native
American Tornado Mythology
Adriana Greci Green, Independent Scholar &
Research Collaborator, National Museum of
Natural History
“e Ideals Evoked by the Text”: Grace Chandler
Horn’s Photographs of e Song of Hiawatha
Mara W. Cohen Ioannides, Missouri State
University
Women’s Autobiographies and American
History: How Jewish Women Homesteaders
Influence Our Understanding of History
Brian D. Carroll, Central Washington
University
e “Real” Hawkeye was a Mohegan: Joseph
Johnson Sr., Fort William Henry, and Cooper’s
Last of the Mohicans
Julia L. Bourbois, UC Riverside
Native American Sailors, 1800–1900
Stephen Barnett, Missouri State University
Negotiating Sovereignty: Balancing Concepts of
Property Rights, Territory, and Justice in Osage
Territory, 1780–1799
FRIDAY, 6:00 P.M. – 7:45 P.M.
36
A
Space & Ethnicity
Room: Arkansas
PANEL
33
B
Room: John Q’s
PANEL
34
KINSHIP IN INDIAN COUNTRY FROM THE
COLONIAL PERIOD TO THE 19TH CENTURY
RECENT INDIGENOUS ETHNOHISTORY
RESEARCH ON THE ANDES
Organizer: Christina Dickerson-Cousin
Chair: Brenda Child
Chair: Frank Saloman
PANEL MEMBERS
PANEL MEMBERS
Maeve Kane, Cornell University
Iroquois Family Networks and Colonialism
Alcira Dueñas, Ohio State University Newark
e Indian Republic at Work in the Andes
Dr. Natalie Inman, Cumberland University
Kinship in Resistance: Crossing Regional
Boundaries in the 1790s Indian Wars
Anastasiya Travina, Texas State University–
San Marcos
Language, Identity, and Communication: An
Exploration of Cultural and Linguistic Hybridity
of Post-Colonial Peru
Dr. Christina Dickerson-Cousin, Cumberland
County College
“I call you cousins”: Kinship, Religion, and BlackIndian Relations in 19th-Century Michigan
Ananda Cohen Suarez, Cornell University
Sacred Abstractions: Textile Murals in Colonial
Andean Churches
FRIDAY, 6:00 P.M. – 7:45 P.M.
C
PANEL
35
TRIBAL ROUND TABLE DISCUSSION ON
HISTORIC PRESERVATION
D
37
Room: Texas A
PANEL
36
PART 2
PANEL MEMBERS
Dr. Brice Obermeyer, Tribal Historic
Preservation Officer, Delaware Nation
Dr. Andrea A. Hunter, Tribal Historic
Preservation Officer, Osage Nation
Robin DuShane, Cultural Preservation
Director, Eastern Shawnee Tribe
Alfred Berryhill, Former Second Chief,
Manager/Cultural Preservation Department,
Emman Spain, Tribal Historic Preservation
Officer, Muscogee (Creek) Nation
Terry Cole, Deputy Tribal Historic
Preservation Officer, Muscogee (Creek)
Nation
PANEL MEMBERS
Heather McCrea, Kansas State University
Teaching Dark Shamans to the U.S. Armed
Forces
Erika Robb Larkins, University of Oklahoma
Cannibal Modernities: Cops, Crime, and
Consumption in El Dorado
Pete Sigal, Duke University
Enacting Ethnopornography: Violence and
Fetish from the Aztecs to the Observant
Participant
Zeb Tortorici, New York University
Humanity, Animality, Divinity: Neil Whitehead’s
Post-Humanist Methodologies
SATURDAY, 9:00 A.M. – 10:45 A.M.
38
A
Space & Ethnicity
Room: Arkansas
PANEL
37
B
Room: John Q’s
PANEL
38
RECENT ETHNOHISTORY OF 19TH-CENTURY
LATIN AMERICA
Nicole St.-Onge
Indiana University
PANEL MEMBERS
Discussant: Raymond J. Demallie
Indiana University
PANEL MEMBERS
Nicole St.-Onge, University of Ottawa
“Ties that Bind”: Social Networking and Plains
Metis Buffalo Hunting Brigades
Anne Hyde, Colorado College
“Peace,” Mixed Bloods, and the End of the Fur
Trade
Heather Devine, University of Calgary
Constructing a Useable past: Portrayals of the
Metis in Western Canadian Vernacular
Literature of the Early 20th Century
Elizabeth Terese Newman, Stony Brook
University
From Colony to Country: Hacienda Workers and
Material Culture in Nineteenth-Century Mexico
Michael Fry, Fort Lewis College
Defending e Web: Private and Communal
Land Tenure in the Guatemalan Montaña,
1700–1840
Stephen Neufeld, California State University,
Fullerton
Modern Game: Hunting, Animals, and Man in
Porfirian Mexico City
SATURDAY, 9:00 A.M. – 10:45 A.M.
C
PANEL
39
D
39
Room: Texas A
PANEL
40
RACE, ETHNICITY, AND POST-COLONIAL
IDENTITY
NATIVE AMERICAN TREATIES, LAW,
AND CONFLICT
Chair: Elizabeth Sobel
Chair: Clara Sue Kidwell
Bacone College
PANEL MEMBERS
PANEL MEMBERS
Beyond the Exodus: An Ethnohistorical and
Archaeological Study of Race Relations and
African American Heritage in Southwest
Missouri
Chrystel Pit, Nichols College
KLVL, La voz latina: Radio as an Ambassador of
Racial Tolerance in Houston, Texas, 1950s–
1980s
omas Grillot, CNRS/EHESS (Paris)
A Pedagogy of Responsibility: Native American
Treaty Councils in Ethnohistorical Perspective
Alain Beaulieu, Université du Québec à
Montréal
Dispossessing without Treaties: e
Appropriation of Aboriginal Land in the Saint
Lawrence Valley, 1760–1860
Clara Sue Kidwell, Bacone College
Law and Order in the Choctaw Nation: e
Choctaw “Constitution” of 1826
Daniel Monteith, University of Alaska
Southeast
A Story about the Taku Kwaan and a Tlingit
Village on Douglas Island, Alaska
SATURDAY, 11:00 A.M. – 12:45 P.M.
40
A
Space & Ethnicity
Room: Arkansas
PANEL
41
PERFORMATIVE AND COMMUNICATIVE
ASPECTS IN NATIVE AMERICAN MATERIAL
CULTURE
B
Room: John Q’s
PANEL
42
THE MAYA APOCALYPSE: 1562 OR 2012?
Organizer: Amara Solari
Chair: Amara Solari
Chair: Marna Carroll
Central Washington University
Discussant: Matthew Restall
PANEL MEMBERS
Melissa Otis, University of Toronto
e Pains Bestowed and the Labour Required to
Make Baskets: “I thought it cruel ever to dispute
the price”
Katya MacDonald, University of
Saskatchewan
Making Histories and Narrating ings: A Social
History of Material Culture in Canadian
Aboriginal Communities
Marna Carroll, Central Washington University
e Waters Between: Petroglyphs, Power and
Female Lineage in New England
PANEL MEMBERS
C. Cody Barteet, University of Western
Ontario
e Otzmal Coat of Arms and the Lack of a
Maya Apocalyptic Tale
Mark Z. Christensen, Assumption College
Signs of the Times: Nahuatl and Maya Religious
Texts and the End of the World
University
Apocalyptic Visions of Freedom: e Prophetic
Roots of Colonial Maya Rebellions, 1546–1790
Panel 42 was selected to be the Editor’s
Panel for the 2012 ASE Meeting.
SATURDAY, 11:00 A.M. – 12:45 P.M.
C
PANEL
43
ETHNO-GEOGRAPHY AND ECOLOGY
D
41
Room: Texas A
PANEL
44
METHODOLOGICAL ISSUES IN
ETHNOHISTORY—PANEL 1
Discussant: William C. Meadows
PANEL MEMBERS
Chair: Robbie Ethridge
PANEL MEMBERS
Sami Lakomäki, University of Oulu
“Give Us a Good Piece of Land”: Drawing
Shawnee Borders in the Early Republic
Robbie Ethridge, University of Mississippi
Linking History and Prehistory or Trying to
Stitch Silk to Tinfoil
Regna Darnell, University of Western Ontario
e Transportability of “Home” across First
Nations Territory and Generation
Luke Ryan, Georgia Gwinnett College
“It Has Been Twenty Years Since I Visited the
Wyandots”: William Connelley, Indian Historian
Joseph A.P. Wilson, University of New Haven,
Connecticut
Asian-Athapaskan Cultural Ties Suggested in
Folklore and Religion: e Use of
Ethnohistorical Reconstruction
SATURDAY, 2:00 P.M. – 3:45 P.M.
42
A
Space & Ethnicity
Room: Arkansas
PANEL
45
IDENTITY, ETHNICITY, AND RACE
RELATIONS—TRANSITIONS IN NATIVE
AMERICAN COMMUNITIES
B
Room: John Q’s
PANEL
46
LATE COLONIAL AND EARLY NATIONAL
INDIGENOUS ELITES: METHODS OF SURVIVAL
Chair: Jeffrey Means
University of Wyoming
Chair: John F. Chuchiak IV
Vincentian Order
PANEL MEMBERS
PANEL MEMBERS
Jeffrey Means, University of Wyoming
Oglala Identity, Oglala Citizenship: Shifting
Concepts of American and Oglala Lakota
Identity and Citizenship, 1848–1934
Margarita R. Ochoa, Loyola Marymount
University
Natives and Legal Culture in Bourbon Mexico
City
David Christensen, University of Nevada–Las
Vegas
“We Just Want to Be Treated Like Human
Beings”: e Continuity of Racial Relations and
Lakota Activism in Western Nebraska
Autumn Quezada-Grant, Roger Williams
University
e Model Indian: Negotiating Worlds in
Nineteenth-Century Chiapas
Rowan Steineker, University of Oklahoma
“Educate! Or We Perish!”: Sovereignty, Race, and
Reconstruction in Indian Territory
Argelia Segovia Liga, Ozarks Technical
Community College
A Nineteenth-Century Tlacuilo: Faustino
Chimalpopoca
SATURDAY, 2:00 P.M. – 3:45 P.M.
C
PANEL
47
D
43
Room: Texas A
PANEL
48
AN ETHNOHISTORY OF MEDICINE, BIOLOGY,
FAITH HEALING, AND DEATH
ETHNOHISTORY IN SOUTH ASIA AND
AFRICA: NEW APPROACHES
Chair: Ryan Kashanipour
Northern Arizona University
Chair: Marcia Butler
Discussant: Ryan Kashanipour
PANEL MEMBERS
PANEL MEMBERS
Leon Garcia Garagarza, Post-Doctoral
Research Fellow, Newberry Library, Chicago
“For the fatigue that ails those who administer
the Republic and hold Public Office”: Nahua
erapeutics and the Paradox of Power in Early
Colonial Mexico
John A. Strong, Professor Emeritus Long
Island University
Measuring Heads on Long Island: Eugenic
Records Office Examination of the Shinnecock
and Unkechaug Tribal Members 1923–1932
Erika Hosselkus, Southeast Missouri State
University
Disposing of the Body and Aiding the Soul:
Death, Testaments, and Spiritual Priorities in
Indigenous Colonial Mexico
M. Ponnu Durai, Jawaharlal Nehru University,
New Delhi, India
e Contemporary Women-folk of “TamilSpeaking South India” and Elongated Ear: A
Study of Ethnohistory
Sakya Mohan, Independent Scholar
Dravida Maya: Dravidian Illusion and Sudra
Comprador Politics in Southern India
Kojo Gyabaah, Universidade do Minho, Braga,
Portugal
Recounting the Impact of Portuguese Influences
on Modern Ghanaian Society
SATURDAY, 4:00 P.M. – 5:45 P.M.
44
A
Space & Ethnicity
Room: Arkansas
PANEL
49
NATIVE AMERICAN CAPTIVITY, SLAVERY,
AND INDIGENOUS RESPONSES
B
Room: John Q’s
PANEL
50
INDIOS FLECHEROS, INDIAN REBELLIONS
AND SPANISH COLONIAL DEFENSES: MILICIA
SERVICE AND INDIGENOUS AGENCY IN
COLONIAL LATIN AMERICA
Chair: Virginia Sanchez
Independent Scholar
Organizer: John F. Chuchiak IV
Chair: David B. Adams
PANEL MEMBERS
Discussant: David B. Adams
Virginia Sanchez, Independent Scholar
Captive Indians in Southern Colorado
Robert J. Tórrez, Independent Scholar
Indian Captivity in Colonial and Territorial New
Mexico
eresa Schenck, University of Wisconsin–
Madison
“Is it true that there is but one god?” e Ojibwe
Response to Christianity in Nagaajiwanong,
1833–1838
PANEL MEMBERS
Raquel E. Güereca Durán, Facultad de
Filosofía y Letras, UNAM
Las relaciones de méritos y servicios de los
indios milicianos de Nueva España
University
Indigenous Sentries and Indios Flecheros or
How the Maya Saved the Port of Campeche: e
Importance of Maya Indigenous Militias and
Coastal Guards in the Defense of the Port of
Campeche, 1550–1750
Arne Bialuschewski, Trent University
e Granada Raid of 1665
Mark Lentz, University of Louisiana–
Lafayette
Tenacious Evasion: Rebellion, Resistance, and
Flight in 18th-Century Yucatan
SATURDAY, 4:00 P.M. – 5:45 P.M.
C
PANEL
51
D
45
Room: Texas A
PANEL
52
ROYAL OR HIGH-STATUS WOMEN IN THE
INDIGENOUS AMERICAS
Organizer: Billie Follensbee
Chair: Billie Follensbee
Chair: Tracy Brown
Central Michigan University
Discussant: Sarah Scher
Upper Iowa University
PANEL MEMBERS
PANEL MEMBERS
Katie McElfresh, Missouri State University,
and Billie Follensbee, Missouri State
University
Images of Bird-Humans at Just Don’t Fly:
How Poor Illustration Has warted Accurate
Interpretations of High-Status Mississippian
Images
Billie Follensbee, Missouri State University
e Great Women of Middle Formative Period
Chalcatzingo
Cherra Wyllie, University of Hartford
Title: Women Warriors of Classic Veracruz
Karon Winzenz, University of Wisconsin–
Green Bay
Female Power: the Quadripartite Emblem in
Late Classic Maya Art
Tracy Brown, Central Michigan University
“Too eoretical”: Straddling the Interstices
IBetween Anthropology and History
Kristalyn Shefveland, University of Southern
Indiana
Pedagogy: Expanding the Dialogue on Native
America
John P. Dyson, Indiana University
James Adair’s Helpful Errors
THURSDAY, 9:00 A.M. – 10:45 A.M.
46
A
North American Indian: Race, Space & Ethnicity
Room: Arkansas
PANEL
INDIANS ON THE MOVE: PERSPECTIVES ON
INDIGENOUS MOBILITY AND PLACE-MAKING
Organizer: C. Joseph Genetin-Pilawa
Chair: Angela Pulley Hudson
Discussant: Angela Pulley Hudson
In the introduction to her 2006 collection of essays entitled Haunted by Empire, anthropologist Ann Stoler
encouraged scholars to move beyond a conception of
colonialism built upon fixed boundaries and static populations. Although the urge to compare across time and
space (and context) has been criticized, her argument—that “movement and oscillation” must be at the
center of a reconceptualization of U.S. settler colonialism—is one that the historians on this panel appreciate. (9) More recently, ethnohistorian Angela Pulley
Hudson (drawing from insights by James T. Carson)
has asked scholars to consider what travel, mobility,
and roads symbolized to Native, settler, and arrivant
peoples in the United States. (Creek Paths and Federal
Roads, 2) Or perhaps more accurately, how did Indigenous people and others actively define, redefine, or invent new ways of thinking about space, place, and
travel? ese authors all approach these questions in a
variety of ways, and while they seek no unified or singular answer, all provide differing perspectives on Indigenous mobility and place-making in nineteenth- and
twentieth-century North American history. In his
paper, Joseph Genetin-Pilawa examines how and why
Native people came to attach significant meaning to
their travel to, from, and around Washington DC in the
nineteenth and twentieth centuries. Susan Gray’s
paper considers Odawa participation in Great Lakes
traffic (1840–1920) as both a way of sustaining a
1
homeland in the face of new geopolitical circumstances
(especially the increasing solidification or permeability
of the U.S.–Canadian border) and as an engagement
with modernity. Cathleen Cahill’s contribution examines the Redwood Highway Indian Marathon of 1927
and juxtaposes the ways local Northern California
boosters used early-twentieth-century ideas of primitive masculinity and anti-modern impulse to create regional identity, with the actual (quite modern) motives
of the Indian runners. While James Buss’s work focuses
on a twenty-five foot tall statue of a stereotypical Plains
Indian in Montpelier, Indiana. Although the inclusion
of a paper about a giant statue on a panel about mobility might seem odd, Buss’s work pushes us to consider
the portability and pervasiveness of (anachronistic and
inaccurate) narratives of immobility (both geographic
and temporal) for indigenous people.
PANEL MEMBERS
C. Joseph Genetin-Pilawa, Illinois College
“A Certain Reverence Should Be Extended”: e
Indians’ Capital City, Place-Making, and Mobility
In 1978, Herman Viola, Director of the National Anthropological Archive, interviewed Henry Old Coyote,
a member of the Crow Nation and adviser to the Senate. During the discussion, Old Coyote referred to
Washington DC as “a shrine to the Indians,” and noted
that among Indigenous communities the city held a
profound “sacredness.” He concluded, “they feel that a
certain reverence should be extended to the place.” It’s
clear from nineteenth-century stories as well, that for
Native people, Washington was an important place and
that travel to and from the city was significant (even if
it became a common and repeated experience for some
Native leaders). For example, most Indigenous delegates not only expected to see Charles Bird King’s por-
THURSDAY, 9:00 A.M. – 10:45 A.M.
trait gallery at the War Department, but also hoped to
have their own made. is was a way for people to connect their travel experience across time to other community members and kin. is paper, part of a larger
project that engages the tensions residing between the
commemorative and lived Indigenous landscapes of the
capital, seeks to interrogate the significance of traveling
to, from, and around Washington City for nineteenthand twentieth-century Native people.
Susan Gray, Arizona State University
Mackinaw Boats and Steamers: Odawas and the
Traffic of the Lakes, 1840–1920
is paper brings together two historiographies to examine a moment in time for Odawa people of the western Great Lakes: the association of modernity with
time/space compression that underlies Philip Deloria’s
Indians in Unexpected Places and the emergence of the
Great Lakes Basin in the nineteenth-century as a
transnational economic and migration region examined by John Bukowczyk, et al, in Permeable Border. In
common with other Anishinaabe people, the Odawas
have a long history of mobility around the lakes associated with the fur trade and warfare. Relatively little is
known of their nineteenth- and early twentieth-century travels after the decline of the trade and the imposition of the international border which supposedly
confined them to one side of the line or the other under
U.S. or Canadian rule. For the Odawas, the border bisected a homeland arcing across Lakes Huron and
Michigan that they had always defined as much by
water as by their land base. is paper considers Odawa
participation in the lake traffic as both a way of sustaining a homeland in the face of new geopolitical circumstances and as an engagement with modernity.
Cathleen Cahill, University of New Mexico
Indians on the Road: Movement, Modernity, and
the Redwood Highway Indian Marathon of 1927
In 1927, the “Redwood Highway,” a portion of Highway 101 that stretches from San Francisco to Grant’s
Pass, Oregon, opened to much fanfare. e most spectacular event was an Indian Marathon following the
480-mile route of the newly opened road. Towns and
47
Civic organizations sponsored twelve Native men,
some from Zuni Pueblo in New Mexico, others from
Northern California tribes, many of them Karuk, to
compete for a $1,000 prize. e spectacle of Indians on
the road was not completely surprising. Entrepreneurs
in the tourist trade as well as members of highway associations commodified images of Indians to create regional identity. Local boosters, especially the Redwood
Empire Association, developed an image of their region
that emphasized its ancient trees and peoples. e Indian Marathon combined these as Indians ran through
the redwoods on a new road over which white tourists
would drive, thus playing on ideas of primitive masculinity and anti-modern impulse. But the runners
were real men who had motives for competing, especially the purse, a prize large enough to draw “Indian
professionals” from Zuni. It is striking that the winner
used his prize money to buy an automobile, an act that
rejected the idea of Indians as primitive.
James J. Buss, Oklahoma City University
From the Hoosier Heartland to NBC’S Parks and
Recreation: Portable Narratives of Displacement
and Montpelier, Indiana’s Fiberglass Indian
In 1983, Army national guardsmen from Hartford City,
Indiana, escorted a flatbed truck from the western side
of Indianapolis to the tiny hamlet of Montpelier. Citizens of the rural community intended to erect the
truck’s cargo, a 20-foot-tall fiberglass statue of a stereotyped Plains warrior, as part of their Memorial Day activities. e imposing figure had made some impressive
journeys on its way to Montpelier. California craftsmen
created the statue as an advertisement for an Indianapolis Pontiac auto dealership. From there, it served
as an outdoor marque for the American Indian Heritage Museum northwest of the city. And, although it
physically resides in Montpelier today, images of the
statue appear on the Internet and in the opening credits for season one of NBC’s Parks and Recreation. Despite its own travels across the country, the figure has
served as a portable icon for a narrative of immobility
(both geographic and temporal) for indigenous people,
as the statue’s subject has acted to displace local indigenous histories wherever it has been and offered instead stereotyped stories of primitivism and erasure.
48
B
THURSDAY, 9:00 A.M. – 10:45 A.M.
Room: John Q’s
PANEL
NATIVES AND THE LAW:
INDIGENOUS JUSTICE AND PUNISHMENT
IN HIGHLAND GUATEMALA
Organizer: Owen Jones
Chair: Dana Velasco Murillo
University of California, San Diego
is panel attempts to address two fundamental ideas.
e first is how indigenous peoples in highland
Guatemala understood, interpreted, and adapted to
Spanish colonial or national period Guatemalan legal
systems and the second is how native peoples implemented justice and punishment in their own communities at the local level. ere is a rich historiography of
native peoples and the law in Mexico beginning with
Woodrow Borah’s tome on the General Indian Court,
Susan Kellogg’s monograph utilizing Nahua documents on the law and land, Brian Owensby’s study on
seventeenth century legal procedure and how the law
pertained to native peoples in central Mexico, and
Yanna Yannakakis’s book on indigenous intermediaries in colonial Oaxaca. ere are no studies on
Guatemala’s legal culture and how it pertained to native peoples in the colonial period. Guatemala lacked a
General Indian Court. In indigenous communities native justices practiced customary law and even though
a separate court did not exist to hear indigenous
claimants, the Audiencia de Guatemala entertained
complaints and petitions brought by native peoples.
ere are two studies on law and how it pertained to
indigenous peoples in the national period including
Jorge Skinner-Klée’s 1954 publication Legislación Indigenista de Guatemala and Carlos Ochoa García’s
2004 monograph Derecho Consuetudinario y Plural-
2
ismo Jurídico. Most other studies of law and jurisprudence in the national period in Guatemala do not focus
on the natives’ use of the law but rather on how the
laws have changed in view of the civil war in
Guatemala with a specific focus on human rights violations. Although important, this focus often treats
the native as victim and overshadows any attempts to
portray native peoples as historical agents. As in Mexico, Guatemalan indigenous peoples juridically functioned as a state within a state with a reasonable
amount of juridical pluralism. Even after the national
period issued liberal reforms, Raphael Carrera’s conservative dictatorship reinstated the state within a
state model that native peoples lived under during
Guatemala’s colonial rule. As a result, Guatemala had
a longer period wherein indigenous peoples practiced
customary law at the local level.
PANEL MEMBERS
Octavio Garcia, University of Arizona
Slaves, Blacks, Indians and the State in Late
Colonial Guatemala: Navigating the Judicial
Process and Forming the State in the Process
Since the advent of social history, scholars have relied
on criminal, civil, and inquisition records to analyze
the roles that the lower classes played in shaping social
relations and historical processes. rough these
sources, historians have produced rich insights into
their social relations, cultural processes, and their participation in state and nation building efforts. Over the
past decade scholars of Mexico and Central America
have demonstrated that these regions had significant
numbers of slaves and blacks and that individuals from
these groups played important socio-cultural roles.
Few, however, have examined their relations with indigenous people and how they participated in state
THURSDAY, 9:00 A.M. – 10:45 A.M.
and nation building efforts during the Atlantic Age of
Revolution. My work demonstrates that despite their
association with slavery and Africa that limited the
kinds of opportunities they had, slaves and free blacks
actively used the legal system to defend themselves
and demand their rights as subjects of the king and
later as citizens of their newly independent nations.
rough these actions they became active participants
in processes that involved state building efforts during the late colonial Bourbon period and at times directly or indirectly shaped the outcomes. I illustrate
this point by examining various cases involving slaves
and free blacks in Guatemalan colonial courts during
the latter part of the eighteenth and first half of the
nineteenth century. rough these sources, I provide
insights into the kinds of relationships they forged
with indigenous groups, internal group dynamics, and
their relationship with the state during a period that
witnessed great socioeconomic, political, and cultural
changes.
Owen H. Jones, Valdosta State University
K’iche’ Justice and Punishment in Colonial
Guatemala, Seventeenth and Eighteenth
Centuries
K’iche’ justice and punishment in the seventeenth and
eighteenth centuries began with the justices and officers of K’iche’ communities after which it filtered up
to higher Spanish colonial courts including regional
and superior. From criminal to civil disputes to complaints against the corruption of regional magistrates
K’iche’ individuals relied for the most part on their justices in their cabildos for protection and the administration of justice both outside of and with Spanish
courts. Indigenous officers administered the first tier
of justice and punishment, procuring oral testimony
and attempting to procure statements for their petitions to colonial officials. Although we do not have direct documentation of these proceedings, we can
reconstruct the administration of justice at the municipal level using documents in both K’iche’ and Spanish written by indigenous scribes that evidence the
threat and the use of punishment. K’iche’ testaments
reveal the threat of punishment if the heirs did not
comply with the wishes of the testator. Petitions and
49
further proceedings in homicide cases show how
K’iche’ justices attempted to extract statements from
suspects. K’iche’ individuals had petitions created in
the K’iche’ language to protect their interests. K’iche’
municipalities banded together in pan-indigenous legalism against the abuses of power from alcaldes mayores, corregidores and their tenientes. At the base of
many of these legal actions, the tzaq’al chinamitales,
“advocates of the moieties,” protected the interests of
commoners and principales under their jurisdiction
from abuses at all levels of colonial administration.
Robert L. Scott, University of Arizona
From Correction to Incarceration: Indigenous
Punishment and Justice in Santiago Atitlán
(1750–1900)
In 1881, the Atiteco Gregorio Petzey filed a complaint
with the First Appellate Court (primerainstancia) in
Sololá against the justices and principales of the Tz’utujil-Maya village of Santiago Atitlán for administering 12 lashes to him as punishment for the crime of
abandoning his wife. A century earlier (1774), Elena
Koq’ received 100 lashes from Atitlán’s local authorities, at the behest of the parish priest, for the similar
crime of abandoning her husband. More than just a
difference in the quantity of lashes, these two cases
exemplify a qualitative difference in the “administration of justice” that had transpired between the 18th
and 19th centuries.e lashings that left the “scars of
correction” on Elena Koq’s back had been banned by
1872, as Liberal reformers believed that corporal punishment was “a cruel, abusive, and barbaric” practice
held over from the colonial period. Yet the local authorities in the Petzey case justified their actions on
the claim that this was the traditional punishment for
abandonment. eir defense rested upon a longstanding belief in the autonomy of “usos y costumbres” (local practices) in the administration of justice.
Indeed, the tension between customary practices and
a universal legal system had long been a feature of
state and community relations in Guatemala.In tracing the concepts of punishmentfrom the clerically-influenced “correction,” to Bourbon-inspired secular
limits on “correction,” and to the Liberal abandonment of corporal punishment in favor of incarceration
50
THURSDAY, 9:00 A.M. – 10:45 A.M.
and separation in Santiago Atitlán, this paper argues
that the transformation of crime and punishment between 1750 and 1900 fundamentally altered the relationship between state and community. e
increasing reliance on a centralized judicial apparatus,
and a universal legal code eroded the local prerogatives of village elites, and replaced them with the decisions of judges
Alvis Dunn, Guilford College
Mayas and Spanish Law on the Periphery:
Quetzaltenango and the Bourbon Reforms
e relationship between the Maya of Central America
and the law during the colonial period has been an important element in many studies of the region but has
rarely been a primary focus. We know that throughout the empire special statutes and regulations governed the daily lives of indigenous people. By the
mid-eighteenth century Spain began to institute what
has become known as the Bourbon Reforms in an attempt to reorganize the economic, political, and social
fabric of the empire. e imperial legal system was also
theoretically part of that restructuring. Some scholars
have suggested that these reforms, while modernizing
in spirit, also retained a strong sense of the practical,
even the traditional, as to what was actually possible in
a given time and place. is may have been particularly
true when the legal was concerned. is paper attempts to investigate the confluence of Spanish law,
the Maya, and the Bourbon Reforms in the setting of
the Guatemalan Pueblo de Indios of Quetzaltenango
in the 1780s. More specifically, this study analyzes the
life of that city’s Gobernador de Indios , Manuel Silverio, and his relationship with imperial law. As an office
formally limited to a member of the indigenous population, Silverio not only enforced the laws pertaining
to the Maya but also was himself technically subject to
such laws by virtue of race. Based on primary sources
found in the Archivos Generales de Centroamerica in
Guatemala City, this study will contribute to helping
establish a truer picture of the intersection of the law,
indigenous identity, and daily life on the periphery
during the Bourbon Reforms.
THURSDAY, 9:00 A.M. – 10:45 A.M.
C
51
Native North American Indian: Language, Culture & Historic Preservation
PANEL
IN THE EARLY 19TH CENTURY, PART 1
Augustana College
As one of many Eastern Woodland tribes removed
west of the Mississippi River prior to the Indian Removal Act, the Delaware were confronted with several
new challenges and opportunities following their relocation to the Ozark region of what is today southern
Missouri. Panelists will explore this unique but brief
period of Delaware history through recent archaeological, historic and ethnohistoric research. Note: e
panel will be followed by a guided tour of the National
Register eligible Delaware period sites in the James
River Valley south of Springfield.
PANEL MEMBERS
Brice Obermeyer, Delaware Tribe Historic
Preservation Office/Emporia State University
“When We Lived Back East”: Contemporary
views on Delaware Removal and Settlement on
the American Frontier
e Delaware Tribe is the descendant political organization of the Munsee and Unami speakers that coalesced with other eastern Algonquin and Woodland
peoples to form the main body of Delaware by the late
18th century. An overview of this coalescence, dispersal and eventual removal to Southern Missouri and finally eastern Oklahoma is provided to help introduce
3
the session and the Delaware experience. Particular
emphasis is placed on viewing this removal experience
from the perspective of contemporary tribal members.
John Bowes, Eastern Kentucky University
Trail Beginnings and the Delaware in Missouri
An oft-used quote from the American colonial era describes the Shawnees as the “greatest travelers,” and it is
not a description without merit. Yet even a quick glance
at the journeys and migrations of Delaware individuals
and communities west of the Mississippi River in the
mid-nineteenth century indicates that the Delawares of
that era may challenge for that title. In the midst of relocations and removals that are more established in the
historical narrative, the stories of widespread Delaware
movement casts light on a more expansive history.
Delaware traders on the Santa Fe Trail and Delaware
scouts on military expeditions with the Pathfinder,
John C. Fremont serve as only two examples of a larger
picture. In this paper I examine the notion that before
the border towns of western Missouri became a jumping off point for Americans heading west, the region was
already a starting point for the many trails Delaware Indians traveled west of the Mississippi River.
Melissa Eaton, College of William and Mary
“I [Have] You All By the Hand”: Practical Politics
of Identity at Delaware Town 23CN1
Long recognized as the “Grandfathers” of other Eastern
Algonquian groups, the Delawares held a special status
among other indigenous groups and colonial governments in the East. However, upon crossing the Mississippi River, the main body of the Delawares found
themselves under new administration that did not recognize this status and preferred the business of Osage
rivals. is paper, as part of my dissertation, examines
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both documentary and archaeological resources to illustrate key ways that tribal leaders negotiated and exerted
their collective identities as Delawares to affect political,
economic, and social outcomes of their choosing.
Nicky Michael, Rogers State University and
Pawnee Nation College/Delaware Nation
A Nation of People
is paper will explore mid-nineteenth century Kansas
and Texas Delawares’ expression of cultural/ethnic
unity. Within this expression of ethnic identity the
Delawares included and shared with other tribal nations. is shared sense of ethnic identity played a role
in the Kansas Delawares final 1866–67 Removal to the
Cherokee Nation. Kansas Delawares did not conceive
of the Texas Delawares as a separate nation or separate identity. To the contrary they saw themselves as
originating from the same ethnic Delaware whole.
Both groups even shared some of their same leaders
and a number of members travelled back and forth
regularly.
THURSDAY, 9:00 A.M. – 10:45 A.M.
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Methods, Issues & Scholarly Contributions in Ethnohistory
Room: Texas A
PANEL
TRADITION AND INNOVATION IN
SOUTHERN INDIAN MUSIC
Organizer: Malinda Maynor Lowery
Chair: John Troutman
Discussant: John Troutman
is panel examines how musicians in the American
South have worked within various Native traditions to
express the inherent fluidity of Native identities and
innovate in their respective genres. Focusing on the
twentieth century, these papers examine Choctaw fiddling, blues music, and pop and rock and roll both
within and apart from Native communities. How is
Native identity expressed through music? What are
the limits of “tradition” and continuity when confronted with an individual’s artistic vision? Can an individual artist call his music “Native” if it does not
clearly express the traditions of a particular Native
group? What is “tradition” and is it useful when discussing historical change? ese are the questions we
seek to explore law at the local level.
PANEL MEMBERS
Malinda Maynor Lowery, UNC-Chapel Hill
Charlie Patton and the Native Roots of the
Delta Blues
Exclusive claims on the roots and development of the
blues genre deserve to be questioned in light of new
understandings about the fluidity of racial identities
in the American South at the turn of the twentieth
century and the literal invention of the genre in the
context of segregation. is paper will examine these
4
ideas through the life and work of Charlie Patton, the
“King of the Delta Blues.” Musically active through the
1930s, Patton belies the color line that the blues was
thought to only cross in the mid-twentieth century
with the invention of rock and roll. Further, the silences of Patton’s own identity open a door to examine
his Native ancestry and, therefore, the influences of
Native as well as African traditions on the genre he
played a large role in inventing. Rather than a timeless
given transmitted through the slave experience, Patton’s life shows that the blues was an innovation
drawn from various cultural influences but most importantly, from Patton's own creativity.
Jake Fussell, University of Mississippi
Countering Stereotypes with Choctaw Fiddling
roughout the past two centuries the fiddle has continuously maintained a distinct function and significance in the lives and musical identities of the Choctaw
Indians. However, little information exists of the instrument’s use among the Choctaw, primarily due to
lack of inquiry on the behalf of ethnographers, folklorists, and other cultural mediators who were often
burdened by strict parameters of cultural authenticity
and racial purity. Drawing from a diverse range of resources, this paper seeks to bring together various historical accounts and obscure recordings of fiddling in
Choctaw community settings in order to illustrate the
continuity and persistence of the tradition despite its
refusal to concede to presupposed projections of Indian music-making.
Jefferson Currie II, Independent Scholar
Lumbee Music Transcending Genre and Tradition
e Lumbee Indians have maintained an identity
partly by translating disparate cultural influences into
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THURSDAY, 9:00 A.M. – 10:45 A.M.
a language that is understood both inside and outside
of the community. One of the most vibrant avenues
for this expression is music. “Hoss Cartwright” is a rapper whose beats and rhymes focus on community
labor traditions. “Brother Billy” Locklear, a Pentecostal
preacher and singer, showcased a Lumbee gospel style
that merges black, white and Indian church music.
Willie French Lowery, a singer/songwriter and gui-
tarist, played with genre and became an expert performer in rock and roll, soul, country, folk and gospel.
His legacy seems to embody polar opposites—psych
rock and songs about Lumbee history and culture.
ese musicians have created music that combines
outside influences and Lumbee traditions into mutually intelligible forms, broadening what Lumbee people
see as a part of their own tradition.
THURSDAY, 11:00 A.M. – 12:45 P.M.
A
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Room: Arkansas
PANEL
THE PROCESS OF PLACE-MAKING
IN NATIVE AMERICAN SOCIETIES
Organizer: Brandi Hilton-Hagemann
Chair: Brenda Child
Discussant: Matthew Makley
Metropolitan State University of Denver
Overall, ethnohistorians enjoy a rather diverse set of
tools for historical inquiry. Indeed, the very nature of
ethnohistorical research directs us to employ techniques from various academic disciplines including
history, anthropology, archeology and linguistics in
the pursuit of Native American history. Anthropologist Keith Basso argues that we should also use placemaking in the search for historical truth, as it is “a
universal tool of the historical imagination.” But placemaking does not happen in isolation, and places are
not static. Rather, spaces are remembered and re-remembered, reflecting the ebb and flow of interaction
with the environment as well as outsiders. erefore,
the question that our panel seeks to address is: what
happens when outsiders enter and attempt to alter
these carefully constructed and remembered places?
e three presenters on this panel explore the nature
of place-making as well as the ways in which Native
and non-Native people attempt to preserve and alter
these carefully constructed historical spaces. First,
Libby Tronnes examines the role of storytelling in the
place-making process. In deconstructing Azatlan State
Park’s contemporary interpretation, Tronnes indentifies Native peoples who were effectively removed from
the sites history, and the role that stories can play in
securing or denying indigenous claims to sacred and
secular places. Margaret Huettl addresses the physical
destruction of a Native space though an examination
5
of Winter Dam on the Lac Courte Oreilles Chippewa
reservation in northern Wisconsin. As the waters of
Winter Dam flooded nearly half of the LCO reservation, its inhabitants asserted their notions of place as
well as their legal sovereignty over the region. Finally,
my paper delves into the notion of an indigenous
place’s intrinsic worth, by looking at the controversy
surrounding the excavation of Dinwoody Cave on the
Wind River Indian Reservation. During the 1930s, the
allure of Wyoming tourism and WPA sponsored jobs
prompted the unauthorized exploration of the geological formation and a subsequent battle between
state officials, University of Wyoming staff and indigenous residents. Together these three papers reflect
the importance of place-making in Native American
societies, as well as the resilience of Native spaces in
the face of intrusion and disruption.
PANEL MEMBERS
Libby Tronnes, University of
Wisconsin–Madison
Out with the Ho-Chunk, In with the Aztecs:
Stories about Place, Belonging, and Aztalan in
Wisconsin’s Rock-River Country
e brochure for Aztalan State Park asks us to “imagine the surprise and wonder of a young man when he
first saw the ruins of ancient Aztalan” in 1836. e
park’s narrative identifies Middle Mississippians—
Cahokia’s builders—as the architects of this place. But
this place-story swiftly moves us from Johnson’s awe
and puzzlement in 1836 to present-day archaeological
understandings about the site’s original inhabitants.
Missing from this account is the story about how the
mythical homeland of Mexico's indigenous peoples,
the Aztecs, ended up in the Wisconsin Territory. ere
is no mention, for example, that Aztalan was a product
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THURSDAY, 11:00 A.M. – 12:45 P.M.
of white settler place-making during traumatic HoChunk removals from that region, or that its invention began a phenomenon in the Upper Mississippi
Valley that can best be described as storying Indians
out of the land. Focusing on Ho-Chunks, this paper
traces how a people can be connected or separated
from their lands through their own stories as well as
those told about or around them by others. By the late
nineteenth century, such place-stories effectively limited the very real claims the Ho-Chunk could make to
their ancestral homelands in southern and central
Wisconsin.
Margaret Huettl, University of Nevada–
Las Vegas
“Our Answer Is No, and It Is Still No to this
Day”: e Flooding of Pahquahwong and the
Contested Definitions of Place on the Lac
Courte Oreilles Reservation
In 1923, the gates of the Winter Dam closed, flooding
nearly half of the Lac Courte Oreilles Chippewa reservation in northern Wisconsin. Lost under the waters
were the town of Pahquahwong, acres of wild rice beds,
and, perhaps most devastatingly, over 700 graves. e
dam became a site of contestation where the state of
Wisconsin and the LCO Ojibwe fought to assert their
understandings of space and place. In supporting the
construction of the dam, the state asserted its authority to appropriate Ojibwe land for the sake of
progress. rough their continued resistance of the destruction of their village at Pahquahwong, the LCO
claimed an alternative definition of place based on a
concept of Ojibwe peoplehood. For the Lac Courte
Oreilles Band of Chippewa Indians, reasserting their
claims to the land beneath the water marked the contest for sovereignty in Wisconsin as a spatial struggle.
Brandi Hilton-Hagemann,
University of Oklahoma
Making the Mecca: Wyoming Tourism, the
W.P.A, and the Controversy over Dinwoody Cave
In September of 1938, Vincenzo Petrullo, a national
consultant for the Works Progress Administration,
surveyed vast limestone formations on the Wind River
Reservation. His mission was to determine the efficacy
of a WPA sponsored archeological study of the Dinwoody cliffs and caves. Yet, in his report to acting
Commissioner of Indian Affairs John Collier, Petrullo
indicated that the reservation site held potential beyond that of a make-work project. State officials and
University of Wyoming staff who ardently supported
the creation of the WPA project were delighted at the
news. In a budding age of automobility, Wyoming leaders had watched helplessly as tourists passed through
their state on the way to Yellowstone National Park. A
WPA project/tourist mecca, supporters believed, could
lure vacationers into business in central Wyoming. On
the other hand, Native peoples living near the “untapped” archeological site valued the land for far different reasons. For as long as the Shoshone have lived
in the Wind River valley, they recognized the supernatural powers of beings who dwell in the Dinwoody
caves. e subsequent cultural and legal battle for Dinwoody Cave illustrates the power of indigenous place
making and the problems associated with the attempted non-Native appropriation of such sites.
THURSDAY, 11:00 A.M. – 12:45 P.M.
B
57
Room: Arkansas
PANEL
DIRTY, WET, FIERY AND GUSTY: ELEMENTAL
HISTORIES OF SOCIETY AND ENVIRONMENT
IN COLONIAL SPANISH AMERICA
Organizer: Bradley Skopyk
Discussant: Richard Conway
is panel brings together new research on the interactions between environment and society in colonial
Bolivia and Mexico from the sixteenth to early-nineteenth centuries. It uses the Old World paradigm of
the four elements to structure the panel and to offer a
diversity of themes within the subdiscipline of Spanish
American colonial environmental history. While not
directly focused on the longevity and changing permutations of the four-elements paradigm in the New
World, all three papers do, nevertheless, engage the
conceptual and cultural framework of human modification and management of environment, while also
considering the relevant ecological contexts. Each of
the three papers focuses directly upon human interaction with one of the “four elements” (earth, water, fire
and air). Kris Lane’s paper examines the importance
of wind in sixteenth-century Potosí, first as a portent
for indigenous discoverers, then as a means of “powering” thousands of indigenous furnaces, or guairas,
used to smelt silver for the first several decades after
the mountain’s discovery in 1545. Most fuel was llama
dung, an increasingly prized resource. By 1585 human
excrement was catching up. For a while, at least, Potosi goes which way the wind blows. Moving ahead
chronologically, Jake Frederick paper explores how fire
6
prevention was understood as part of an effort to enforce order on both human and non-human forces in
the city. In eighteenth century Mexico City, fire was
viewed as just one among many threats that stalked
the night, along with robbery and members of the
more threatening castas. Fire patrols served to control
both elemental and human forms of disorder. Finally,
Brad Skopyk’s paper examines the nexus of factors
that encouraged indigenous town government to undertake a chinampa-building project and thereby
transform the local environment. While the town exhibited an ignorance of multi-generation processes
such as climate change and soil erosion from pulque
estates, it nevertheless proved astute at merging political and empirical knowledge with scientific theory
and practical know-how to plan and develop a complex
hydraulic project. Taken together the papers illustrate
the variable socio-ecological contexts of environmental management and the regional consequences of
those decisions.
PANEL MEMBERS
Kris Lane, Tulane University
“Well Blow me Down!” Early Potosi and the
Invisible Element
is paper examines the importance of wind in sixteenth-century Potosi, first as a portent for indigenous
discoverers, then as a means of “powering” thousands
of indigenous furnaces, or guairas, used to smelt silver for the first several decades after the mountain’s
discovery in 1545. Most fuel was llama dung, an increasingly prized resource. By 1585 human excrement
was catching up. For a while, at least, Potosi goes which
way the wind blows.
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THURSDAY, 11:00 A.M. – 12:45 P.M.
Jake Frederick, Lawrence University
Burning Questions: Fire and EighteenthCentury Mexico City
In eighteenth-century Mexico City fire was viewed as
just one among many threats that stalked the night,
along with robbery and members of the more threatening castas. Fire patrols served to control both elemental and human forms of disorder. is paper
explores how fire prevention was understood as part of
an effort to enforce order on both human and nonhuman forces in the city.
Bradley Skopyk, Universidad Nacional
Dredging up a Colossal Drunk: Muck, War,
Pulque and the Teotihuacan Chinampa Project
of 1818
is paper examines the political, environmental and
conceptual roots of a community project in San Juan
Teotihuacan (Central Mexico) that converted a local
wetland into chinampas, an intensive agrarian landscape. e project arose, on the one hand, from careless soil management in pulque farms in the upper
valley which flooded and deposited sediment in San
Juan. e new soil and water conditions were ideal for
chinampa building. Moreover, during the war of independence, pulque farming in the upper valley once
again inadvertently favored the project. As pulquefunded insurgents in the upper valley battled royalist
troops, San Juan quietly provisioned and protected the
latter, an indispensible loyalty that shielded San Juan
from court challenges initiated downstream. On the
other hand, the town’s conceptualization of the movement of groundwater—identifying subterranean fires
as the mechanism that precipitated surface water—
ensured that San Juan envisioned the supply of spring
water as essentially static and beyond human control,
an erroneous belief that compelled locals to proceed
with the project despite clear signs of an unstable and
anthropogenically-transformed natural world.
e Aqueduct of Otumba, or Surviving the Lack
of Water
In the sixteenth century the town of Otumba was situated in a strategic place. It was a transitory zone for
travelers to Veracruz, el Pánuco, and the mines in the
northern provinces, but also for those on route to
Mexico City, Puebla, and Tlaxcala. e town itself
however, is situated in an arid area with no rivers or
natural springs. So, in the dry season it was necessary to bring water in on foot from far-away towns.
erefore, Tembleque’s aqueduct was not only a civil
work of great importance to the region as a whole,
but, in fact, a means of survival for Otumba in particular as it suffered depopulations due to its lack of
water. rough the rich information of a document
from the Archivo General de Indias I will analize the
situation in Otumba at the mid-sixteenth century regarding its lack of water. I will further look at what it
meant for its population and its surrounding villages
to build an aqueduct under the direction of Tembleque in a region with scarce construction materials
for such a great work.
THURSDAY, 11:00 A.M. – 12:45 P.M.
C
59
PANEL
HEALTH AND HEALING IN INDIAN
COUNTRY
Organizer: William Bauer
Chair: Paul Kelton
Discussant: Paul Kelton
In the 19th and 20th centuries, Native healing practices and health conditions experienced considerable
stress. Food supplies dwindled. Diseases stalked the
land. Government agents and reservation doctors considered Native healing arts to be uncivilized and superstitious. ese same figures also undermined the
role of Native women in the realm of healing. Newspapers scandalized Native healers, casting them as
charlatans. Despite these efforts to eradicate Native
healing practices, American Indians living West of the
Mississippi resisted efforts to stamp out their healing
arts and found ways to shape their healing practices
for changing circumstances. is panel examines three
distinct Indian nations—the Osage, Arapaho and
Pomo—and explores how Native peoples used mobility, gender roles and traditional knowledge to maintain and adapt their ideas about healing to the
pressures of colonialism.
PANEL MEMBERS
William J. Bauer, Jr. University of Nevada–
Las Vegas
Healing California: An Oral History of Health
and Healing in Depression Era California
In 1929, a sensational story raced across the news
wires. Newspapers in Detroit and Miami reported that
7
a traditional California Indian doctor had failed heal a
Pomo girl. Worse than that, the newspapers reported,
the traditional healer may have contributed to the
girl’s death. e message was clear: California Indians
still relied on superstitious medical practices and they,
especially the children, needed civilized western medical training. In 1935, Pomos told oral traditions and
histories to anthropologists from the University of
California. ese stories told of how healers learned
their craft, successfully healed Native people in the
twentieth century and often treated non-Indian people in northern California. is paper explores the persistence of Pomo and California Indian healers when
government officials and national news stories seemed
adamant in stamping out these practices. In oral traditions, California Indians asserted the continuing validity of their healing practices and resisted efforts to
eliminate their healers. Additionally, this paper will
consider how oral traditions, by describing the efficacy
of Native healers, attempted to heal the historical
trauma that affected California Indians in the twentieth century.
Tai Edwards, Johnson County Community
College
Osage Health during 19th-Century U.S.
Colonization
During the 19th century, the Osage experienced unprecedented destruction due to U.S. land and Indian
policy, manifesting in an endangered food supply and
disease as both Natives and Americans migrated into
Osage territory. Adapting to these circumstances, the
Osage increasingly utilized mobility to preserve population, maintain subsistence, and diminish the impact
of assimilation efforts. Missionaries among the Osage
sometimes provided access to beneficial medicine but
more often the Osage used disease, among other
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THURSDAY, 11:00 A.M. – 12:45 P.M.
things, as a reason to avoid the missionaries and thus
limit their influence in changing Osage lifeways. Nevertheless, U.S. colonization and rapid population decline proved extremely detrimental to the preservation
of spiritual and historical knowledge within Osage
communities, culminating in extensive changes to
Osage life by the end of the century.
Julie Stidolph, University of Oklahoma
Invisible Arrows: Shoshone and Arapaho Health
Care Systems During the Nineteenth Century
Two frequent and intertwined themes are found in the
U.S. government’s late nineteenth-century assimilation and Indian health care campaigns. One is that Indian women held such a degraded social position
within their societies that they neither had the knowledge nor the power to maintain their families or communities in healthful ways. e other is that the delay
in abandoning traditional practices was largely responsible for the high levels of mortality in Indian
country. is case study of the Shoshone and Arapaho,
who would come to occupy the Wind River Reservation in Wyoming, shows a much different picture. For
centuries prior to reservation life, Shoshone and Arapaho women had social clout, economic importance,
and individual autonomy. Because women were integral and valued members of their communities, and
due to the intensely communal nature of Shoshone
and Arapaho health, both women and men commonly
possessed vital healing knowledge. While being closely
related to spirituality, their medical practices were also
rooted in centuries of accrued knowledge and close familiarity with the natural environment, which was preserved and passed on through a systematic and
organized health care system. When compared to nonNative medical knowledge for much of the 19th century, Shoshone and Arapaho ideas about health and
healing were largely on par with the “cutting edge” of
western scientific knowledge that relied on heroic
measures such as bleeding and purging. Even as nonNative medicine entered into a period of florescence
around the turn of the nineteenth century, those advances rarely made their way to the American western
frontier. In fact, from the mid- to late nineteenth century, Shoshone and Arapaho medical practice easily
outpaced the knowledge and efficacy of frontier settlers’ health practices.
THURSDAY, 11:00 A.M. – 12:45 P.M.
D
61
Room: Texas A
PANEL
PRODUCTIVE SURPRISES AND SURPRISING
INSIGHTS: LEARNING FROM THE
LIMITATIONS OF ETHNOHISTORICAL
METHODS
Organizer: Thomas J. Lappas
Chair: Tracy Brown
Discussant: Tracy Brown
e papers in this panel all relate to epistemological
challenges coming out of research on changing American Indian identities. In each case, the author encounters a problem with ethnohistory’s cross-disciplinary
marriage of methodologies used to approach issues of
community and/or ethnic identity in periods of historic
flux. In each case the author tackles evidence that may
not fit neatly into expected narratives. Professors
Shackelford and Warren, dealing with related historical contexts and similar disciplinary methods, tackle
the issue of relating the Pre-Columbian past to the
Post-Columbian one in different ways. Shackelford’s
work borrows notions of material cultures from archaeology and bioregions and landscape from environmental science and finds a meaningful continuum in
what is often divided into archaeological prehistory and
the textual history of the Post-Columbian era. Focusing
on the Shawnees and their ancestors, Warren examines
ways in which fragmentation of communities originally
from the Ohio Valley challenged commitments to a
sense of place but allowed for survival of ethnic identity. While Lappas’s project deals with a more recent
era, it too faces the problem of reconstructing Indian
identities from problematic cultural evidence, namely
the nineteenth century writings of western educated
8
Native Americans who were involved in temperance
movements. ese authors employ the rhetoric and
tropes of the dominant Euro-American culture, but as
Lappas demonstrates, these texts, like the archaeological evidence analyzed in the previous papers, implicitly reveal Indian cultural authorship. Taken together
these papers will demonstrate that the uncertainties
and potential inaccuracies of these methods are not
reason for intellectual despair. Instead, the challenges
the evidence presents only deepens our understanding
of the narrative.
PANEL MEMBERS
Alan Shackelford, University of North Dakota,
Grand Forks
Places, Processes, and Peoples: Understanding
the Pre-Columbian History of the Confluence
Region
Archaeologists and historians have long studied the
American Indian past of the triangular region bounded
by the Ohio and Mississippi rivers and the Great Lakes.
Each group of scholars brings to bear different methodological approaches, questions, and theoretical concerns. For both historians and archaeologists studying
the centuries immediately preceding the arrival of Europeans, the most pressing concern has been to identify “prehistories” of “tribes” who met the Europeans.
Given the nature of ethnohistory and its relationship to
tribal land claims cases, this isn’t surprising. But given
the problems of associating archaeological material cultures with historically identified ethnic groups it is not
surprising that “bridging” Pre-Columbian and PostColumbian pasts has not always been accomplished. By
focusing on the reconstruction of tribal narratives,
scholars have created obstacles that prevent them from
conceptualizing a history that spans both periods.
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Studying various methods, including archaeology,
recorded oral tradition, and historical linguistics, offers
some possibilities for a broader narrative that bridges
Indian experiences before and after colonization. What
this evidence suggests is that processes of interaction,
migration, and adaptation began before the arrival of
Europeans, and that their arrival did not revolutionize
native life as much as it shaped an ongoing revolution
in interethnic relations and land use. People of the
Prairie Peninsula, recent migrants as well as people
with a longer tenure in the region, shared in these experiences. While the exact relationships between these
Pre-Columbian communities and the Post-Columbian
tribes identified by the French may be tenuous at best,
it is clear that their shared experiences, before and after
contact, gives unity to an Indian history across a broad
span of time.
Stephen Warren, Augustana College
Deep Time in Indian Country: Exploring
Continuity from the Archaeological Record to
the Ethnographic Present
Prior to contact with Europeans, the Fort Ancient ancestors of modern Shawnees lived in a series of autonomous villages along the Middle Ohio Valley. ese
small-scale villages survived through alliance. During
the proto-historic and post-contact periods, these villagers abandoned their homelands, migrating far and
wide across the eastern half of North America. Precontact alliances often directed their migrations. But
as the scale, and pace, of Shawnee migrations accelerated, the differences between Shawnee villages became
even more pronounced. ese distinctions are readily
observable among the three federally-recognized
Shawnee tribes in present-day Oklahoma. Travel, migration, and exposure to a wide variety of colonizers
furthered the distinctions between Shawnees originally from the Ohio Valley. Movement required that
the Shawnees’ sacrifice their commitment to place.
However, by adopting mobility as a survival strategy,
the Shawnees have carried their culture into the
twenty-first century.
omas J. Lappas, Nazareth College of
Rochester
Dry Native Voices: Native American Temperance
Promoters in the Gilded and Progressive Eras
In the nineteenth century, Native authors became increasingly visible in e United States and Canada. For
scholars searching for textual voices of indigenous
people, these can be a breath of fresh air. We might delight that no longer does the reader have to “read between the lines” of European authors or “upstream”
using modern oral traditions in order to get at the Native voices of the past. Yet, authors in this age did so
with a variety of constraints from the broader societies
and diverse motives that helped shape their assertions
of identities. Newspaper columns, linear historical
narratives, and pre-written oral addresses are genres
where Native writers made substantial contributions.
However, these pieces were forced to conform to their
anticipated readers’ expectations not only for style and
diction but also in terms of content about American
Indian identities. In these ways, the texts from the age
can seemingly betray their tribal heritages. Yet, a
closer examination reveals that authors walked a
razor’s edge in conforming to their progressive audiences’ expectations of the inevitability of assimilation
while asserting sovereignty, tribal distinctiveness, and
preservation of identity. Focusing on Iroquois advocates for temperance, this paper will examine the ways
in which Native authors spoke to the needs of their audiences while at the same time asserting Native American sovereignty, supporting the enforcement of state
and federal laws against alcohol distribution, and their
own cultural preservation.
THURSDAY, 2:00 P.M. – 3:45 P.M.
A
63
Room: Arkansas
PANEL
INTERNALIZING SPACE: MAPS, LANGUAGE,
AND SPATIAL EPISTEMOLOGY IN THE
POLITICS OF PLACE-MAKING
Organizer: Joshua J. Jeffers
Chair: Nicole St-Onge
University of Ottawa
Discussant: Dawn Marsh
Purdue University
Since the emergence of work by Henri Lefebvre and
others emphasizing the production of space—that
“every society . . . produces a space, its own space”—
scholars in a number of fields have emphasized
processes of place-making and the cultural construction of space in how we conceptualize identity, culture,
and social discourse. Such research has given the conceptualization, representation, and experience of space
an active role in cultural production. In doing so, they
have prompted us to rethink the links between power
and cartography, the connection between culture and
landscape, and the importance of spatial epistemology
in cultural studies. As a result, scholars have begun to
re-evaluate our understanding of not only the interaction between culture and space, but also the significance of that interaction in processes of colonialism
and intercultural contact.is panel interrogates some
of the different ways that spaces are culturally defined,
understood, and internalized. By looking at the making of Native space in the Ohio River Valley, the syncretic cartographic reality that emerged with the
creation of the national map, and the different, often
competing, epistemic paradigms that influence the
politics of place-making, we hope to highlight how language, cartography, and epistemology inform the myriad ways that spaces become cultural artifacts. In doing
so, we hope to gain insight into how Native cultures
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conceived of their homelands, how the integration of
mapping traditions—what G. Malcolm Lewis labeled
“cartographic encounters”—shaped the development
of American national space, and the ways in which spatial theories inform these processes. By interrogating
how spaces and landscapes were conceptualized epistemically, the ways that they were created and internalized through language, and how they were
expressed and made meaningful through naming traditions, it is possible to gain insight into some of the
underlying mechanisms of colonization, intercultural
conflict, and ideological exchange. e processes by
which space was internalized were conceptual, spiritual, ideological, and epistemic as well as cartographic,
and by understanding how these processes shaped the
cultural internalization of landscape we can move beyond assumptions of cultural essentialism and hierarchy in our attempts to understand and explain the
outcomes of colonial encounters.
PANEL MEMBERS
Joshua J. Jeffers, Purdue University
What is Native Space?: Migrations, Metaphors,
and Landscapes in Algonquian Place-Making
is paper examines movement and language among
the Shawnee—a particularly mobile Algonquian group
—in an attempt to reveal a Native understanding of
what Patricia Galloway labels “man-land relationships.”
Migrations and metaphors are useful categories of
analysis for interpreting cultural conceptions of space.
Migrations help to expose the interdependence of geography, cosmology, and cultural identity, while language illuminates the mutual construction of culture
and landscape—how names, words, and figures-ofspeech make spaces into places. One fundamental
predicament faced by all migrants in eighteenth-century
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THURSDAY, 2:00 P.M. – 3:45 P.M.
America was how to transform unknown, even frightening, spaces into culturally meaningful, and politically,
economically, and spiritually safe places. ese sources
of evidence make possible the beginnings of a phenomenology of that process. Two episodes in Shawnee history—their seventeenth-century diaspora and the
eighteenth-century reconceptualization of the Ohio Valley as a “dish-with-one-spoon”—provide insight into
the role of movement and language in place-making. By
analyzing migration routes and place names, the use of
spatial metaphors, and the conceptualization of landscapes in Algonquian epistemology and language, it is
possible to grasp how Algonquian groups envisioned
their Eastern Woodlands homeland. Such knowledge
enables the reconstruction of the conceptual landscape
that the colonial project attempted to undermine and
obscure.
Monika Bilka, Arizona State University
Applying Western Spatial eories to Native
Spatiality: An Analysis of Cultural Assumptions
and Power Relations
John Brinkerhoff Jackson energized academic and lay
interests in landscape studies during the 1950s, and
his scholarship continues to influence the field. Jackson argued that the fundamental mode of studying
landscapes was through sight and that landscapes revealed history. In the 1970s scholars began developing theories for understanding space and place. Henri
Lefebvre introduced a Marxist-informed unitary theory of space, which argued that social relations produce space. Yi-Fu Tuan, a phenomenologist offered a
different explanation—that humans, as biological beings, experienced space and place through their senses
and emotions. Western approaches to understanding
spatiality dominate the field of spatial studies. e
purpose of this paper is to explore the applicability of
Western theories to Native spatiality—the way a Native community creates and understands spaces,
places, and landscapes. What worldviews or assumptions inform Western spatial theories, and how do
those assumptions contradict the ways in which Native communities understand spaces, places, and landscapes? Do power relations underlie Western spatial
theories, and, if so, what does this mean for students
of Native spaces? is paper will unpack the major
tenets of the Western spatial theories mentioned
above and put them in conversation with recent studies of Native spaces, places, and landscapes.
David Bernstein, Otterbein University
How the West was Drawn: Syncretic
Cartography on the Great Plains in the Middle
of the Nineteenth Century
Since the 1970s, historians of cartography have resituated the map as a form of discourse that contains
power, rhetoric, and value, rather than as an objective
representation of reality. ese investigations have not
only unveiled the destructive power inherent in the
seemingly neutral activity of mapping, but have defined mapping and map-making as essential to the
process of state-building. Unlike the critical investigations into Euro-American maps, explorations of Native maps have remained positivist activities: attempts
to find “authentic” Indian world-views. Despite thirty
years of work by proponents of the “new Indian history,” place-making has remained an area of study in
which the epistemological separation between “Indian” and “white” remains taken for granted is
paper attempts to reconcile these divergent intellectual strands by demonstrating how the northern and
central Great Plains, as inscribed by the most important map of its time, were truly fusions of American
Indian and Euro-American naming traditions. Examining both naming practices and names themselves,
this paper demonstrates that Gouverneur Kemble
Warren’s 1857 “General Map” exemplified the syncretic nature of how the West was drawn.
THURSDAY, 2:00 P.M. – 3:45 P.M.
B
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Room: Arkansas
PANEL
STUDIES OF SPACE, LANGUAGE, AND THE
ENVIRONMENT IN MAYA CULTURE
Organizer: Argelia Segovia Liga
Discussant: Mark Lentz
e papers on this panel examine new perspectives
concerning the nature of language, space and the environment in Maya culture from the Pre-Hispanic period to the present. rough an examination of the
cosmology, writing system, language and environment
of the Maya region, the authors of the papers on this
panel will contribute to the ongoing scholarly debates
concerning Maya culture both past and present.
PANEL MEMBERS
Sandra Amelia Cruz Rivera, Mesoamerican
Studies–UNAM, Mexico
Soft Odors, Bad Odors: Terms of Smell in
Sixteenth-Century Dictionaries of Nahuatl and
Yucatec Maya
Attempts to understand the cosmovision of the ancient Nahua or Maya have been a difficult task of Babelic dimensions. e study of the social, political and
religious aspects related to indigenous cosmovision, to
name a few, have provided us some light for the understanding of Mesoamerican culture. However, as
this paper will show, we can also access the indigenous
world view from another perspective: that of sensory
perception. ere are no sensory isolated acts, although there are multisensory acts, we can value them
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separately as proposed in this paper. e sensory experience that each and every culture has, presents implications in many aspects, language being one of the
most salient arenas of these implications. At what
point can a language give us clues concerning the cosmovision of a certain culture? Is it possible to analyze
terms that refer to the sense of smell in order to offer
us clues to a more detailed cultural analysis of a given
culture? is paper will focus on analyzing the terms
related to the sensory perception of odor in Nahuatl
and Yucatec maya dictionaries from the sixteenth century. e data provides interesting results and offers
us the ability to treat themes less commonly investigated such as the olfactory experience; in this way it is
possible to analyze indigenous conceptions of the universe from another angle the complex prehispanic indigenous world.
María Elena Vega Villalobos, Mesoamerican
Studies–UNAM, México
After the Decipherment of Maya Hieroglyphs:
Notes for a Pre-Hispanic Mayan Discourse
Analysis
En la última década, el desciframiento de la escritura
jeroglífica ha alcanzado su punto culminante, donde
más del ochenta por ciento de los textos mayas prehispánicos pueden ser leídos y traducidos por los especialistas. Aunque todavía encontramos importantes
estudios que se enfocan al desciframiento de signos
complejos, es un hecho que los historiadores, arqueólogos y lingüistas ahora pueden trabajar con documentos antiguos desde la historiografía y la crítica de
fuentes. En esta ponencia abordamos el tema del discurso que encontramos en los miles de textos jeroglíficos, tratando de definir sus características, reglas de
composición e impacto dentro de la sociedad que los
produjo.
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THURSDAY, 2:00 P.M. – 3:45 P.M.
Gavin Davies, University of Kentucky
Recovering Maya Agency and Cosmology from
Colonial Civic Plans
Ethnohistorians, geographers and archaeologists
have long debated the origins of the Spanish-American grid plan. Too often, however, these discussions
have overshadowed the larger debate concerning the
extent and significance of indigenous collaboration
in the design, layout and construction of early colonial towns and landscapes. And while it has often
been noted that many of the first Spanish settlements and churches in the Americas were constructed atop existing settlements, usually by
indigenous workforces, the extent to which these settlements preserve prehispanic site plans and orientations has only rarely been assessed. Drawing on
studies of Mesoamerican cosmology and astronomy
as well as on studies of modern Maya spirituality, the
current paper presents evidence that many of the
first congregaciones in Guatemala and Mexico preserve ancient Maya site planning principles, particularly the orientation of religious structures to specific
natural features and celestial events. Consistent deviations from traditional church orientations in both
Guatemala and Yucatan suggest that, in the absence
of a heavy military or ecclesiastical presence, indigenous residents were able to maintain traditional ways
of being in the world, while still conforming (more or
less) to European customs and aesthetics.
Rodolf Uribe, National Autonomous
University of Mexico
Swamps and Dams, e Yokot’an People of
Tabasco Survival
e history of the Yokot’an people of Tabasco, Mexico
is all about the forced conditions of its relation with
wetlands and floods by the force of the hispanic invaders and then by the modern territorial organization.
Forced by the spaniards in the sixteeth century to live
in the swamps of one of the biggest mexican tropical
rivers, they had to change their economic life and survival, based on long distance commerce to a wetland
explotation actitity. At the end of the past century the
building of big dams in the Grijalva River change their
living conditions, but since 1999, the region has been
afected by catastrophic floods. In order to save the capital city of the state of Tabasco, the new hidrological infraestructure projects propose to flood permanently
the Yokot’an historic lands. is paper will tell the history of this “water culture” and its challanges.
THURSDAY, 2:00 P.M. – 3:45 P.M.
C
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PANEL
DISASTERS AND PROPERTY REGIMES IN
NATIVE NORTH AMERICA AND
AOTEAROA/NEW ZEALAND
Organizer: James Jenkins
Chair: James Jenkins
University of Texas at Austin
Discussant: Angela Parker
Dartmouth College
What constitutes a disaster is bounded by understandings of property, and this has meant that the experience of disasters among indigenous people has
been especially variable. Indigenous peoples living
within modern settler-states have had to grapple with
extraordinarily complex and shifting property systems. Assimilatory policies aimed at reshaping Native
peoples’ relationship to the land have resulted in dramatic changes to land tenure over the last century. On
the other hand, settler-states have been obligated to
justify their title to formerly indigenous land, especially as the rights of indigenous peoples have received
greater recognition in the last 50 years. One result has
been the acknowledgement of more expansive indigenous title and property rights on the part of non-Native governments. Yet how disasters have shaped this
process remains largely unexamined. Four case studies
from Canada, the U.S., and New Zealand will address
the relationship between disasters and property
regimes. James Jenkins will examine how members of
Walpole Island First Nation in southwestern Ontario
began to understand fire management as a form of disaster prevention rather than as stewardship of the
land in the early twentieth century. Traditional burning of reserve land took on new meaning in the context of Canadian assimilatory policies. Brittany Luby
will speak about the Ochiichagwe'Babigo'Ining Ojib-
11
way Nation’s experience of hydro-electric flooding of
reserve land in northwestern Ontario in the 1950s. Although many Ojibway people understood the inundation as a disaster, the existence of communal reserve
property led to a lack of disaster recognition in the
public-at-large. Kelli Mosteller will then discuss how
the Citizen Potawatomi Nation has begun to reacquire
reservation land and how this process has been shaped
by the tribe’s historical encounters with the severe
weather that is common in central Oklahoma. Finally,
Hekia Bodwitch will look at the current debates about
carbon credit trading the in the context of Maori land
tenure and development in Aotearoa/New Zealand.
e perception of global warming as an impending disaster often fails to account for the history of Maori
land tenure. Together, these case studies will open a
discussion as to how disasters affect and are affected
by property regimes.
PANEL MEMBERS
James Jenkins, University of Texas at Austin
Stewardship is a Crime: A History of Fire and
Property on Walpole Island First Nation
Walpole Island First Nation, an Anishinaabe community located at the heart of the Great Lakes, is blessed
with uniquely diverse ecosystems that are made possible in part by human-induced fires. Seasonal burnings
maintain the tallgrass prairies, oak savannas, and
marshes; setting the landscape of Walpole Island apart
from the urban sprawl and intensive agriculture of the
surrounding region. Yet in recent decades the First Nation has been increasingly concerned with disaster prevention and criminalizing the setting of fires. is paper
draws from oral history, government and church documents, the First Nation’s archives, and the papers of
Ojibwe minister William A. Elias to trace the changing
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THURSDAY, 2:00 P.M. – 3:45 P.M.
attitudes towards fire by the First Nation’s members
over the course of the twentieth century. ese sources
reveal that shifting systems of property have shaped the
reasoning behind traditional burning. Influenced by
Canada’s assimilatory policies that affected land tenure
and by a series of forest fires in Ontario, some Anishinaabe people began to see fire as disaster by at least the
1920s. is larger history provides context for Walpole
Islanders’ present-day resistance to Canada’s Species at
Risk Act, which threatens to increase federal jurisdiction over individually held reserve land in the name of
protecting endangered species.
Brittany Luby, York University
e Colonial Force of Disaster Recognition: An
Examination of “White” Flood Victims and
Flooding on Reserve Lands, 1950–1960
In this presentation, I explore how narrative frameworks prevented readers from seeing the possibility of
disaster on Anishinabek land, catching band members
in a story of “progress” that limited public recognition
of sustained economic loss (i.e. flood disaster) on reserve. Media reporting by Kenora Daily Miner and
News failed to identify links between hydro-electric
power generation and flood disaster on-reserve. Journalists of Kenora Daily Miner and News primed readers to think of technological advances—in machinery
or along waterways—as saving Canadians from wild
waters. By 1955, when hydro development was announced, Kenora-Keewatin residents operated under
the assumption that technology protected their homes
and enforced order on the landscape. e Manitoba
Flood of 1950 reinforced conceptual links between
“bad” floods and property damage: flooding washed
away the lifetime investments of respectable property
owners. By the mid-1950s, a comparable framework
had not been developed to address the flooding of
communal properties like reservation lands. Given
that local definitions of disaster depended upon the
value of exchangeable commodities, readers struggled
to identify the lost value of untitled lots. Instead,
hydro modifications were believed to add value—disaster potential was unwritten on Anishinabek territory as hydro workers cleared bush and provided
“modern” households to “Indians.”
Hekia Bodwitch, University of
California–Berkeley
Cashing in on Future Disasters to Repair Past
Wrongs: Resolving Treaty Breeches rough the
Allocation of Property Rights to Carbon in
In this paper I explore how the future disaster of climate change is being reinterpreted through the establishment of New Zealand’s carbon trading scheme. I
argue that carbon trading is a novel property regime,
constructed by the state, where buy-in is dependent
on a narrative of impending disaster.Some of the most
contentious debates around this system’s baseline allocation of carbon credits are playing out in Treaty of
Waitangi settlements, where Maori tribes argue that
compensation from the state for historical land confiscations should also include carbon credits that the
tribe would have if they still held title to the land. Carbon as intangible property becomes inextricably linked
to property in land in order for exclusive, historically
acquired rights to be allocated. Environmental histories of land tenure are re-articulated in light of the
lands’ potential to be a carbon sink, a potential that
relies on scientific accounts of “natural” processes and
the role that human activity plays in altering these
processes. Focusing on debates around carbon trading
in the Central North Island Collective settlement,
signed in 2008 between 22 Maori tribes and the New
Zealand state, I explore the blurring of boundaries between the “natural” and “unnatural” in scientific accounts of environmental processes and historical
accounts of land-use.
Kelli Mosteller, University of Texas at Austin
Honor the Gift: Citizen Potawatomi Efforts to
Mitigate the Effects of Severe Weather
Oklahomans are no strangers to extreme weather.
Droughts, floods, severe thunderstorms, and tornadoes are all part of regular life on the central plains.
Each county, city, and individual family in the state is
faced with critical decisions about how to plan and prepare for these inevitable weather events and develop
an infrastructure to minimize the damage. For the Citizen Potawatomi Nation, storms, rain, and water all
THURSDAY, 2:00 P.M. – 3:45 P.M.
play roles in our history, cosmology and cultural traditions. So tribal members welcome the phenomena,
but still understand the critical need to mitigate the
effects of natural disasters. is paper will examine the
Nation’s efforts to purchase land that is often undesirable because it falls within the flood plain, and make
it suitable for agricultural and commercial development through the creation of flood control canals and
69
storage reservoirs. Finally, the paper will look at how
the Citizen Potawatomi Nation plans to embrace the
inevitability of severe storms in the region by using
federal monies to learn how to build domes in existing
buildings and future structures that function as F5
rated storm shelters, and use that knowledge, along
with existing tribal commercial resources, to expand
into the storm shelter business.
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D
THURSDAY, 2:00 P.M. – 3:45 P.M.
Room: Texas A
PANEL
WORTHWHILE TO LIVE FOR:
IN MEMORIAM, BOB HALL
Organizer: Alice B. Kehoe
Chair: Alice B. Kehoe
Discussant: Alice B. Kehoe
Robert L. Hall (1927–2012) thought of himself as an
archaeologist. We see him as an ethnohistorian of the
longue durée, infused by his heritage as a Mohican. His
mother’s family in the Wisconsin Stockbridge-Munsee
community lived close to Menominee and Oneida, giving him familiarity with these cultural traditions and
histories as well as Mohican. From this, he was never
comfortable with the history-blind paradigm of Midwest archaeology; he was concerned with, as he said in
the 1970s, “a growing trend for archaeologists to be
more concerned about how Indians made their livings
than about what Indians thought it was worthwhile to
live for.” is concern led to his remarkable An Archaeology of the Soul: North American Indian Belief and Ritual, 1997. During the last years of his life, Bob worked
on another remarkable book, Touching History: Four
Centuries of Indian-White Relations chronicled through
his own family history. is book marks Bob as an ethnohistorian to be memorialized.
12
PANEL MEMBERS
Alice B. Kehoe, University of Wisconsin–
Milwaukee
Not the Last of the Mohicans
Robert Hall was an “indigenous ethnohistorian” before
the label was invented. is introduction describes his
family ties and how being Mohican infused his scholarly work.
Alex W. Barker, University of Missouri
Bob Hall’s Genius for Perceiving “What Indians
ought It Was Worthwhile to Live For”
What Indians thought it was “worthwhile to live for”
guided Bob Hall’s research. His genius for visual recognition and syntheses, and his ability to handle astronomy, Mesoamerican data, interpreting radiocarbon
dating, and other challenges enabled him to make a series of breakthroughs in interpretations of Midwest
archaeological and historical data.
Raymond Fogelson, University of Chicago
Remembering Bob
Reminiscences of Bob Hall as colleague.
Kathryn Hall, Independent Scholar
Touching History
Robert Hall’s daughter Kathryn, who assisted her father in completing his lively chronicle of four centuries
of colonists and Algonkians, will read excerpts from
the book.
THURSDAY, 4:00 P.M. – 5:45 P.M.
A
71
Room: Arkansas
PANEL
PERSPECTIVES ON SOUTHERN PLAINS
EXPRESSIVE CULTURE, 1830 TO THE PRESENT
Organizer: Michael Paul Jordan
Chair: Michael Paul Jordan
Texas Tech University
Discussant: Ron McCoy
Oklahoma State University
e expressive culture of the Native American inhabitants of the Southern Plains has long been recognized as incredibly rich. is session explores the
dynamic nature of Southern Plains expressive culture,
focusing on dance traditions and various forms of material culture. Rather than examining brief “snapshots” in time, the authors adopt a chronological
approach that allows them to identify and trace
changes in practices, meanings, and interpretations.
us, the shifting and contingent nature of expressive
culture emerges as a central theme. For example,
Jenny Tone-Pa-Hote examines the history of silverwork on the Southern Plains, identifying factors that
contributed to its eventual adoption as a medium of
expression by Kiowa Peyotists. Michael Paul Jordan
examines how the descendants of prominent nineteenth century Kiowa warriors have harnessed their
ancestors’ intellectual property. In both cases, emphasis is placed on the processes by which forms of
expressive culture are re-chartered and ascribed new
meanings. Issues of interpretation also figure prominently. Focusing on visual culture, Candace Greene
challenges the prevailing interpretation of a widely
published nineteenth century Kiowa drawing, offering an alternative reading derived from a careful examination of Kiowa sources. Similarly, Clyde Ellis
13
examines the development of female fancy feather
dancing, noting that explanations of the phenomenon that focus exclusively on gender politics fail to acknowledge a host of other important factors.
Together the papers demonstrate that expressive culture does not merely reflect the existing social order,
but plays an active role in shaping and constituting
new social relations. Consequently, the study of expressive culture can contribute significantly to our understanding of the ethnohistory of the Kiowa and
other Southern Plains communities.
PANEL MEMBERS
Candace S. Greene, Smithsonian Institution
Between Two Worlds: Alternate Ways of
Understanding a Kiowa Drawing
Indigenous perspectives on the past have always
struggled against the powerful weight of the written
record created by outside sources. Visual materials
offer an alternate source of information and insight,
the full potential of which has scarcely been tapped.
Among the most accessible and promising of these
materials are the pictorial representations produced
by many tribes of the Plains region during the 19th
century. is paper examines an iconic Plains drawing commonly known as “Wohaw Between Two
Worlds,” and compares interpretations rooted in
Western and in Kiowa sources of understanding. In
the first interpretation, heavily influenced by written
source material, the image represents the choice between savagery and civilization. is paper presents
a new interpretation based largely on visual materials, arguing that the image illustrates a traditional
power quest.
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THURSDAY, 4:00 P.M. – 5:45 P.M.
Jenny Tone-Pah-Hote, University of North
Carolina–Chapel Hill
Circulating Goods, Circulating Symbols:
Changing Meanings of Southern Plains
Metalwork, 1830–1940
is paper will examine why metal work and German
silver in particular became a location to circulate Native American Church (N.A.C.) iconography. Why did
metalwork become a vehicle to circulate these images?
I posit that its meaning as a prestige object in the nineteenth century, associated with intertribal, European,
and Euro-American trade, made it an ideal medium for
circulating N.A.C. imagery during the twentieth century. First, I explore regional networks that circulated
horses, an important marker of wealth and their connections to the use of German silver bridles. en, I will
examine and discuss objects that men and women wore
at the turn of the century, arguing that the idea of metalwork as a trade item, one that demonstrated access
to wide-ranging, encompassing markets, was also part
of what made it appealing. To build this argument, I
will engage turn of the century ethnographies, interviews from the Doris Duke Collection, completed during the 1960s and 1970s in Oklahoma, and other
historical records associated with these objects.
Clyde Ellis, Elon University
Testing the Limits of Innovation: Female Fancy
Feather Dancers on the Southern Plains,
1940–2010
In Oklahoma in the mid-1940s, young women from a
variety of tribes challenged the conventions of powwow culture when they began to wear men’s fancy
feather dance outfits and perform in the energetic
free-form style that had made fancy dancing the era’s
most exciting powwow attraction. Dancing at many of
the region’s most important powwows, these women
proved to be remarkably skilled fancy dancers. is
practice, whose hey-day came in the 1950s and 1960s,
continued well into the 1980s and has recently experienced a renaissance. Although many observers
thought this was primarily a challenge to the powwow’s gendered space, the practice was shaped by a
more complex set of variables including family connections that gave these women a certain latitude; an
acknowledgement by the women that there were limits to their actions; and the powwow’s flexible standards of dress and performance.
Michael Paul Jordan, Texas Tech University
Materiality and Memory: Expressive Culture
and the Cultivation of Historical Consciousness
in Contemporary Kiowa Society
Nineteenth century warriors, particularly those who
resisted Anglo-American encroachment, occupy a conspicuous place in the historical consciousness of members of the Kiowa community. e descendants of
these historical figures have seized upon the semiotic
potential of material culture to assert and shape their
ties to the past. Indeed, material culture, in a variety of
forms, plays a significant role in descendants’ commemorations of their ancestors. Due in part to the
dearth of surviving artifacts associated with these
nineteenth century figures, descendants have accessed
their ancestors’ intellectual property, including tipi designs and martial achievements. Material manifestations of these forms of intangible property are evident
at cultural performance events and include dance
clothes that incorporate tipi designs and depictions of
coup counting episodes. rough their deployment of
material culture, descendants seek to assert their ties
to prominent nineteenth century figures and to foster
a vision of the past that highlights their ancestors’ contributions to the physical and cultural survival of the
Kiowa people. Ultimately, analysis of these practices
can contribute to our understanding of the relationship between materiality and memory and the role expressive culture plays in the cultivation of historical
consciousness.
THURSDAY, 4:00 P.M. – 5:45 P.M.
B
73
Room: Arkansas
PANEL
Chair: Elizabeth Boone Hill
Tulane University
Discussant: Lori Boornazian Diel
Texas Christian University
Pictorial expression was a hallmark of native society,
culture, and politics in pre-Columbian and colonial
Mesoamerica, and pictorial sources offer unique insights into Mesoamerica’s indigenous past. is double
panel features new research on pictorial manuscripts
from central and southern Mexico. We examine a wide
range of manuscript genres, including the prognosticatory Codex Borgia, a calendar wheel, maps, Techialoyan
codices, a book of accounts, and pictographic annals.
Two of the documents presented here are previously unknown and unstudied.
PANEL MEMBERS
Helen Burgos Ellis, UCLA
Maize Reproduction in the Imagery in Page 28
of the Codex Borgia
Page 28 of the Codex Borgia depicts Tlaloc accompanied by female goddesses and maize plants. Tlaloc
wears the costume, accoutrements, and facial paint of
deities associated with fertility and with maize. Each
goddess wears the headdress and face paint of deities
associated with fertility and maize but is otherwise
naked; each is in the position of a receiver in front of
open vessels with open hands, open arms, with the engorged breasts and the creased abdomen of a maternal figure. I argue, based on a thorough iconographical
14
analysis of the imagery and supported by additional
archaeological, ethnographic, and botanical evidence,
that the imagery on page 28 represents the biological
reproduction of the maize plant, a plant that has male
and female parts and reproduces sexually.
Bradley Benton, North Dakota State University
e Boban Calendar Wheel: Clarifications
e Boban Calendar Wheel from early colonial Tetzcoco has been the subject of sporadic scholarly attention over the past half-century. Much of the document
is still poorly understood, and recent scholarship has
continued to misinterpret many of its fundamental
components. Drawing on archival research on Tetzcoco’s native aristocracy and local politics in the sixteenth century, this presentation seeks to provide
some clarification as to the document’s probable date
of creation, the central figures depicted on the wheel,
and its intended purpose.
Justyna Olko, University of Warsaw
Reading Chichimec Imagery in Maps and
Techialoyan Manuscripts
e focus of this paper are images of Chichimecs—embracing both founders of Central Mexican altepetl and
bellicose inhabitants of northern Mesoamerica—explored primarily through two genres of pictorial manuscripts: cartographic documents and Techialoyan
codices. eir representations reveal a complex interplay between preconquest concepts and their colonial
transformations influenced by European ideas and by
the guerra chichimeca, a prolonged “war by fire and
blood.” I show how this imagery relates to historical
and cultural developments as well as to specific conceptualizations recorded in Nahuatl and Spanish written sources.
74
C
THURSDAY, 4:00 P.M. – 5:45 P.M.
PANEL
WRITING HOME ACROSS CULTURES:
VARIATIONS ON A PRESUMPTIVE THEME
Organizer: Tim Bisha
Chair: Regna Darnell
Discussant: Regna Darnell
Based on archival, oral, legal and other historical materials, this panel explores some of the identity issues
through which people imagine and construct a notion
of home. In viewing such constructions as practice, it
considers home less as a thing to be defined, than a way
to describe what individuals do, how they engage politically, and how they crystallize socially in the process
of identifying home. Given this point of departure, the
panel considers home in different aspects, such as
dwelling house, homestead, homeland, nation and domestic, and through contrasts like stranger, foreigner,
and intruder. Does a perception of common ground
among such ideas survive a fine-grained consideration
of data? Does “home,” the presumed heuristic in forming this panel, remain a useful generalization after close
inspection?
PANEL MEMBERS
Gerald McKinley, University of Western
Ontario
A Healthy Place: Preliminary Research into the
Relationship between mid to late twentieth
Century Community Re-Organization and Social
Determinants of Health
In “Values, Acculturation and Mental Health,” A. Irving Hallowell compares the rates of acculturation in
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three sites and argues that the more acculturated Lac
Du Flambeau is experiencing increase social breakdown relative an unnamed “certain parts of Western
Ontario,” likely Pikangikum First Nation. Hallowell’s
mid-century description of this community is almost
utopic in its details of a well-adjusted community.
However, Pikangikum of today, a community of about
2500 residents accounts for approximately 10% of the
Province of Ontario’s reported suicides. e same community suffers 25% of the Province’s suicides under
the age of 15 years old along. e vast majority of the
suicides take place in or near home. In this paper I will
present preliminary archival research into the relationship between the post 1951 re-writing of the Indian Act, increased community site development and
the resulting movement away from a subsistence
lifestyle to the health of the community and their concept of “home.” With an eye on the social determinants
of health I will trace how the changing narratives of
home affect health in Western Ontario First Nations
communities. Specific attention will be paid to narrative construction of “home” from both insider and outsider perspectives.
Ian Puppe, University of Western Ontario
No Home on the Range: Ruin, Reclamation, and
Revitalization in Algonquin Provincial Park
Competing notions of responsible stewardship shape
the relationship of the Canadian Nation-State towards
the territory now called Algonquin Provincial Park.
ese national-cultural approaches to environmental
relations are informed by (mis)understandings of traditional land tenure practices employed by the Algonquin Peoples for whom the place was named.
Narratives that I hear from cottagers in the Brent
campground often aligned with official histories
through occluding traces of the Algonquin Nation of
THURSDAY, 4:00 P.M. – 5:45 P.M.
Ontario and their ancestors, who call(ed) these highland ranges home. Paradoxically, some sources affirm
the continuity of Algonquin presence in the area while
simultaneously denying that the Algonquin Nation’s
land claim might lead to cooperation rather than intensified conflict between distinct peoples and nations. is leaves tourists, naturalists and Park
employees anxiously patrolling the borders of the
imaginable, actively ranging for the threatening reemergence of subjugated histories through the ritual
purification of actions re-appropriated and put in their
place as signs of genuine Canadian relationships with
nature and the Nation-State. Under current conditions, dwelling in the Park seems impossible. e uncanny refusal extends further though to the Park’s
museum displays, including one that describes the Algonquin Peoples as “e First Visitors,” suggesting that
no one ever called the area home.
Joshua Smith, University of Western Ontario
From Russia with Love: Mutual Politics in the
Correspondences of Archie Phinney and
Franz Boas
e mutually informed political philosophies of Franz
Boas and Archie Phinney (Numipu) hinge on the inseparability of such concepts as “home,” “land” and
“story.” In addition to his letters to Boas, mostly from
Leningrad where he studied comparative Indigenous
policy making in Russia, Phinney’s political writings
describe a Numipu conception of “home” in relation
to land as well as the significance of Treaty relations
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as legal and obligatory to the Numipu. Additionally,
Boas’ letters to U.S. politicians emphasize cultural persistence, that is, the importance of trans-generational
knowledge in correlation with Phinney’s politics as the
basis of a new direction in U.S. Indian Policy. In sum,
Boas and Phinney articulate an anti-colonial politics
premised on a turn away from liberal imperialism and
a move towards a deeper relational engagement between Settler and Indigenous Peoples.
Tim Bisha, University of Western Ontario
Putting the Home in Home Invasion: Notes
from the Edges of Settlement
is paper explores a basic but specific sense of the
word home: the building, yours by right of ownership
or use, where you can take shelter at nights. e most
common term for such a place in early Upper Canada
was “dwelling house,” whose formal and informal uses
ranged across sale and want ads, news articles, travelogues, private and business correspondence, and
legal discourse. Its sharpest delineation comes in a
legal description of burglary, defined as a specific kind
of assault against a dwelling house. e fine edges of
this definition, however, reside less in a description
of the building itself, and more in a fine parsing of
thresholds that come into view through acts of violating them. Because these lines are simultaneously
physical, social and ideological, and involve stakes
worthy of protection by a death sentence without
clergy, they provide a compelling view of society’s
deepest commitments.
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D
THURSDAY, 4:00 P.M. – 5:45 P.M.
Room: Texas A
PANEL
THE STORIES OF OUR ANCESTORS:
REFLECTIONS FROM THE TLA’AMIN FIRST
NATION ARCHEOLOGY ETHNOHISTORY FIELD
SCHOOL
Organizer: Allan Downey
e proposed panel “e Stories of our Ancestors: Reflections from the Tla’amin First Nation Archeology
Ethnohistory Field School” examines the value of ethnohistorical research with Indigenous communities
and the development of ethnohistory field schools as
a methodology. Each submission addresses original research formulated within the context of a communitybased partnership with the Tla’amin (Sliammon) First
Nation of British Columbia where each presenter participated in the 2012 Tla’amin First Nation Archeology Ethnohistory Field School hosted by the Tla’amin
First Nation, Simon Fraser University, and the University of Saskatchewan. As such, the papers are thematically linked by the presenters’ reflections on the
development of ethnohistory field schools as a
methodology to First Nations history and an approach
to working within First Nations communities.
Downey’s paper, utilizing historical and ethnohistorical methods, examines how the construction, maintenance, and persistence of imposed and self-imposed
concepts of radicalized and cultural identities (as First
Nations peoples, Coast Salish, and as Tla’amin) wove
themselves throughout the history of sports within
the community. is research reveals that the Tla’amin
Nation adopted several strategies to maintaining,
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adapting, and recreating their identity using sport
throughout 20th century. Zimmerman’s paper examines how ethnohistorical and archaeological evidence
indicates that Coast Salish peoples practiced dog husbandry and maintained at least two types of indigenous dogs prior to the arrival of Europeans. is paper
explores and documents the nature of the relationship
that Tla’amin people shared with dogs through time
and how that has been reflected in the changing and
persistent relationships with the environment and
landscape more broadly. Davidson’s paper argues that
through the perspectives and oral histories of the
Tla’amin people a better understanding of the infiltration of the Catholic Church can be achieved and how
the presence of Catholicism influenced individual lives
and inter-community relations.
PANEL MEMBERS
Allan Downey, Nak’azdli First Nation, Wilfrid
Laurier University
Playing Nationalism: Tla’amin Identity and
Sport in the 20th Century
“Playing Nationalism: Tla’amin Identity and Sport in
the 20th Century” is a response to the challenge set
forth by Charles Ballem and Victoria Paraschak, who in
the 1980s observed that Canada’s Aboriginal population has remained largely absent from Canada’s sport
historiography. While recent authors such as Gillian
Poulter in Becoming Native in a Foreign Land (2009)
have offered studies of Canadian identity through the
appropriation of Native sport, the First Nations’ absence remains and “Playing Nationalism” seeks to offer
a case study examination of First Nations’ sports, beyond the analyses that have been provided for the
French and Anglo sections of Canada’s population. Uti-
THURSDAY, 4:00 P.M. – 5:45 P.M.
lizing ethnohistory, this paper examines how the construction, maintenance, and persistence of radicalized
and cultural identities (as First Nations peoples, Coast
Salish, and as Tla’amin) wove themselves throughout
the history of sports within the Tla’amin community. It
will be argued, as synthesized from the field school experience, that the Tla’amin Nation adopted several
strategies to maintaining, adapting, and recreating
their identity using sport throughout the 20th century.
Kasia Zimmerman, Simon Fraser University
Constant Companions: Tla’amin Dogs
rough Time
Humans share a fascinating relationship with dogs
that extends farther back in time than any other domesticated species of animal. During this time, dogs
have served a vast array of human needs. Archaeological evidence indicates that Coast Salish peoples practiced dog husbandry, and maintained at least two
types of indigenous dogs, prior to the arrival of Europeans. is paper explores and documents the nature
of the relationship that Tla’amin people have shared
with dogs through time. Archaeological investigations,
ethnographic accounts, and oral histories indicate that
there were once two types of dogs that Coast Salish
people maintained: the hunting (or village) dog, and
the wooly dog. e Tla’amin people believe that they
once had a unique type of dog that was used for hunting game. rough the Simon Fraser University–University of Saskatchewan-Tla’amin archaeology and
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ethnohistory fieldschool, I had the unique opportunity
to document Tla’amin community knowledge regarding both their hunting dogs, and their dogs today. In
this paper, I integrate evidence from archaeological
dog remains, oral histories, and ethnographic accounts
in order to establish the types of dogs the Tla’amin
people bred in the past, and the nature of the relationship that Tla’amin people had, and continue to
have, with dogs. I also explore the relationship between changing and constant conceptions and uses of
dogs, and how that is reflected in changing and constant relationships with the environment and landscape more broadly.
Melissa Davidson, University of Saskatchewan
A Tla’amin History of Catholicism in t̓išosəm
(Sliammon Land)
Since its arrival, the Catholic Church has had a large
impact on the people living in the small, coastal First
Nation community of Sliammon, British Colombia.
e Church has provided the Tla’amin people with
agency and restraint, gain and loss, comfort and harm.
is paper explores the history of the Catholic Church
and the role of Catholicism more broadly, over time
within Tla’amin history. It looks at Catholicism as a
colonial imposition as well as a central and sincere part
of many people’s lives. rough the perspectives and
oral histories of the Tla’amin people themselves, we
can better understand how and why their people have
historically accepted and rejected Catholicism.
FRIDAY, 9:00 A.M. – 10:45 A.M.
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A
Room: Arkansas
PANEL
PLACE, MOBILITY, AND GENERATIONAL
DIVIDE IN TWENTIETH-CENTURY
NATIVE AMERICA
Organizer: Douglas K. Miller
Chair: Brian Hosmer
University of Tulsa
is panel critiques Indians’ efforts at geographic and
social mobility in twentieth-century America against
the importance of place as a central ethnohistorical
analytical concept. In the process, it explores the historical implications of Native people’s various attempts—as both U.S. citizens and as members of
sovereign tribal nations—to actively negotiate the social, political, economic, and geographic boundaries
within which they frequently became tangled. In practice, this panel will approach Indians’ engagement
with “modern” America not as an inevitable result of
assimilationist federal policies, but rather as a product
of Indian initiative. In adopting this perspective,
these papers emphasize Indian efforts to reimagine
and recast larger notions of what Native people could
contribute to American society, and what wider experiences in American society could mean for Indian
Country. Finally, while addressing these topics, this
panel will pay particular attention to both continuity
and change as these strategies and ideologies unfolded across successive generations of Native people
from the turn of the twentieth century through the
1960s.
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PANEL MEMBERS
Kevin Whalen, University of California,
Riverside
Beyond School Walls: Labor and Mobility at
Sherman Institute, 1902–1945
Recent studies of federal Indian education have shed
light on how Native students and communities approached boarding schools during the early twentieth
century. Records from Sherman Institute, a federal Indian boarding school in Riverside, California, suggest
that we can learn even more about agency among Native students and families by examining connections
between boarding schools and the broader geographical regions in which they existed. In the decades before World War II, hundreds of Native students from
across the Western United States used Sherman’s labor
programs in order to access wage labor markets. How
might examination of mobility and wage labor among
boarding school students recast conceptions of federal
Indian education? is paper will develop some preliminary answers by exploring narratives of Sherman
students and alumni who combined education, mobility, and wage labor to move forward during the difficult times of the early twentieth century.
Douglas K. Miller, University of Oklahoma
Modern Migrants: American Indian “Uplift” and
Off-Reservation Employment, 1930s–1952
Studies on Indian urbanization in the twentieth century tend to posit the Bureau of Indian Affairs’ 1950s
relocation program as a central rupture in modern Native American history, in which Native people experienced a profound, and often cataclysmic, assault on
“Indianness” that rendered them torn between strate-
FRIDAY, 9:00 A.M. – 10:45 A.M.
gies of either accommodation or resistance. is paper,
by contrast, pushes the narrative back chronologically
in an effort to promote a larger context from which Indians’ willingness to migrate and “modernize”
emerged. By emphasizing Indian off-reservation employment and ideas about progressive “Indian uplift”
in the decades prior to the 1950s, this paper arrives at
an urbanization phenomenon that can perhaps be understood less as a federal U.S. government bureaucratic
goal and more as a Native initiative that traversed
many distinct paths toward urban space and, by extension, “mainstream America.”
Daniel M. Cobb, University of North Carolina
at Chapel Hill
“I know who I am”: Clyde Warrior,
Ethnobiographically
is paper adopts an ethnobiographical approach to
reinterpret the life of Clyde Warrior (1939–1968), a
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Ponca activist who rose to prominence as a founding
and outspoken member of the National Indian Youth
Council during the 1960s.
David Beck, University of Montana
American Indian Leadership in Progressive Era
Chicago
As scholars delve more deeply into twentieth century
American Indian history, many of our assumptions regarding the development of late twentieth century issues and policies are appearing earlier in time.
Chicago’s history reflects this trend. American Indian
leaders in Chicago in the years before the second world
war were heavily involved in the development of opportunities for “migrating Indians,” with advocacy for
tribal rights on a national level, and with presenting
to the outside world an Indian-centered definition of
who tribal people were in the modern era. is paper
explores those themes.
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B
FRIDAY, 9:00 A.M. – 10:45 A.M.
Room: John Q’s
PANEL
LOCAL RELIGION IN INDIGENOUS
NEW SPAIN
Organizer: Dana Velasco Murillo
Chair: David Tavarez
Vassar College
Vincentian Order
is panel considers local religious practices in indigenous New Spain, including case studies from northern, central and southern Mexico that span the
colonial period. e papers highlight how native peoples shaped and reinterpreted Christianity to meet
both individual and communal needs, with a focus on
rituals, devotional objects, and organizations. Sean
McEnroe’s paper offers three cases studies focused on
the connections between devotional images and religious confraternities in indigenous community formation. Dana Velasco Murillo explores the role of
religious images in community identity among Zacatecas’ urban Indian towns. Lisa Sousa’s paper examines the influence of Christianity on indigenous
sexuality and marriage practices in Coyoacan. Ultimately, the panel considers the effects of Christian
ideas and practices on indigenous peoples and societies at the local level, highlighting native strategies of
adaptation and resistance
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PANEL MEMBERS
Dana Velasco Murillo, University of
California, San Diego
“ere Might Be a Riot”: Religious Piety and
Indigenous Resistance in Zacatecas, Mexico,
1728–1734
In 1734, colonial officials of the silver-mining town of
Zacatecas faced a dilemma: they could risk alienating
Spanish residents or else provoke a riot by indigenous
people. e source of contention was the statue of a
saint. A Spanish confraternity claimed the statue as its
own. So, too, did the indigenous town of San Josef,
where the statue was revered widely and displayed
proudly during processions and feast days. e Spanish confraternity members demanded that the native
leaders of San Josef restore the figure to them. However, the indigenous town council maintained that the
image belonged to its community. In adopting an intriguing strategy that bypassed the ecclesiastical officials and courts of Zacatecas, the indigenous governor
led the town in pursuing a prolonged legal battle to
keep the statue. Indigenous officeholders also raised
the specter of a possible citywide riot (motín) when
Spanish authorities intimated that they would forcibly
remove the image. is unusual and perilous episode,
drawn from local archives in Mexico, illustrates the
close connections between church property, popular
religiosity, and corporate identity in the colonial period. It also highlights how native peoples exploited
Spanish institutions, legal practices, and their Catholic
faith to defend their interests and their community
autonomy
FRIDAY, 9:00 A.M. – 10:45 A.M.
Sean McEnroe, Southern Oregon University
Narratives of Victory and Defeat in the Myths of
Sacred Images
In colonial Mexico, popular devotions surrounding crucifixes and images of saints were often rooted in myths
of their creation, discovery, and transportation. In
some cases, the biographies of these sacred images tell
the story of indigenous submission to Spaniards; in
other cases, they describe Indian migration and colonization. In both cases, stories of survival in the face
of adversity invested the images with power, and gave
legitimacy to the communities and organizations that
possessed them. Cofradías devoted to the maintenance
of these images created a social system that linked
these myths of origin to a local population and to lands
whose revenues served the cult of the saint. is paper
addresses devotional images from the Nahua heartland, the northern frontier, and the Maya south.
Lisa Sousa, Occidental College
e Marriage Encounter in Colonial Mexico
In the autumn of 1538, fray Juan de Zumárraga, the
Bishop of Mexico City and an Apostolic Inquisitor,
summoned Francisco, a Nahua noble of Coyoacan, to
appear before him after learning that Francisco had
committed bigamy by marrying twice in the church.
When he appeared before the Bishop, Francisco ad-
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mitted that although he had heard the friars preach
many times that it was a grave sin to remarry while
one’s first spouse was still living, he did so anyway. He
justified his behavior by invoking a Nahua symbol of
dissolution and excess, the deer, claiming, that “they
[native people] are like deer that go any place and don’t
know [any better].” Unmoved by his sweeping generalization, the Apostolic Inquisitor ordered that half of
his belongings be confiscated to pay for the cost of the
proceedings and that he endure the punishment of one
hundred lashes on his bare back. Francisco’s trial and
humiliating punishment highlight conflicts between
Nahuas and Spaniards over marriage concepts, the indigenous population’s reinterpretation of Christian
ritual, and the power of the church to impose its will,
however sporadic and limited this power was in the
early colonial period.
e paper considers traditional marriage practices
within the context of local religion and uses early colonial archival and ecclesiastical documents to examine
the friars’ attempts to eradicate bigamy and polygyny
as a part of the broader evangelization project. I show
how the imposition of Christian marriage was inextricably linked to larger campaigns to eradicate idolatry, and the use or threat of violent punishments,
including flogging, burning at the stake, and hangings,
in the first decades of colonial rule resulted in a spiritual war over marriage and sexuality waged on the
bodies of those who resisted the new morality.
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C
FRIDAY, 9:00 A.M. – 10:45 A.M.
PANEL
NATIVE ECONOMICS
IN THE AMERICAN WEST
Organizer: T Robert Przeklasa
Chair: Rebecca Kugel
University of California-Riverside
is panel features three graduate students from
southern California who have each examined Native
economics. From the University of California, Riverside, T. Robert Przeklasa’s paper utilizes Bills of Sale
maintained by the Yakima Agency to uncover the continuation of traditional economics on the Yakama
Reservation through horse purchases made by women
on the Reservation. omas Fujii of California State
University, Fullerton takes a temporally and geographically broader approach as he examines the increasing complexity of Native economies in California
through the Spanish, Mexican, and American periods
of history. Finally, David Buhl, also from UCR, explores
the Pima and Maricopa people’s strategies for dealing
with the economic impacts of the eodore Roosevelt
Dam in the Salt River Valley of Arizona and the lack of
assistance they received from the Office of Indian Affairs. ese papers offer three unique perspectives on
Native people’s relations with broader economies
around them as well as their own tribal economies.
ey also highlight varied goals and objectives of Native people throughout the American West.
19
PANEL MEMBERS
T. Robert Przeklasa, Jr., University of
California, Riverside
One Flea-Bitten Grey Horse: Women, Horses,
and Economy on the Yakama Reservation
Between 1909 and 1912, Office of Indian Affairs
agents on the Yakama Reservation in south-central
Washington recorded the transactions made by Indian
wards on the reservation on hundreds of Bills of Sale.
Among the many different items purchased were 156
purchases of horses by men and women on the
Yakama Reservation. e Bills of Sale for horse purchases offer historians a unique method of providing
the people of the Yakama Reservation with a voice in
the early years of the twentieth century.Yakama
women in particular find a voice in the Bills of Sale and
provide a large amount of information about their
place in the tribal society and economy during the period. Statistical analysis of the documents show that
women purchased more horses than men, preferred to
purchase from fellow Indians, purchased younger animals, and typically made most of their purchases on
the reservation. Combined with ethnographic and historic information, it becomes evident that the women
of Yakama maintained their traditional position as key
players in economic affairs and held their wealth in the
customary fashion as horse owners.
Tom Fujii, California State University, Fullerton
Cash, Gold Dust, and Credit: California Indian
Economic Advancement: 1542–1870
California Indian trading networks existed before
Euro-American encroachment. ey exchanged basic
articles such as foodstuffs, furs, beads, bows and arrows, baskets, and shells. is system transformed
into a complex commercial institution where Indians
FRIDAY, 9:00 A.M. – 10:45 A.M.
adapted and integrated Spanish, Mexican, and American forms of labor and commerce facilitating economic progression. ese phases allowed the Indians
to incorporate a five-labor concept based on wage,
convict, prearranged, contractual, and informal conversion into their existing economic system. Combining foreign commerce with the five-labor concept,
individual Indians transformed their existing aboriginal system into a monetary-based economy.Each
phase assisted individual coastal and inland Indians
in transforming their economic knowledge by incorporating foreign labor techniques and trading systems. During the Spanish period (1769–1821), the
natives learned various laboring skills by missionaries
and artisans while shifting aboriginal commodities to
European goods. e Mexican era (1821–1848) initiated economic progression through trade, employment on ranchos, and raiding of livestock. However,
during the American phase (1848–1870), natives
began achieving financial stability while adapting and
integrating a new monetary system. Accounting
ledgers from merchants prove that individual Indians
became consumers by integrating cash, gold dust, and
credit for their purchasing power during the nineteenth century.
David Buhl, University of California, Riverside
Water Out of Nowhere: Technological Solutions
to a Legal Failure on Salt River Reservation,
1910–1930
e first major Bureau of Reclamation project, the
eodore Roosevelt Dam, was built between 1905 and
1911 and served the dual purposes of conservation
and expanded irrigation in the Salt River Valley of Arizona. e dam allowed local farmers to increase agricultural production in the arid desert environment and
became instrumental in the growth and development
of the Phoenix metropolitan area. However, the construction of both dam and the legal structure of water
rights surrounding it soon left the Pima and Maricopa
on the Salt River Reservation without much of the life
and economy sustaining waters on which they depended. In the absence of any clear support for their
federally protected water rights, the Pima and Maricopa found it increasingly difficult to maintain their
83
agricultural production and autonomy. is paper will
explore the various technological solutions the Bureau
of Indian Affairs attempted in order to resolve the
water crisis on the reservation as well as their ultimate
failure. Rather than support indigenous water rights
through legal mechanisms, the BIA attempted to increase the efficiency of irrigation water and supplement it further with limited groundwater stores.
While Pima and Maricopa farmers suffered the effects
of water deprivation and the failed technological solutions, they also remained active in attempts to regain
their resources and continue their historically successful agriculture.
Jonathan Olson, Florida State University
Fur Trade Imports, Indigenous Spirituality, and
the Conflation of Economic Performance:
Claude E. Schaeffer’s “Kutenai Female Berdache”
Revisited
In 1965, Ethnohistory published a groundbreaking article by Claude E. Schaeffer on the “Kutenai female
berdache,” who played a number of important roles
(including “courier, guide, prophetess, and warrior”)
in the Pacific Northwest during the first four decades
of the nineteenth century. Over forty-five years later,
his work remains unparallel in its comprehensiveness
and thus offers the best platform from which to
launch a reassessment of the figure’s historical significance. Building on Schaeffer’s analysis, this paper
proposes that the life of the “Kutenai female
berdache” (commonly known as Kauxuma-nupika)
exposes the intimacy and even inseparability between
religious and fur trade exchanges in the colonial
Northwest. Kauxuma-nupika’s activities at various
marketplaces along the Columbia positioned her/him
(as well as many of those around her/him) as a conflated actor whose direct and indirect investments in
certain religious interactions and in certain operations of the larger trade proved, in many cases, to be
synonymous gestures. is paper will conclude by
suggesting that the life of Schaeffer’s “Kutenai female
berdache” invites us to begin contemplating the ways
in which the fur trade in the early nineteenth-century
Pacific Northwest served (among other capacities) as
a religious economy.
84
D
FRIDAY, 9:00 A.M. – 10:45 A.M.
Room: Texas A
PANEL
PERSPECTIVES IN PLAINS ETHNOHISTORY:
PAPERS IN MEMORY OF
MELBURN THURMAN
Organizer: Raymond J. DeMallie
Chair: Raymond J. DeMallie
Indiana University
20
Raymond DeMallie presents a study of Oglala Lakota
men’s societies undertaken by urman shortly before
his death that offers a methodological model for cultural
analysis. Finally, Nicky Belle describes the development
of dance regalia from the early reservation men’s societies to the present and demonstrates their ongoing significance to the Oglala Sioux. Each of these papers
develops a theme central to urman’s work and offers
new data and analysis.
Melburn urman, a long-time participant in the annual meetings of the American Society for Ethnohistory, passed away in spring 2012. His work, much of
which is unpublished but shared with colleagues, has
long been an inspiration for ethnohistorians. In the
Plains region he set a standard for meticulous documentary study and rigorous analysis. A committed materialist, he was nonetheless concerned with symbolic
understanding of culture. His research interests included revitalization movements, the intricacies of social organization, Plains warfare, and early contact
between Euroamericans and Indian tribes. Although his
studies focused on the Comanche and Sioux his goal was
always a global one—to understand the Plains culture
area in its totality. e papers in this session are presented in memory of Melburn urman and attempt to
follow where his work has led and to carry it further to
new understandings of the Plains. David Posthumus examines the relationship between the Arikara and the
Sioux as a case study of Plains warfare, based on the earliest available written records dating from the mid-eighteenth through the early nineteenth century. Chris Eells
traces religious revitalization from the late-nineteenth
century to the present in the case of the Sioux in North
Dakota, demonstrating their continuity over time. Indri
Park discusses the autobiography of a Mandan ceremonial leader recorded in 1947 and assesses its significance
for understanding the past of the Fort Berthold tribes.
PANEL MEMBERS
David Posthumus, Indiana University
Sioux-Arikara Relations to 1815: A Case Study
of Plains Warfare
is paper examines Sioux-Arikara relations from the
mid-eighteenth century, the earliest period in which
historical documents are available to 1815, a period of
intertribal warfare, but also of intertribal trade and
cultural exchange. Examining three sets of data—winter counts, oral traditions, and the narratives of
traders, trappers, military officers, and travelers—and
employing ethnohistorical methods, this paper attempts to synthesize the data and reach a deeper understanding of the relational patterns between the
Sioux and the Arikara. eir relations were complicated and the simplistic notion of “hereditary enemies” does not begin to explain the dynamics between
the two groups. e relationship was symbiotic and essential to both the Sioux and the Arikara.
Chris Eells, Indiana University
Doctoring the Community: Dakota Spirituality
and Ethnicity on the Spirit Lake Reservation
On the Spirit Lake Reservation in North Dakota ,
medicine men and their clientele are in the process of
FRIDAY, 9:00 A.M. – 10:45 A.M.
revitalizing traditional Dakota beliefs. Part of that
process involves learning from Lakota Sioux medicine
men, borrowing rituals, and integrating those rituals
into contemporary reservation life. Many of the
Dakota families at Spirit Lake have been practicing
Christians from before the establishment of the reservation in 1867. While some traditional religious practices and beliefs persisted into the early twentieth
century, until very recently there has not been an active traditionalist population on the reservation. is
study explores how medicine men at Spirit Lake have
revived ceremonies not only to doctor their patients,
but also to create new meanings for being ethnically
Dakota.
Indrek Park, Indiana University
Crows Heart: e Life Story of a Mandan
Ceremonial Leader
Crows Heart (1856–1953), a Mandan ceremonial
leader, recited his autobiography to anthropologistAlfred W. Bowers in 1947. e autobiography, which was
translated Bowers in situ into English, was back-translated into Mandan and Hidatsa in 1969 by Crows
Heart’s daughter, Annie Crows Heart Eagle, and by
Otter Sage. e autobiography describes historical
events, including intertribal warfare,and socio-cultural
processes on and around the Fort Berthold reservation
from a native perspective. Crows Heart provides a detailed account of the transition from the traditional
modes of communal economic and ceremonial life in a
traditional earth-lodge village to the governmentsanctioned life on the reservation. Unique for its
length (over 300 pages and 7300 lines) and richness
of detail, the autobiography presents an unprecedented insight into the social and ceremonial life of
the Mandan and Hidatsa.
Raymond J. DeMallie, Indiana University
Interpreting the Bad Heart Bull Manuscript: A
Quantitative Approach to Understanding Oglala
Lakota Men’s Societies
e work of Amos Bad Heart Bull, the well-known
Oglala Lakota historian whose book of pictorial and
85
written documentation on his people’s past (edited by
Helen Blish and published in 1967), is frequently cited
both for its historical and artistic value but to date it
has not attracted serious analytical attention. e
more than 350 pages offer rich documentation of
Oglala men’s societies, their regalia, and the employment of regalia in battle. Bad Heart Bull provides the
fullest information on the subject of Lakota men’s societies of any historical source and likely the fullest for
any Plains tribe. His record deals with his immediate
band, a group of related men who formed a generational cohort group that included He Dog, Crazy
Horse, American Horse, and other famous warriors for
whom considerable documentary information exists
in other sources as well. Melburn urman, in correspondence with DeMallie in 2011–12, developed a
quantitative method for analyzing the warrior society
regalia depicted in the drawings and discovering the
relationships among the societies. e conclusions
bear on many important themes in ethnohistory, including the relationship between the societies
Nicky Belle, Indiana University
Back at ang Up: A History of the Bustle on
the Northern Plains
Following the decline of men’s societies on the
Northern Plains, specific insignia—including headdresses, feather bustles, coup sticks, paint, and scalp
shirts—which once represented rank, office, or personal deeds in hunting or battle persisted in use despite the shift in social climate that was taking place.
Feather work, specifically the back bustle, is a key
symbol of identity that made the transition from
tribal and society-based affiliation to the social realm
of powwow dancing. As tribal groups were forced
onto reservation land, dancing once associated with
men’s societies was only allowed within the setting
of the powwow or Wild West show. is paper, focusing on historical men’s societies and the development of powwow dance culture in present-day South
Dakota, examines the transition that led these distinct markers of identity from a specific to an intertribal, social context. Exploring and identifying
native understandings of tribal, regional, and intertribal styles of dress results in a comprehensive folk
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taxonomy and lexicon of powwow regalia. As modern
styles are identified, regional variation and differences in feather work and bustle styles emerge than
can be traced back through families and reservation
communities, shedding light on the process by which
this transition took place.
FRIDAY, 11:00 A.M. – 12:45 P.M.
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21
Chair: Maureen Konkle
violence, this panel brings together four projects that
highlight the importance of examining the cultural
complexity of Ojibwe history. Drawing on overlapping
issues of assimilation and resistance, and violence and
renewal, this panel shows how Ojibwe people and communities responded to matters of life and death. Taken
together, these papers tell a story of survival and cultural continuity in the onslaught of relocation, epidemics, settler colonialism, and “civilizing” projects.
Discussant: Maureen Konkle
PANEL MEMBERS
VIOLENCE AND ADAPTATION: OJIBWE
HISTORY OF THE WESTERN GREAT LAKES,
1837–1919
Organizer: Mattie Harper
is panel brings together four papers on Ojibwe history of the Western Great Lakes that raise questions
about identity, historical memory, “civilizing” policy,
and the state administration of violence and Indian removal. With a range in historical period from 1837 to
1919, this panel covers a broad span of Ojibwe history
and will illustrate the intersections between particular
events in Ojibwe country and broader federal policies
and phenomena experienced worldwide. Child and
Treuer specifically seek to revise narratives that have
marginalized the Ojibwe perspective, as Child examines how a global epidemic resonated in Ojibwe country and Treuer looks at how understanding events in
Ojibwe country can shift the perspective on Minnesota
history. ey both look at violent episodes in Ojibwe
history, but Child tells a story of Ojibwe healing while
Treuer focuses on Ojibwe-Dakota relations. Witgen and
Harper focus on identity and state formation, as they
explore how identities constructed during the fur trade
era became unstable and challenged as agents of “civilizing” missions and state power arrived in the Wisconsin and Minnesota territories. Focusing their
papers on individuals and their particularly fluid identities, they show how new state policies of criminal justice and citizenship conflicted with existing cultural
notions and practices.Examining issues of gender,
labor, race, identity, citizenship, and state-sanctioned
Mattie Harper, University of California,
Santa Cruz
White, Black, or Ojibwe?: e Bonga Family and
Race in Minnesota
George Bonga, a man of mixed African and Ojibwe ancestry born at the beginning of the nineteenth century, was a man of “coal-black skin” who was labeled
“white,” “black,” “half-breed,” and “mulatto” over just
13 years. He had an Ojibwe wife and a prosperous career as a fur trader among the Minnesota Ojibwe. His
daughter, in turn, identified as an Ojibwe woman yet
was almost barred from marrying an Ojibwe missionary in 1880 due to her “negro” identity. is paper considers the contingent nature of race formation by
looking at the increasing racialization of the French
and “mixed-blood” population as Minnesota is organized from a Territory into a State, and the increasing
emphasis on categories of “civilized” and “uncivilized.”
It will explore fluctuations in state and federal administration of race and identity by looking at how members of the Bonga family were recorded in the
territorial censuses, state and federal censuses, and in
Ojibwe–U.S. treaties. eir changing classifications
point to changes in the ethnic, cultural and racial
make-up of the population of Minnesota and shifts in
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U.S. Indian policy, as well as changing ideas about race
in Ojibwe communities.
Anton Treuer, Bemidji State University
1862 in Minnesota Ojibwe Country
1862 was a brutal year in Minnesota. e U.S.–Dakota
War that year, the hanging of 38 Dakota men in
Mankato that year, and the ensuing efforts to relocate
Dakota survivors from the state afterwards have received lots of scholarly focus. Events in Ojibwe country during that time have received far less attention,
but served to fundamentally alter the physical and
human landscape of Minnesota. is paper will focus
on what was happening in Ojibwe country during that
time and how the efforts to relocate the Ojibwe both
failed and succeeded, how the nature of Ojibwe-Dakota
relations irrevocably changed, and how the nature of
U.S. Indian policy took an entirely new direction.
Brenda J. Child, e University of Minnesota
Healing and Renewal: Ojibwe Women, Nursing,
and the Influenza of 1918
Historians suggest that the worldwide epidemic of influenza that spread in three waves in the spring and
fall of 1918, and the winter of 1919, killing thirty to
fifty million people worldwide, is an event strangely
without a strong historical memory in the United
States, despite the loss of 675,000 American lives. e
influenza ravaged indigenous communities and Indian
boarding schools, and was an especially significant
event for Ojibwe women of the Great Lakes of Canada
and the United States, the homeland of 200,000
Ojibwe people today who have deeply integrated the
memory of this epidemic into their traditions of song
and dance. is paper considers the activities of
Ojibwe women during that relatively short span, with
an emphasis on their labor during the influenza of
1918–1919, a time when special roles and new kinds
of employment resulted in unprecedented changes and
challenges for women coping with the epidemic on
rural reservations and in urban areas.
Michael Witgen University of Michigan
Crime and Punishment on the Borderland of
Anishinaabewaki and the United States
One morning, shortly after New Year’s Day in 1837,
one American Indian man killed another in the western region of the Wisconsin Territory. is, at least,
was the ruling of the American judge at Prairie du
Chien, who concluded that in spite of ample evidence
demonstrating the murderers guilt, “our laws did not
recognize Indian murder.” is incident occurred during a time when American missionaries worked hard
to convince the Anishinaabeg to begin the process of
assimilation. At the same time many senior and politically powerful leaders among the Anishinaabeg reacted to this pressure by calling on their people to
reject America’s civilizing mission. is paper will explore American settler colonialism, and Anishinaabe
adaptation to the expansion of U.S. and Canadian settler states through an examination of the murder of
Alfred Aitkin, the adult child of an American fur trader
and Anishinaabe woman. A decade earlier U.S. officials
recognized mixed-blood Anishinaabe men as citizens
and gave them voting privileges in Michigan Territory.
In Aitkin’s case these same officials determined the
victim and his murderer lived lives beyond reach of
American authority even though they resided in territory incorporated into the republic.
FRIDAY, 11:00 A.M. – 12:45 P.M.
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Room: Arkansas
PANEL
WITCHCRAFT AND THE PRACTICE OF
MEDICINE IN COLONIAL MEXICO
Organizer: Rebekah E. Martin
is panel will explore the themes of race, culture,
healing, and sin in colonial Mexico. e Afro-Mexican,
mestizo, mulato, indigenous, and Spanish medical
practitioners who performed the work of preserving
health and of combating illness and disease often
found themselves on the wrong side of ecclesiastical
law in colonial Mexico through their use and misuse
of ritual techniques and healing objects. Frequently,
the line between acceptable medicinal treatments and
unacceptable and irreligious practices was difficult to
discern. ese papers will discuss the ways that culture, medicine, and sin intersected in the colonial context. Using Inquisition documents, Robert C.
Schwaller’s paper, “Magic and Healing: Mestizos and
Mulatos as Vectors of Transculturation” examines the
ways that sixteenth-century mestizo and mulatto healers disseminated cultural knowledge in specifically
Mexican ways. Schwaller’s work argues that mestizo
and mulatto doctors were necessary to the cultural
transitions that occurred in colonial Mexico. Furthering the theme of culture and healing as treated by the
Holy Office of the Inquisition, Ryan Kashanipour’s
paper, “Entre enfermedad y picado: Spanish Idolatry
in Colonial Yucatán” explores the ways that Spanish
doctors’ adoption of Maya healing techniques caused
them to be accused and tried by the Holy Office of the
Inquisition. His paper also shows that the cultural and
22
medical exchanges between Spanish doctors and Maya
healers were often interpreted as irreligious and as sinful by the Inquisition in colonial Yucatan. Finally, Rebekah Martin’s paper, “From a Xooc’s Tooth to the
Chooch Tree: e Material Culture of Medicine in
Colonial Yucatan” also furthers the themes of doctors
as cultural carriers. Martin uses Inquisition documents and doctors’ letters to argue that a diverse array
of material objects, rituals, and healing medicines were
used by both elite medical practitioners as well as by
local curanderos. In addition to tracing the international origins of certain medicines and healing objects,
Martin shows that the practice of medicine often transcended class and race divisions, indicating that theories about the body and about disease and health were
more unified and widespread than previously realized.
PANEL MEMBERS
Robert C. Schwaller, University of Kansas
Magic and Healing: Mestizos and Mulatos as
Vectors of Transculturation
is paper highlights the unique position of sixteenth
century mestizos and mulatos as bearers of Spanish
and indigenous culture and language in colonial Mexico. ese individuals born of mixed unions were often
acculturated in both cultural spheres. As people in the
middle of colonial society they were uniquely positioned to navigate within and between the two dominant cultural spheres of colonial Mexico. Using two
cases studies drawn from Inquisition records this
paper analyzes how these individuals served as more
than just intermediaries between each cultural space.
In fact, these cases highlight the reality that mestizos
and mulatos were much more prominent cultural actors than has generally been assumed. eir unique
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cultural background allowed them to mix and mold elements from both cultures into new uniquely Mexican
forms. Ultimately, this paper argues that these individuals may have played a much larger role in the creation of Mexico’s culture than has previously been
acknowledged.
Ryan A. Kashanipour, Northern Arizona
University
“Entre enfermedad y picado”: Spanish Idolatry
in Colonial Yucatán
In 1586, the encomendero Don Juan de Loria stood accused of falling into the “malas costumbres” of the
Maya. According to Fray Martín Ruiz de Arce, within the
domain of his encomienda, Loria not only encouraged
indigenous idolatry, he actively participated in the most
egregious acts of paganism. Side-by-side with Maya
priests, Loria tattooed his body. He bled his genitals and
he offered his blood to indigenous deities. Loria, however, was far from the lone Spaniard to be accused of engaging in indigenous rites and ceremonies. Other
Spaniards ranged from high-ranking government officials that manipulated magic to influence political rivals
to working-class creoles who sought power in recalcitrance. is paper examines denunciations before the
Inquisition of Yucatán against Spaniards accused of
idolatry and magic. Although engaging in indigenous
rituals represented shocking violations of the faith, religious officials attributed Spanish acts of idolatry to the
sickness and sin of indigenous society.
Rebekah E. Martin, Pennsylvania State
University
From the Xooc’s Tooth to the Chooch Tree: e
Material Culture of Medicine in 17th- and 18thCentury Yucatan
Medicine in the early modern Americas was practiced
by both elite doctors and subaltern folk practitioners, all of whom employed and recommended a variety of material objects and medicines in the
prevention and treatment of illness and disease. In
addition to a number of rituals and techniques,
herbal medicines and an array of physical objects
helped medical practitioners to focus healing power,
ward off maleficent medicine from one’s enemies,
and of course, aided them in the restoration of physical health. In colonial Yucatan, Spanish medical practitioners as well as Afro-Mexican, Maya, and mestizo
curanderos employed similar medicines and healing
objects in treating their patients.is paper examines
the material culture of healing in colonial Yucatan,
tracing the global antecedents of several beneficent
and maleficent medicines and curative objects and
the ways that medical practitioners used those objects in the colonial context. Furthermore, it will
show that ritual objects and medicines used in both
elite medical practices as well as by local curanderos
often transcended class and race divisions, indicating that theories about the body and about disease
and health were more unified and widespread than
previously realized.
FRIDAY, 11:00 A.M. – 12:45 P.M.
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PANEL
IN THE EARLY 19TH CENTURY—PART 2
Augustana College
As one of many Eastern Woodland tribes removed
west of the Mississippi River prior to the Indian Removal Act, the Delaware were confronted with several
new challenges and opportunities following their relocation to the Ozark region of what is today southern
Missouri. Panelists will explore this unique but brief
period of Delaware history through recent archaeological, historic and ethnohistoric research. Note: e
panel will be followed by a guided tour of the National
Register eligible Delaware period sites in the James
River Valley south of Springfield.
PANEL MEMBERS
Marcie Venter, Northern Kentucky University
and Missouri State University
Delaware along the James: A Decade of
Ethnohistorical Archaeology in Southwest
Missouri
As a result of the Treaty of St. Mary’s (1818), the main
body of the Delaware migrated from the White River
valley of Indiana to the James River valley of southwest Missouri. Led by Captain William Anderson, they
made the region their home, settling along the banks
23
and terraces of the river and its tributaries from about
1821 to 1830. Information gleaned from ethnohistoric
and historic sources has inspired, guided, and at times
complicated the archaeological study of Delaware Indian occupation in the region. In this paper, I review
the recent history and challenges of problem-oriented
Delaware research in southwest Missouri, synthesize
what complementary documentary and archaeological data have told us about the group’s Removal period
occupation, and suggest areas for future investigation.
Gina S. Powell, Kansas State Historical
Society/Missouri State University, and Neal
H. Lopinot, Center for Archaeological
Research, Missouri State University
“What’s for Supper?” Plant and Animal Remains
from the Delaware Town Site
e assortment of plant and animal remains in 12
flotation samples from excavated features at the
Delaware Town site (23CN1) are described. In particular, the fill of Feature 2, a sub-floor pit associated with
a residential structure (Feature 3), perhaps even the
home of Chief Anderson, contained a considerable
amount of charred plant and animal remains, as well
as a great array of artifacts diagnostic of a Delaware
occupation. e contents of the samples indicate a diverse subsistence strategy that included crop cultivation and animal husbandry, as well as gathering,
hunting, and fishing. is subsistence strategy is consistent with a traditional mixed economy dominated
by horticulture and hunting, although perhaps some
crops and domesticated animals may have been purchased from traders and other Euro-Americans living
nearby in southwest Missouri. e analysis also reveals
a conspicuous absence of Old World domesticates such
as peach, watermelon, cantaloupe, etc.
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Gregory J. Brown, Delaware Tribe Historic
Preservation Office
One Step in a Long Journey: Integrating
Delaware Town Archaeology into a History of
the Lenape People
e journey of the Delawares near Delaware Town in
the early 1800s was a short episode in a much longer
story spanning many thousands of years. is paper
describes an ongoing project aimed at enabling modern Delaware descendents to understand and disseminate their own history. Efforts are described to place
the archaeological evidence for Delaware Town into a
context that also incorporates language revitalization,
stories and knowledge passed from tribal elders, historical research, NAGPRA-funded repatriations, and
electronic digitization and analysis of allotment maps
and other cartographic resources.
FRIDAY, 11:00 A.M. – 12:45 P.M.
D
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Room: Texas A
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INDIGENOUS RELIGIOUS ENCOUNTER IN
MID-TO-LATE TWENTIETH-CENTURY
NORTH AMERICA
Together, these papers provide a perceptive window
into the operation, intersection, and construction of
Indigenous faith, identity, politics, and community in
contexts of colonialism and decolonization.
Organizer: Chelsea Horton
PANEL MEMBERS
Kimberly J. Marshall, University of Oklahoma
“Navajo Reservation Camp Meeting A Great
Success!”: e Advent of Diné Pentecostalism
Recent scholarship has demonstrated how religion was,
and remains, deeply imbricated in colonialism in North
America, while simultaneously serving as a flexible creative site of intercultural contact. While a rich literature has considered complex dynamics of Indigenous
conversion and practice in a number of early Christian
contact zones, significantly less has been said about Indigenous religious encounter in the twentieth century,
especially its second half. With a shared focus on this
period and combined oral and archival research, the
trio of papers that compose this panel offer insight into
processes and politics of Indigenous religious combination in several diverse yet intersecting contexts. Papers by Kimberley Marshall and Chelsea Horton both
explore Indigenous engagement with “new” religions
(Pentecostalism and the Baha’i faith, respectively),
while Amanda Fehr’s contribution considers dynamics
surrounding a branch of Christianity—Catholicism—
with a much longer history in Indigenous North America. Marshall and Fehr’s papers (which focus on the
Diné, in the Southwest, and the Métis community of
Ile-a-la-Crosse, in Saskatchewan, respectively) both
take a close community view, while Horton’s paper
probes interactions and identification among a geographically dispersed and culturally diverse collective.
In this paper, I contribute to the discussion of recent
Native American religious change by examining the arrival of the Pentecostal movement amongst the Diné
(Navajo). Scholars have noted that, prior to 1950,
Christian involvement with projects of assimilation
such as boarding schools, Hwéeldi (Navajo removal)
and livestock reduction created negative associations
with Christianity for Navajo people. After 1950, however, the popularity of Christianity amongst Navajos
changed dramatically. From a presence of less than 35
Christian churches on all of Navajo, exclusive practice
of Christianity by some estimates now claims up to
20% of the Navajo population of over 290,000. In my
research, I utilize both archival study and extensive
fieldwork with Navajo Pentecostals to trace this change
to some of its primary movers. In this paper, I focus
on two inter-related forces for this change: the arrival
of the “healing revival” tents and the role of pilgrimage
to Miracle Valley. I argue that these developments
changed the emphasis of Christianity in ways both experientially and theologically more relevant to Navajo
people. I further argue that the fervor of the tent revival movement between 1960 and 1980 carries emotional associations by which Christian Navajos
continue to define their identity today.
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FRIDAY, 11:00 A.M. – 12:45 P.M.
Chelsea Horton, University of British
Columbia
Towards Unity in Diversity: Indigenous Baha’i
Community Building in North America
In this paper, I consider two intersecting processes of
community building pursued by Indigenous members
of the Baha’i faith, a religion of mid-nineteenthcentury Iranian origin, in mid-to-late twentieth-century North America. In an ongoing context of
colonialism, the Baha’i vision of “unity in diversity”
proved a source of attraction and aspiration for Indigenous adherents from diverse backgrounds. is
principle provided space for Indigenous perspectives
and practices (sometimes, even, encouraging adherents to identify as Indigenous for the first time) while
simultaneously setting down an imperative for intercultural interaction and understanding. Many Indigenous Baha’is, from both reserve and urban
environments, came to forge meaningful and lasting
relationships of mutual respect with other Baha’is.
At the same time, challenges of intercultural communication, combined with outright racism, complicated the project of religious community building.
Such tensions, in turn, contributed to a sense of solidarity among dispersed Indigenous Baha’is and were
among factors, along with Baha’i prophecy (which accorded Indigenous people a unique role in growing
the Baha’i faith globally) that periodically brought Indigenous Baha’is together in physical space, as well
as imagined community. e Baha’i faith served as a
space of Indigenous community building and as a
possible, albeit contested, path towards reconciliation as well.
Amanda Fehr, University of Saskatchewan
A Complicated Christianity: Debating Local
Control in a Métis Community
In this paper, I explore some conflicts over Catholicism
in the Métis community of Ile-a-la-Crosse,
Saskatchewan, amidst local efforts of decolonization.
Using oral and archival sources, I will discuss the community takeover of the school in the 1970s from the
Catholic Church and more recent tensions and debates
amongst community members over movement away
from the Church and their continued faith in the Virgin Mary. By examining the events themselves, as well
as community understandings and memories, this
case study will highlight some of the complicated intersections between Christianity, faith, politics, Aboriginal identity, and decolonization at the local level.
FRIDAY, 2:00 P.M. – 3:45 P.M.
A
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Native Americans are often noted as having distinguished and culturally rich traditions associated with
warfare and are often noted as having had the greatest
per capita participation in the military service in the
United States in relation to their overall population
size. is panel examines a variety of issues associated
with Native American combat and military service in
the U.S. Armed Forces spanning from the Seminole
Wars of the mid-1800s, the Civil War, and World War
II. Included are multidisciplinary discussions involving factors of enlistment, political factionalism and
reintegration, combat strategies, and racial issues in
military service relating to colonial conflict, and later
service in U.S. Army and Marine units.
PANEL MEMBERS
Nathan R. Lawres, University of Central
Florida
Indigenous Patterns of Combat Behaviors:
Integrating Analytical Models into Qualitative
and Quantitative Ethnohistoric Research on
Warfare
Resistance to oppression is a globally recognized cultural phenomenon that displays a remarkable amount
of variation in its manifestations over both time and
space. is remarkable cultural phenomenon is particularly evident among the Native American cultural
25
groups of the Southeastern United States. In this geographic area Europeans and Americans employed
tactics and implemented laws aimed at subjugating
these cultural groups throughout the sixteenth
through nineteenth centuries. None of these groups,
however, sat passively during this process; they employed resistive tactics and strategies aimed at maintaining their freedom. While resistive tactics and
strategies range from covert individual acts to overt
group acts, Native Americans throughout the sixteenth and nineteenth centuries geared their resistive
tactics almost entirely towards overt, militaristic resistance. During this temporal span Muskhogean cultural groups played an integral role in defending the
southeastern frontier from the expansion of the European and American States. Using a newly developed
analytical model, this research demonstrates the complexities of indigenous understandings and implementations of battlefield tactics, or combat behaviors.
Further, by using a dataset of Muskhogean combat
behaviors this model has proven useful in documenting the evolution of Seminole combat behaviors as
displayed during the apex of their militancy—the Second Seminole War.
Jeffrey Fortney, University of Oklahoma
Balancing Sovereignty, Autonomy, and
Nationalism: e American Civil War in the
Choctaw Nation
is paper examines multiple aspects of the American
Civil War in the Choctaw Nation, including the decision to enter the war, varying levels of commitment in
fighting the war, representation in the Confederate
Congress, and implications towards sovereignty and
autonomy. I intend to argue that internal dissent
among Choctaw elites regarding secession was deliberately masked behind the appearance of a united
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front of Confederate support. Yet even after formally
aligning with the Confederate States, divisions remained between Choctaw leadership and citizens regarding issues of sovereignty and autonomy. Whereas
ardent secessionists and slave-holding Choctaws like
Representative Robert M. Jones and Lieutenant
Colonel Tandy Walker cite the worthiness of the Confederate cause, non-elite Choctaws generally concerned themselves more with autonomy than issues of
sovereignty. e difference between these concepts of
sovereignty and autonomy is subtle but important in
understanding Choctaw participation in the war.
Moreover, this paper will explore how the Choctaws
managed to reconcile differences which allowed them
to emerge from the Civil War in much better condition
than the Cherokees, Creeks, and Seminoles.
William C. Meadows, Missouri State
University
e Role of Navajo Code Talker “Bodyguards” in
World War II and the Motion Picture Windtalkers
In 2002 MGM Studios released the movie Windtalkers,
which focused on two Euro-American soldiers assigned as bodyguards to individual Navajo Code Talkers, with order to protect the code “at all costs.” e
movie subsequently spawned a body of popular belief
about the role and use of Navajo Code talkers. To determine how code talkers were actually used and the
true roles of bodyguards and their orders in the Pacific
eater of World War II, six areas of data are examined, including Marine Corps records and firsthand accounts of Navajo Code Talkers and their bodyguards.
FRIDAY, 2:00 P.M. – 3:45 P.M.
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Room: Arkansas
PANEL
ENVIRONMENT AND ETHNOHISTORY IN
NEW SPAIN
Organizer: Richard Conway
Discussant: Vera S. Candiani
Princeton University
e papers of this panel will address aspects of environmental history and ethnohistory in New Spain.
ey cover a long span of time, from the pre-contact
period until the close of the colonial era. ey also contend with different regions, climates, and ecological
zones. ese vary from the freshwater lakes of the
basin of Mexico to the more arid Mezquital Valley, as
well as the desert plains and the piedmont of the Sierra
Madre Occidental mountain range in the Sonora borderlands. By examining the history of these different
locales, the papers show how Native American peoples
among them speakers of Nahuatl, Otomi, and other
languages fashioned a wide array of agricultural as well
as pastoral, hunting, and gathering landscapes, and
the papers further demonstrate how technological innovations, agricultural practices, and systems of water
control and management contributed to changes over
time in these landscapes. Patterns of environmental
change were also bound up with cross-cultural encounters and exchanges, and they were further influenced by Spanish colonial rule in its economic, political
and even military dimensions and by such colonial institutions as haciendas, missions, and presidios.
26
PANEL MEMBERS
José Gabriel Martínez-Serna, West Virginia
University
Nations Without Polity or Religion: An
Ethnography of the Extinct Lagunero Indians of
New Spain’s Northeastern Borderlands
e Lagunero Indians of the Lagoon March of Northeastern New Spain were at the time of contact the most
populous Indian group of the Gran Chichimeca. ey
lived in a lacustrine environment in the middle of the
northern deserts that conditioned much of their unique
culture. e estuaries and shores of the lagoons of
Nueva Vizcaya were their homeland, where they made
a living from fishing, hunting, and gathering wild maize
and other plants and cultigens. Semi-nomadic in nature,
the Lagunero culture is difficult to reconstruct because
of the paucity of written records and the extinction of
the Laguneros by the middle of the seventeenth century
due to a series of devastating epidemics and the loss of
their traditional livelihoods. Most of the surviving
sources come from Jesuit missionaries that attempted
to “reduce” and convert the Indians. But the relationship between the Laguneros and their environment was
inextricably intertwined, so that other Indian groups
from the surrounding region (including Coahuila,
Guachichil, and Zacateco groups, among others) were
easily incorporated into the Laguneros when they
moved into their homeland environment. With the introduction of European flora and fauna, and in particular the flourishing of commercial viticulture in the
region starting in the second decade of the seventeenth
century, a rapid ecolturation destroyed the unique lacustrine environment and with it the Lagunero way of
life within a generation. But the relationship between
environment and ethnicity remained even as the main
demographic component of the region changed to
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Nahua colonists with a deep attachment to milpa agriculture and especially viticulture, which was an activity
usually reserved to Spaniards. ese Nahuas in turn
helped to acculturate the surviving Laguneros until
these were no longer a distinct group by the 1640s.
Cynthia Radding, University of North
Carolina, Chapel Hill
Territoriality, Community and Landscape
Production in Northwestern New Spain
is paper analyzes territoriality in northwestern New
Spain through the technologies of water management
in arid lands. It emphasizes the cultural production of
agricultural landscapes in irrigated floodplains and of
pastoral, hunting, and gathering landscapes in the uncultivated monte of desert plains and the mountainous
piedmont of the western and eastern slopes of the
Sierra Madre Occidental. For the arable landscapes, the
paper will analyze the historical ecology of gravitational
irrigation systems, through historical and geographical evidence of the development of water management
methods in different ecological zones of northern Mexico, drawing on the author’s research and on published
scholarship for both the late pre-Hispanic and colonial
periods. In reference to the monte, the paper will underscore the cultural sculpting of these supposedly wild
spaces through communal practices of species selection
in hunting and gathering, thus pointing to the ways in
which knowledge can shape nature. While referring to
a number of comparative localities across Mexico’s gran
septentrión, the paper will focus on the Intendancy of
Arizpe, in the basin-and-range topography of Sonora,
to examine in detail the continuities and changes that
occurred through the colonial institutions of missions,
presidios and mining reales. Indigenous and Iberian
practices of territoriality both coexisted and clashed in
this colonial borderland, but regional territoriality became contentious due to the eighteenth-century expansion of Spanish settlements and the military
objectives of the imperial state. e transition of Arizpe
from an Opata mission head village to the seat of the
Intendancy of the northwestern provinces of Sonora,
Ostimuri, and Sinaloa, brought with it political, demographic, and cultural changes that, in turn, affected the
historical ecology of this composite community on the
headwaters of the Sonora River. In its discussion of
these historical and environmental changes, the paper
will incorporate the theoretical frameworks focusing
on the production of space through relational processes
and on the conceptualization of ecosystems as hybrid
networks of both cultural and natural subjects in history.
Richard Conway, Montclair State University
Chinampa Agriculture, Spanish Estates and the
Nahua Communities of Lakes Xochimilco and
Chalco, New Spain
Colonial-era changes in indigenous societies are often
understood to have occurred first and most extensively in those core areas, such as the basin of Mexico,
where Spaniards settled in greatest numbers. is
paper argues that the case of Nahua communities in
and around Lakes Xochimilco and Chalco, located just
to the south of Mexico City, affords us with an intriguingly different scenario. ere, Nahuas modified
the lacustrine environment by constructing embankments, dikes, and channels, among other features of
the water management system. e modified landscape helped residents to sustain a distinctive type of
wetland agriculture, in which they cultivated raised
garden plots, known as chinampas, which produced famously bountiful harvests. For all their abundance,
though, the chinampas did not attract much attention
from Spanish settlers who instead preferred to establish farms and large, landed estates, or haciendas, in
the upland, hilly areas away from the lakes. e lakes
thus acted as a kind of buffer against colonial intrusion. Accordingly, this paper seeks to show how the interplay between cross-cultural encounters and human
relations with the natural world either in terms of
modifying the lacustrine environment or else adapting to it were closely bound up with post-conquest patterns of ethnohistorical change.
Jonathan Graham, Yale University
Land, Water and Rural Insurgency in the Valle
del Mezquital
is paper is an initial foray into the history of humans
and their environment in the Valle del Mezquital be-
FRIDAY, 2:00 P.M. – 3:45 P.M.
tween 1600 and 1900, with a focus on the region during the War for Independence. roughout the era of
rural insurgency, the Mezquital was second only to the
Bajío in terms of the level of violence and the duration
of the conflict. While no single cause is sufficient to explain why the predominately Otomi indigenous population joined insurgent bands bythe thousands
beginning in 1810, land and water were central concerns to indigenous insurgents, especially on the community level. Taking the example of Orizabita, the
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most troublesome indigenous pueblo for the royalists
in the jurisdiction of Ixmiquilpan, will highlight the
multiple, and multi-layered, causes of indigenous insurgency after 1810, which in some places continued
at least until 1819. As such, the goal of this paper is to
explore how long-term factors such aspopulation increase, climatic variability, landholding patterns, and
access to water articulated with the political changes
emanating from Paris, Madrid, Cádiz, and Mexico City
in the Mezquital from 1810 to 1821.
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C
PANEL
INDIGENOUS COMMUNICATION STRATEGIES
IN EARLY AMERICA
Organizer: George Edward Milne
Chair: Robbie Etheridge
Discussant: Robbie Etheridge
From the 1670s through the middle of the nineteenth
century, Native Americans employed various communication strategies to strengthen their positions with
respect to outsiders from the Old World. Indigenous
peoples achieved their ends, in part, by controlling Europeans’ and Euro-Americans’ access to information
and resources during crucial periods of interaction.
e following papers explore several examples by
which such strategies were used to shape intercultural
relations.
PANEL MEMBERS
Matthew Kruer, University of Pennsylvania
Conspiracies and Rumor in the Susquehannock
War
is paper analyzes conspiracy theory and rumors of
conspiracy as forms of communication during the
Susquehannock War in the colonial South. It focuses
on the role of conspiracies as intercultural diplomacy,
symbolic expressions of violence, and contests over political authority between 1675 and 1677. e analysis
includes communication among embattled Indian nations (particularly the Susquehannocks and Pamunkeys), between Native Americans and English
settlers, and among English colonists. I argue that rumors of conspiracy were not merely by-products of
27
limited and uncertain information during the chaotic
conditions of frontier warfare, but active projects that
were communicated strategically by all parties. Such
narrative projects structured the relations among
these various groups, both encouraging the construction of alliances and fracturing those alliances.
I
make two historiographical interventions in this
paper. First, I challenge the tendency among scholars
of the Susquehannock War (itself an understudied aspect of Bacon’s Rebellion) to ignore the significance of
conspiratorial rhetoric. Rather than dismissing suspicion and paranoia as distortions that the careful historian must sift through in order to arrive at reliable
data, I situate the process of constructing conspiratorial narratives at the center of analysis. Second, my
work speaks more broadly to the literature on conspiracy theory in American history. While scholars
have made great strides in understanding the conspiratorial mindset as a structure of cognition, I go beyond
this perspective by examining the instrumentality of
conspiracy theories. My work treats stories about conspiracy as a form of communication, intentionally
crafted and deployed by partisans in social conflict.
Douglas Harvey, University of Kansas
Representing “Other-than-Human Persons”:
Colonial and Indigenous Performances on the
“Frontier”
Performances on, near, or influenced by the frontier in
American history reveal much about the different
world views of colonial and indigenous cultures. Colonial cultures were those born in elsewhere, bringing
their assumptions, imageries, expectations, and
mythologies to a place where they are strangers. Indigenous cultures, on the other hand, were created
where they still live. It is no revelation that colonial and
indigenous cultures were worlds apart in the late eigh-
FRIDAY, 2:00 P.M. – 3:45 P.M.
teenth and early nineteenth centuries in North America. But the meaning of that difference, as seen in performance culture, has yet to be fully appreciated. is
paper investigates specific differences in performances
that bring out the essential element of this dichotomy.
e primary difference between these two types of cultures is epitomized in the presence or absence of representations of the resource base or, as anthropologist
A. Irving Hallowell has noted, what the Ojibwa people
of the early twentieth century referred to as “otherthan-human” persons. Over and over again, the main
sources of sustenance are represented and honored in
indigenous performances, while colonial performances
ignore them almost completely. is paper presents evidence in support of this thesis from sources ranging
from the Pawnee “Morning Star” performances to Ludlow and Smith’s depiction of Pizarro to the former Indian captive John Jewitt’s combined experience in
Nootka Sound and Philadelphia. By looking at performances from both sides of the “frontier” with an eye
toward this difference, much is revealed not only about
the two cultural groups, but about how Modernity has
alienated humans from their environment.
James Hill, William and Mary College
Apalachee and Anti-Colonialism: How the
Creeks Used Western Florida to Obstruct U.S.
Expansion, 1783–1805
While the westward spread of the United States is
often presented as rapid and inexorable, it did not proceed as quickly as it could have. In the Southeast, the
Creek Indians delayed or mitigated the effects of U.S.
colonialism for a time by making recourse to a sparsely
inhabited region of the Florida panhandle known as
Apalachee. e combination of trade emanating from
the Spanish posts of St. Marks and Pensacola and the
availability of hunting grounds in Florida were a boon
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to Creek hunters and families contending with aggressive Anglo-American settlers and traders. Without
it, Creeks may have succumbed to the pressures extending from the loss of land and cost of U.S. trade
even sooner. Most importantly, Creek efforts show the
extent to which they and other Native peoples could
go to preserve their autonomy and sovereignty in the
face of Euro-American colonialism.
George Edward Milne, Oakland University
“Down the Path”: Choctaw Communication
Strategies in Colonial Louisiana
During the autumn of 1729, the fate of French
Louisiana hung in the balance. e Natchez and their
allies had struck hard at the settlements around Fort
Rosalie, effectively blocking the Mississippi River and
cutting of New Orleans from Illinois and the Great
Lakes. e Governor Périer desperately sought allies
among the Native Peoples of the Southeast. A major
component of his initiative involved the dispatch of
several agents to the Choctaws. One of these men,
Captain Joseph Christophe de Lusser left the colonial
capital on New Year’s Day 1730 on a mission to
Choctaw Country. His path crossed with another officer named Regis du Roullet, whom had been sent by
Périer the previous summer. e journals of the two
men revealed that the Choctaw leadership adroitly
managed information from the outside world to shape
Louisianan military and trade policies to their advantage. By using suspiciously timed arrivals of messengers who warned of dangers on the trails ahead,
together with rumor, and publicly aired complaints,
they skillfully exploited divisions within the colony’s
hierarchy to achieve their ends. Rather than representing the concerns and advancing the causes of
Louisiana, men like du Roullet and Lusser were recruited, rather than recruited by Native Americans.
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Room: Texas A
PANEL
PART 1
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PANEL MEMBERS
Michael Harkin, University of Wyoming
Ethnography and the Pornographic Frontier:
Hans Staden and the Poetics of Cannibalism
roughout his academic career, Neil Whitehead provoked other scholars, encouraging them to engage in
rigorous debate and to study topics once considered
taboo. By engaging in such a provocation, Neil became
a leading scholar of ethnohistory, one who always challenged us to move forward through an intensive analysis of all the societies that we encountered. Still, Neil
always questioned our “need to know” about others,
and in so doing he promoted observant participation
as a methodological innovation for anthropology,
ethnography, and ethnohistory. e participants in this
two-part forum, all deeply influenced by the scholarship and the persona of Neil Whitehead, reflect on the
memory of Neil and his importance to their own work.
Martha Few, University of Arizona
In Memory of Neil Whitehead: inking about
Histories of Chocolate, Hermaphrodites, and
Locusts
University
A Tribute to Neil Whitehead’s Darker Side:
Histories of Early Violent Sexual Encounters
Between Spaniards and Mayas
FRIDAY, 4:00 P.M. – 5:45 P.M.
A
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Room: Arkansas
PANEL
29
and Congressional levels, and the ways that other factors such as language could be used to marginalize
Creole citizens. is chain of events suggests some
possible reasons that a Metis consciousness did not
develop in the Great Lakes region south of the Canadian border.
Jacqueline Peterson, Washington State
University
Metis Nationalism in the Age of Revolution: e
Emergence of an Indigenous Metis Social Group,
Identity and Homeland on the Northern Plains
Nicole St-Onge
Indiana University
e papers on this double panel examine the nature
and concept of race and racial mixing as it relates to
the rise of mixed communities and ethnic identity
among the Indigenous nations of the Northern Plains.
PANEL MEMBERS
Lucy Eldersveld Murphy, Ohio State
University
How the “Halfbreeds” Became White Enough to
Vote in Michigan Territory
In 1825, when the law required “white” voters only,
the Michigan Territorial Congressional election featured “Canadian” voters being beaten at the polls and
charges of voter fraud. is led to a highly-charged inquiry into the qualifications of mixed-ancestry voters.
Many months of hearings, depositions, and correspondence ensued,considering the racialization of the
region’s residents. Men with both Native and European ancestors had already served as officials, voters,
and jurors for many years, complicating the situation.
is paper examines the issues surrounding the determination of “whiteness” at the local, territorial,
e Battle of Seven Oaks in June, 1816, in which the
first wave of settlers sent by Lord Selkirk to the Red
River Colony were either killed or driven out, has long
been viewed by Metis scholars as the “first shot” proclaiming Metis nationhood. Most historians of Western Canada, however, have been reluctant to treat the
announcement as an expression of a newly emergent
social group or as a revolutionary act in defense of
aboriginal rights to the soil. Instead the “massacre”at
Seven Oaks has more often been portrayed as the action of a group of banditi and/or the result of a Northwest Company plot to destroy the Hudson’s Bay
company competition by enflaming the mixed-blood
“sons of fur traders. is paper takes as its first premise the indigeneity and legitimacy of the Metis claim.
It then tests this premise by tracing the evolution of
a distinct Metis community and political consciousness along the Red and Assiniboine Rivers, emergent
within a broader set of ethnic, imperial, economic,
and geopolitical reorientations on the northern Plains
beginning with the Peace of Paris in 1763, and influenced by sources as disparate as popular revolutions
on two continents, Lewis and Clark, Tecumseh and
the Shawnee Prophet, the War of 1812, and Napoleon
Bonaparte
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Sherry Farrell Racette, University of Manitoba
“ey are the Richest Ones in the Colony”: Metis
Dress and Performative Visual Culture in Early
Red River
A cluster of visual and text documents can partially
reconstruct the manner in which Metis people cre-
ated and manipulated eclectic asemblages of clothing and dress traditions during the early Red River
period. Comments by observers of the day, the Peter
Rindisbacher drawings and watercolours, and the
few surviving pieces in museum collections reveal a
dynamic discourse expressed through clothing and
the body.
FRIDAY, 4:00 P.M. – 5:45 P.M.
B
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Room: Arkansas
PANEL
Chair: Lisa Sousa
Occidental College
Discussant: Elizabeth Boone Hill
Tulane University
Pictorial expression was a hallmark of native society,
culture, and politics in pre-Columbian and colonial
Mesoamerica, and pictorial sources offer unique insights into Mesoamerica’s indigenous past. is double
panel features new research on pictorial manuscripts
from central and southern Mexico. We examine a wide
range of manuscript genres, including the prognosticatory Codex Borgia, a calendar wheel, maps,
Techialoyan codices, a book of accounts, and pictographic annals. Two of the documents presented here
are previously unknown and unstudied.
PANEL MEMBERS
Kevin Terraciano, UCLA
Telling Time in the Codex Sierra Texupan
e “Codex Sierra” is a book of accounts from Santa
Catalina Texupan, a community in the Mixteca Alta,
in the northwestern area of the modern state of Oaxaca. e 62-page text, which begins in 1550 and ends
in 1564, is comprised of parallel pictographic, alphabetic, and numerical components. e pictorial portion is arranged on the left side of the page, with
separate space for alphabetic Nahuatl-language commentary in the middle column, and numerical accounts on the right. Although the alphabetic text of
the Codex Sierra is written in Nahuatl, the manuscript
30
betrays the participation of Mixtec artists and writers.
In addition to the interlocking “A-O” year sign, so common of preconquest-style codices from the Mixteca,
the Mixtec words for “year” (cuiya) and the corresponding number and sign of the calendrical vocabulary appear many times in the manuscript, attached to
the Christian date and the Nahuatl word for year (xihuitl). Interestingly, every time that the Mixtec “A-O”
year sign is depicted in the manuscript it is attached
to a heart-shaped leaf. What is the meaning of the
leaf? Is it a Mesoamerican or a European convention?
is paper addresses the question of the leaf motif, illustrating the innovative and creative nature of the
pictographic tradition, and the importance of marking
time in Mesoamerica.
Michel R. Oudijk, Universidad Nacional
e Códice de Santa Catarina Ixtepeji
At the end of March this year a colonial pictographic
document was identified in the collections of the American Geographical Society in Milwaukee. It turned out
to be from the Zapotec town of Santa Catarina Ixtepeji
in the Sierra Juárez, Oaxaca. Previously known through
a small photograph which showed only part of the
codex, it is now possible to study the complete document and its contents. is presentation will discuss
the contents of the pictorial and show how it fits into
a larger context of Zapotec historiography.
El Códice de San Andrés Tetepilco: Nuevos
anales pictográficos
El Códice de San Andrés Tetepilco está pintado a color
sobre una larga tira de papel de amate, preparada con
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FRIDAY, 4:00 P.M. – 5:45 P.M.
una fina capa de estuco, y fue obra de un solo artista,
educado en la antigua tradición de pintar códices. En
forma de anales, narra la historia de Tenochtitlan,
desde su fundación hasta la llegada del virrey Juan de
Mendoza y Luna en 1603, fecha que nos indica que
este documento debió pintarse en ese año. Ahora bien,
su vínculo con el pueblo de Tetepilco se fundamenta
en una de las pocas escenas históricas representada en
su primera parte. Gracias al estudio comparativo con
otros anales que abarcan la misma temática y el mismo
periodo histórico, pero también a las glosas explicativas en nahuatl que acompañan a la mayoría de los
eventos históricos registrados, ha sido posible leer
practicamente la totalidad de su contenido. No obstante, se trata de un pintor que también pone de manifiesto sus propias particularidades.
FRIDAY, 4:00 P.M. – 5:45 P.M.
C
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PANEL
NATIVE AMERICAN LANGUAGE
AND LITERATURE
Chair: Larry Nesper
e papers on this general session organized panel all
examine issues related to gender, mythology language
and literature.
PANEL MEMBERS
Nani Suzette Pybus, Oklahoma State
University
Whirlwind Woman: A Survey of Native
American Tornado Mythology
Although nearly half the tornadoes in the world occur
in the United States each year, Native American tornado legends rarely appear in anthologies or scholarly
commentaries. Ethnographic evidence collected from
the 1700s through early 1900s, however, documents
widespread tornado traditions. Narratives reflect
deeply rooted sacred concepts of the tornado as an elemental creative power or as a storm/rain deity, often
operating in the context of agriculture, matrilineal traditions, and in “storm twins” myths. Tornado myths
existed across linguistic and tribal groups until the late
nineteenth century, but effectively vanished thereafter
as cultural and religious shifts brought about the suppression of older matrilineal systems and symbols. Reexamination of myths, artifacts, iconography, and
historical issues with a new awareness of a powerful
tornado/storm conceptual presence linked to agriculture may provide valuable insights into ancient cul-
31
tures, especially with respect to gender, power, religious and environmental concepts
Adriana Greci Green, Independent Scholar &
Research Collaborator, National Museum of
Natural History
“e Ideals Evoked by the Text”: Grace Chandler
Horn’s Photographs of e Song of Hiawatha
e 1911 Rand McNally Playersâ€™ Edition of Henry
Wadsworth Longfellowâ€™s e Song of Hiawatha,
the luxury print edition of this epic poem, was illustrated with duotone photographs by Grace Chandler
Horn. Most of the images were taken at Wayagamug,
a staged â€œOjibwa villageâ€ set near Petoskey,
Michigan, in 1905 to perform this passion play for
tourists during the summer season. e performances
at this location ran for a number of years with an
Ojibwa and Odawa cast, shown in the images. is
presentation will examine the body of Chandler
Hornâ€™s Michigan work with Indian people as subjects, including portraits of Charles Eastman.
Mara W. Cohen Ioannides, Missouri State
University
Women’s Autobiographies and American
History: How Jewish Women Homesteaders
Influence Our Understanding of History
ere have been various movements in the study of
American Jewish History and what has tied all these
movements together is the understanding, as
Jonathon Sarna so eloquently put it, “that the future
will be fashioned from the remains of the past.” is
paper will show the feminist agenda promoted by Judith Plaskow of “new histories” has recreated American and Jewish American history, especially the
history of the western expansion period. e femi-
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FRIDAY, 4:00 P.M. – 5:45 P.M.
nist idea behind “new histories” is to show that
women are powerful and worked within and against
the patriarchal culture. Women homesteaders are an
example of women stepping out from the shadows of
their men to shine as women. While they did not
record complete family histories in their diaries, what
the women recorded as important is distinctive from
the men’s because their roles were different. Women
in Jewish tradition are respected because how they
run the home impacts the raising of the children.
us, the adaptations they made to their customs are
important since they influenced what became American Judaism. What we will examine is the homesteader experience at its height during the 1850s
through the turn of the 20th century with a Jewish
feminist twist.
FRIDAY, 4:00 P.M. – 5:45 P.M.
D
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Room: Texas A
PANEL
Native Americans are often noted as having distinguished and culturally rich traditions associated with
warfare and are often noted as having had the greatest
per capita participation in the military service in the
United States in relation to their overall population
size. is panel examines a variety of issues associated
with Native American combat and military service in
the U.S. Armed Forces spanning from the Seminole
Wars of the mid-1800s, the Civil War, and World War
II. Included are multidisciplinary discussions involving factors of enlistment, political factionalism and
reintegration, combat strategies, and racial issues in
military service relating to colonial conflict, and later
service in U.S. Army and Marine units.
PANEL MEMBERS
Brian D. Carroll, Central Washington
University
e “Real” Hawkeye was a Mohegan: Joseph
Johnson Sr., Fort William Henry, and Cooper’s
Last of the Mohicans
Recent scholarship of the Brothertown movement
stresses the agency of Mohegan religious leaders like
Samson Occum and Joseph Johnson Jr., Native responses to the Great Awakening, and evolving ideas
about race to explain why many Christian Indians
from southern New England relocated to Iroquoia in
32
the late eighteenth century. Ignored by scholars is the
fact that a significant portion of the men involved in
the Brothertown migration served together in the military during the French and Indian War, in an all-Indian company within the renowned Rogers Rangers
led by Lieutenant Joseph Johnson Sr., a Mohegan.
Rarely-examined records relating to this company reveal much about the activities of Johnson and other
Mohegan men during the siege of Fort William Henry
in August of 1757 which bear a striking resemblance to
similar activities attributed to the fictional character
of Hawkeye in James Fenimore Cooper’s Last of the
Mohicans (1826). is paper examines Johnson’s activities and the migration of former members of the
unit to settlements adjacent to Cooperstown, New
York, where the young Cooper imbibed his stories
about frontier war. e interactions between Cooper’s
family and veterans of Johnson’s company and their
descendents strongly suggest that Indian oral histories as well as Anglo-American written accounts of
Johnson’s unit influenced Cooper’s writings.
Julia L. Bourbois, UC Riverside
Native American Sailors, 1800–1900
“American Indian Sailors, 1800–1900” examines
American Indian sailors as a facet of the increasingly
known, described, and documented field of American
Indian wage labor. However, unlike other narratives of
wage labor, this research bridges maritime history,
American Indian, and oceanic studies in an interdisciplinary milieu. Further, in comparison to other minority groups in the maritime trades during the late
eighteenth to the early twentieth centuries, American
Indian maritime labor is much less well-known. is
paper explores the likely causes for the widespread influx of American Indian men into maritime wage labor
- a response to the U.S. governmental policies of expropriation, assimilation, and an evolving national
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economic base. e benefits and costs of the maritime
lifestyle are explored from a national perspective - exploring the presence of American Indian laborers active in, and embarking from, three principal ports:
Philadelphia, San Francisco, and San Diego. Early primary documents indicate that male American Indians
engaged as merchant sailors began obtaining Seaman’s
Protection Certifications in the late 18th century. By
the mid-19th century, young American Indian men,
and at times extended families, relocated to port
towns seeking maritime employment opportunities.
is research endeavors to contribute to not only to
the growing field of American Indian wage labor history, but also more broadly to American maritime
studies, contributing to the growing scholarly awareness of minority sailors in oceanic studies.
Stephen Barnett, Missouri State University
Negotiating Sovereignty: Balancing Concepts of
Property Rights, Territory, and Justice in Osage
Territory, 1780–1799
Growing Spanish influence in the Mississippi Valley
challenged native traditions and lifestyles with a new
reality initiated through trade and governance. By
1763, trade with Europeans had become accepted in
the traditions of the Indians. However, submitting to
the sovereignty of new foreign power because they
claimed to be the masters of a land they did not
posses was a harder concept to grasp. Spanish assertions of European political values and their inability
to grasp the social and political realities of the Mississippi Valley led to their confrontation with the
largest, most powerful Indian nation in the Mississippi Valley. e Osage challenge provides a micro-historical examination of the power of native political
and diplomatic strength in the face of European assertions of authority. Spain’s inability to establish its
sovereignty among the Osage demonstrates how
blinded the Spanish were to reality by their expectations of the diplomatic situation and the reception of
the native tribes to their demands. Refusing to recognize Spain’s claim to authority over their territorial
lands, the Osage forced the Spanish to deal with them
on Osage terms. While the Osage participated in
diplomacy with the Spanish, the form of that diplomacy often manifested itself through violent military
encounters.
FRIDAY, 6:00 P.M. – 7:45 P.M.
A
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PANEL
KINSHIP IN INDIAN COUNTRY FROM THE
COLONIAL PERIOD TO THE 19TH CENTURY
Organizer: Christina Dickerson-Cousin
Chair: Brenda Child
Scholars, from Colin Calloway and eda Perdue to
Wendy St. Jean, have increasingly recognized the significance of kinship in American Indian history. ey
have found that this concept, which referred to the
bonds between groups based on blood, marriage, and
adoption, was foundational to the political, economic,
and social functioning of communities throughout Indian Country. is panel contributes further scholarship on this significant topic. In their papers, Maeve
Kane, Natalie Inman, and Christina Dickerson-Cousin
explore how Indians employed the concept of kinship
to order their lives and relationships. By examining
these elements during different time periods, this
panel demonstrates that kinship remained a consistently potent and useful concept for native people in
shaping their relationships with outsiders. In Iroquois
Family Networks and Colonialism, Kane examines
how, during the 17th and 18th centuries, the Iroquois
created fictive kinship ties to outside native groups as
well as to European settler communities. ey employed the system of god-parentage to create these
bonds and used them to facilitate trade. ese networks complicate our understanding of cultural entanglement and the role of the family in colonialism.
In Kinship in Resistance: Crossing Regional Boundaries in the 1790s Indian Wars, Inman re-imagines the
so-called “Indian Wars” of the 1790s not as conflicts
between tribes and the United States, but as conflicts
between kinship networks on both sides. She argues
33
that members of the Southeastern tribes used kinship
networks to mobilize war parties. Inman, importantly,
compels scholars to recognize the personal level of
these wars. In “I call you cousins”: Kinship, Religion,
and Black-Indian Relations in 19th Century Michigan,
Dickerson-Cousin explores how, in the 1890s, an
Ojibwe named John Hall employed the language of
kinship to express his feelings of camaraderie with
African Americans. Hall joined the African Methodist
Episcopal Church, a historically significant black denomination. Under its auspices, he served as a missionary to native communities throughout Michigan.
Hall frequently referred to blacks as “brothers” and
“cousins,” thereby expressing his kinship connection
with them. Hall’s experience with the A.M.E. Church
challenges the narrative of black and Indian separation
so prevalent within scholarship of this time period.
PANEL MEMBERS
Maeve Kane, Cornell University
Iroquois Family Networks and Colonialism
e status of indigenous family structures has been
used in the scholarship of Native history as a baraometer of colonialism—large, matrilocal extended families
as indicators of strong Iroquois self determination,
while nuclear single family households are held up as
evidence of colonialism and loss of indigenous kin networks. Two account books and a baptism register show
the complex economic and social networks of Iroquois
families. e seventeenth century Wendell account
book shows a large Mohawk-Mahican network which
integrated Native people of several nations, but did
not include their Dutch neighbors. e eighteenth century Fonda account book completes the network
shown in a baptism register kept by Reverend Henry
Barclay at Fort Hunter, a mixed Mohawk and white
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FRIDAY, 6:00 P.M. – 7:45 P.M.
settlement. While very few natal families in this network included both Native and non-Native members,
fictive kinship ties of godparentage tied together unrelated families from both the Native and non-Native
communities at Fort Hunter. Separated by less than
thirty years and overlapping geographically, these networks be could be understood as continuous, portraying changes to the same community over time, or as
snapshots of different historical processes in the same
time period.
Natalie Inman, Cumberland University
Kinship in Resistance: Crossing Regional
Boundaries in the 1790s Indian Wars
Pan-Indian resistance movements rose up in 1763 and
continued in waves through the Creek and Seminole
wars of the early nineteenth century. Gregory Dowd,
Colin Calloway, and many other historians have explored Indian resistance in the early republic era. e
role of kinship in these conflicts, however, has long
been implied rather than closely examined. is paper
will investigate the impact of kinship networks on
what the United States called the “Indian Wars” of the
1790s from its function in mobilizing native war parties to inspiring rival kin networks to choose opposite
sides in battle. Focusing on the military networks of
Dragging Canoe of the Chickamauga Cherokees and
the Colberts of the Chickasaws, this paper will trace
the movements and motivations of two kin networks
during this period. Rather than illustrating how entire
tribes went to war in this era, this paper proposes that
historians re-imagine this war on a more personal level
through kinship networks. Kinship was both a unifying and decentralizing force in the wars that occurred
in both the Northwest and Southwest Territories simultaneously.
Christina Dickerson-Cousin, Cumberland
County College
“I call you cousins”: Kinship, Religion, and BlackIndian Relations in 19th-Century Michigan
Scholars of black and Indian relations typically characterize the 19th century as a period of severe interracial tension. e legacy of slavery and the increasing
racial stratification of American society helped to create this friction. However, in Michigan during this
time there was an Ojibwe named John Hall who joined
and became a missionary in the African Methodist
Episcopal 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 bonded to them because of the
similarities that 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.” is kinship
language was symbolic of the bonds that were possible between these two subjugated races. As an A.M.E.
missionary, Hall visited native communities throughout Michigan and encouraged them to join this black
denomination. His efforts demonstrate that, during
this racially contentious time, there were Indians who
saw the value in connecting with their black “cousins”
and who initiated that contact.
FRIDAY, 6:00 P.M. – 7:45 P.M.
B
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Room: Arkansas
PANEL
RECENT INDIGENOUS ETHNOHISTORY
RESEARCH ON THE ANDES
Chair: Frank Saloman
is General Session panel presents recent advances
in Andean ethnohistory.
PANEL MEMBERS
Alcira Dueñas, Ohio State University Newark
e Indian Republic at Work in the Andes
is essay reflects on the changes in Andean political
culture in the late colonial period as members of the
Indian “republic” occupied new spaces in the administration of justice. e specific theme is the legal practices that Andean elites developed to carve niches
inside the world of justice through complex networks
of supporters from within and without the so-called
Indian Nation. As Andean societies faced obliteration
in the Bourbon era, Andean authorities pursued approaches to justice that held the colonizers by their
own legal codes and discourses. ey organized networks across the Atlantic and made their presence felt
in the royal courts of Spain. I focus on specific cases of
Indian corregidores, Indian procuradores de naturales, and Indian lawyers as entries into the problem
of legal translation, and the problematization of the
Habsburg principle of dual republics during the Bolurbon Era.
34
Anastasiya Travina, Texas State University–
San Marcos
Language, Identity, and Communication: An
Exploration of Cultural and Linguistic Hybridity
of Post-Colonial Peru
In the viceroyalty of Peru under Francisco Toledo, cultural and political organization represented a fusion
of European and Andean ethos, ideology, and language. Using archaeological data and historical analysis, this paper explores the intermixture of the
European colonial political structure and traditions
with the Inkan quadripartite social organization and
dualistic beliefs. e paper explores modern-day
Quechua languages that represent a blend of colonial
Spanish lexicon and Quechua agglutinative morphology. e research also discusses the combination of
two record-keeping methods during the Toledan order:
the Inkan khipus, a record-keeping system based on
knots placed on strings of yarn, and the European double-entry bookkeeping practices. e process of combining the two cultures and systems of communication
meant melding the Incan notion of reciprocity with
the Spanish colonial pragmatism. e paper explores
how the exchange of knowledge, culture, and language
amalgamated the opposing ideas and worldviews into
a unified Pan-Andean post-colonial cultural realm and
identity. is case study attempts to resolve the
dilemma of applying binary thinking versus hybridity
theory to understanding cultural intermixture.
Ananda Cohen Suarez, Cornell University
Sacred Abstractions: Textile Murals in Colonial
Andean Churches
Mural painting in the colonial Andes served as an
important tool in the catechization of highland
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FRIDAY, 6:00 P.M. – 7:45 P.M.
indigenous communities. Murals of the early colonial period consisted of didactic images depicting
biblical stories and personages to visually instruct
non-literate parishioners in the tenets of the faith.
By the late seventeenth century, however, a unique
type of mural decoration began to appear in highland Peruvian churches: the textile mural. Seventeenth and eighteenth-century churches of the
Cuzco region boasted sumptuous images of simulated brocades, laces, and tapestries that spanned
from wall to ceiling in lieu of figural representations
of Christian subjects. This paper examines the
unique cultural phenomenon of textile murals as
colonial evocations of the “textile primacy” that
characterized much of pre-Columbian Andean visual
culture. It explores the historical context within
which this artistic practice developed through comparative analysis of extant murals, archival documents, and textiles produced both locally and in
Europe. This will help us to understand the motivations behind the adoption of an abstracted religious
aesthetic in the midst of increased orthodoxy and ecclesiastical control. The paper will also consider the
role of murals as articulations of “alternative literacies” in the colonial Andes made legible through indigenous viewing practices.
FRIDAY, 6:00 P.M. – 7:45 P.M.
C
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PANEL
TRIBAL ROUND TABLE DISCUSSION ON
HISTORIC PRESERVATION
is round table discussion focuses on issues related
to the topic of Historic Preservation of Tribal cultural
patrimony. Members and cultural preservation officials of the Delware Nation, Osage Nation, Eastern
Shawnee Tribe, and the Muscogee (Creek) Nation will
discuss pertinent issues and topics related to the
theme of the round table discussion.
35
PANEL MEMBERS
Dr. Brice Obermeyer, Director for the
Delaware Tribe’s Historic Preservation Office
Dr. Andrea A. Hunter, Tribal Historic
Preservation Officer, Osage Nation
Robin DuShane, Cultural Preservation
Director, Eastern Shawnee Tribe
Alfred Berryhill, Former Second Chief,
Manager/Cultural Preservation Department,
Emman Spain, Tribal Historic Preservation
Officer, Muscogee (Creek) Nation
Terry Cole, Deputy Tribal Historic
Preservation Officer, Muscogee (Creek)
Nation
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D
FRIDAY, 6:00 P.M. – 7:45 P.M.
Room: Texas A
PANEL
PART 2
36
PANEL MEMBERS
Heather McCrea, Kansas State University
Teaching Dark Shamans to the U.S. Armed
Forces
roughout his academic career, Neil Whitehead provoked other scholars, encouraging them to engage in
rigorous debate and to study topics once considered
taboo. By engaging in such a provocation, Neil became
a leading scholar of ethnohistory, one who always challenged us to move forward through an intensive analysis of all the societies that we encountered. Still, Neil
always questioned our “need to know” about others,
and in so doing he promoted observant participation
as a methodological innovation for anthropology,
ethnography, and ethnohistory. e participants in this
two-part forum, all deeply influenced by the scholarship and the persona of Neil Whitehead, reflect on the
memory of Neil and his importance to their own work.
Erika Robb Larkins, University of Oklahoma
Cannibal Modernities: Cops, Crime, and
Consumption in El Dorado
Pete Sigal, Duke University
Enacting Ethnopornography: Violence and
Fetish from the Aztecs to the Observant
Participant
Zeb Tortorici, New York University
Humanity, Animality, Divinity: Neil Whitehead’s
Post-Humanist Methodologies
SATURDAY, 9:00 A.M. – 10:45 A.M.
A
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Room: Arkansas
PANEL
37
tures predicated on reciprocal support which reinforced
a greater sense of community and homeland. is
paper will examine the “ties that bind” of the members
of a brigade using both standard genealogical methods
and also social networking software, so as to better visualize the genesis and growth of a brigade as it traveled through time and space.
Nicole St.-Onge
Indiana University
Discussant: Raymond J. Demallie
Indiana University
e papers on this double panel examine the nature
and concept of race and racial mixing as it relates to
the rise of mixed communities and ethnic identity
among the Indigenous nations of the Northern Plains.
PANEL MEMBERS
Nicole St.-Onge, University of Ottawa
“Ties that Bind”: Social Networking and Plains
Metis Buffalo Hunting Brigades
Best known for their participation in large-scale buffalo
hunts, nineteenth century plains Metis also engaged in
related activities such as freighting and independent
trading. All of these economic pursuits tied them ever
more firmly to a Great Plains environment and a largely
nomadic lifestyle. e northwest Plains and their associated parkland regions were dotted by a series of permanent and temporary communities interconnected
and intertwined with each other by these highly mobile familial groupings described by the people involved
by the term “brigade.” Because of these economic pursuits and the lifestyle that emerged out of them, 19th
century plains Metis developed complex familial struc-
Anne Hyde, Colorado College
“Peace,” Mixed Bloods, and the End of the Fur
Trade
When the fur trade came to its slow end in the late
nineteenth century, a wide range of working people
had to find new niches in the volatile western economy. eir choices were powerfully limited by developing racial ideologies. In the United States, this
economic and cultural shift was accompanied by a set
of policies enacted on Native Americans called the
Peace Policy, between 1868 and 1890. Anything but
peaceful, this policy and its creators immediately
faced the challenge of how to categorize and understand the huge population of mixed blood peoples created by centuries of the fur trade. Using specific
families and groups as examples, this paper will examine the imposition of the peace policy in several regions in the United States, the central Missouri River
in what is now Kansas, Nebraska and Iowa, and the
upper Missouri River in what is now the Dakotas, and
how mixed blood people in particular responded to it.
Heather Devine, University of Calgary
Constructing a Useable past: Portrayals of the
Metis in Western Canadian Vernacular
Literature of the Early 20th Century
is paper examines the post-1885 Metis and their
transition to a settler society, focusing particularly on
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SATURDAY, 9:00 A.M. – 10:45 A.M.
the plains Metis who were the group most affected by
the arrival of agricultural settlers. What steps did the
plains Metis take to adapt to the new “order of
things”? And what forms of evidence can we use to explore further the adaptation phenomenon? Numerous
vernacular literary sources such as community histories, memoirs, and obituaries from the early 20th century offer insight into the initial contacts between
incoming settlers and Metis people. How these sources
chose to portray the Metis people within their midst
suggests a great deal about how Metis sought to adapt
to the EuroCanadian world around them, as well as the
nature and extent of Metis interaction in these communities. e success of the plains Metis in establishing themselves as successful farmers, ranchers,
tradespeople and “community founders” is illustrated
by the failure of the Ku Klux Klan to establish themselves in Alberta and Saskatchewan during the 1920s
and 30s. Although both provinces demonstrated great
interest in the Klan initially, by the 1930s the Klan had
been wiped out as a significant political force because
the community at large did not support its racist goals,
nor believe its bigoted portrayals of racial and religious
minorities.
SATURDAY, 9:00 A.M. – 10:45 A.M.
B
119
Room: Arkansas
PANEL
RECENT ETHNOHISTORY OF 19TH-CENTURY
LATIN AMERICA
is general session organized panel’s papers examine
various aspects of the ethnohistory of 19th century
Latin America. Topics covered range from an examination of the life and labor of 19th century Hacienda
workers, to the communal land tenure system in
Guatemala, as well as late Porfirian hunting practices
in Mexico City.
PANEL MEMBERS
Michael Fry, Fort Lewis College
Defending e Web: Private and Communal
Land Tenure in the Guatemalan Montaña,
1700–1840
All of the rural inhabitants of the Guatemalan Montaña, tributaries as well as Ladinos, understood the advantages of both communal and private land tenure in
a complex, hybrid agricultural system geared primarily
toward subsistence and the domestic urban markets in
food staples. e colonial legal system clearly defended
the right of corporate entities to hold land communally,
and tributary towns, of course, were dedicated to the
preservation of municipal lands. But private landowners, too, having forged a close relationship with nearby
38
tributary towns, consistently defended the continuance of communal lands. us, when Liberal reforms
after political independence threatened the existence
of communal holdings, all sectors of rural society, private as well as communal, revolted and risked their
lives in defense of the web of private and communal
land tenure.
Stephen Neufeld, California State University,
Fullerton
Modern Game: Hunting, Animals, and Man in
Porfirian Mexico City
e crack of gunshots echoing in the city of Mexico
highlighted significant divides between social classes,
and in the perceived duty of men in the changing cityscape. e social and spatial boundaries that marked
Porfirian life (during the latter years of the nineteenth
century) can be delineated in the practices of two kinds
of very particular killing. For men of the elite and military castes, the rituals of the hunt determined a new
sort of modern man, one founded upon traditions, but
costumed in the paraphernalia and assumptions of a
European culture. Becoming a well-respected man entailed skill at taking game in places like Chapultepec
Park conspicuously in the view of peers and photographers, but absent of the state. Men in the streets, often
of lower classes, took part in a different sort of hunting—rabid animals, by press accounts, were a ubiquitous threat to peace and met with volleys of private
gunfire. How these classes understood the culling of
beasts, and the motives for doing so, represents an intriguing window into the ideals of masculinity and the
sharp chasm between social classes acted out in practices where the state was willfully blind or impotent.
120
SATURDAY, 9:00 A.M. – 10:45 A.M.
C
PANEL
RACE, ETHNICITY, AND POST-COLONIAL
IDENTITY
Chair: Elizabeth Sobel
PANEL MEMBERS
Beyond the Exodus: An Ethnohistorical and
Archaeological Study of Race Relations and
African American Heritage in Southwest
Missouri
Historical studies of racial dynamics and African
American heritage in southwest Missouri have focused
on the early 20th century exodus of many blacks from
the region. is departure was sparked, in part, by an
intensification of racial violence perpetrated by whites.
While this exodus is historically significant, a scholarly
and popular focus on this event has overshadowed the
fact that many African Americans remained in SW
Missouri. Our research begins to redress this lack of
attention to the full trajectory of racial dynamics and
African American culture in the region through a case
study of historical, archaeological, and oral history
data concerning the African American community in
Ash Grove, Missouri, from the 1830s through the
present. e archaeological study centers on the Berry
site, a farmstead occupied and owned by the African
American Berry family from the 1870s through the
present. Preliminary results shed light on the historical, demographic, and socioeconomic variables, including African American socioeconomic strategies,
39
that appear to explain why and how some blacks remained in SW Missouri over the long term. Our findings bring us toward a fuller understanding—one that
moves beyond the early 20th century exodus—of race
relations and African American heritage in southwest
Missouri.
Chrystel Pit, Nichols College
KLVL, La voz latina: Radio as an Ambassador of
Racial Tolerance in Houston, Texas, 1950s–1980s
When Felix and Angelina Morales, two prominent
business and civic leaders among Houston’s Mexicanorigin community, launched the city’s first bilingual
radio station in 1950, they did not anticipate the important role that it would come to play in community
and race relations in this bustling metropolis over the
next four decades. Originally intended as a broadcasting voice for Mexican-origin residents, KLVL, “la voz
latina” (the Latin voice) quickly grew into a medium
that addressed issues concerning not only people of
Mexican descent but also Houstonians of other ethnic
backgrounds. KLVL offered radio programs that advocated compassion and cooperation among their English- and Spanish-speaking listeners. Its broadcasts
sought to foster better relations and racial tolerance
among city residents who otherwise would not have
been aware of one another’s worldviews and needs.
is paper explores how “la voz latina” became one of
the primary media through which Anglo and Mexican
cultures interacted between the 1950s and 1980s and
examines some of KLVL’s most popular programs. By
considering the role of the city’s first bilingual and Hispanic-owned radio station in advancing relations between Mexican-origin and Anglo Houstonians, this
paper addresses issues pertaining to race relations and
the role of the media in an urban environment such as
Houston, Texas, in the post-World War II era.
SATURDAY, 9:00 A.M. – 10:45 A.M.
D
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Room: Texas A
PANEL
NATIVE AMERICAN TREATIES, LAW,
AND CONFLICT
Chair: Clara Sue Kidwell
Bacone College
e papers on this general session organized panel examine the connection between Native American
treaties, the law and continued conflicts between
North American indigenous groups and outsiders.
PANEL MEMBERS
omas Grillot, CNRS/EHESS (Paris)
A Pedagogy of Responsibility: Native American
Treaty Councils in Ethnohistorical Perspective
To recover the variety of meanings ascribed by Indians and whites to their relation, I turn to treaty
councils. These meetings show how negotiators, to
prove themselves as leaders, to convince their partners, and to frame an encounter that was about to
become perennial, tentatively drew on cultural resources to imagine a colonial relation. Such attempts did not always translate into policy, but they
created expectations that durably shaped future interactions. Using transcripts, photos, and archives,
I thus examine the 1888 negotiations between the
Lakotas and Dakotas of Standing Rock and a U.S.
commission sent to break up the Great Sioux Reservation, as well as subsequent negotiations for grazing fees, a senatorial investigation, and the Great
Plains Congress of 1935. A central object of the
40
study will be the notion of “Great Father.” Wellknown for its use in the Great Lakes region of the
17th-18th centuries, it remained a powerful and
evolving cultural artifact, part of what I term a pedagogy of responsibility between Indian nations and
the U.S. government.
Alain Beaulieu, Université du Québec à
Montréal
Dispossessing without Treaties: e
Appropriation of Aboriginal Land in the Saint
Lawrence Valley, 1760–1860
e British policy regarding the purchase of Aboriginal land, made official in the Royal Proclamation of
1763, was implemented in an extensive portion of the
Canadian territory. e policy, however, was not applied to the Saint Lawrence Valley, the heart of the former French empire in America, and what is now the
province of Quebec. Concerning these lands, the
British, followed by the Canadian government,
adopted a policy of unilateral appropriation of Aboriginal land, dispossessing them without reliance on a
treaty system. Long overlooked by researchers, this
particularity in the British land policy has been garnering increased attention since the 70s as a direct
consequence of the growing number of land claims by
Quebec First Nations. e aim of this paper is not to
identify a standard to explain why the British did not
conclude treaties—in short, to decode the past according to law—but rather to follow a process of legal
standardization, in which colonial practice is inscribed
into a legitimizing framework. In this analysis of
British legal rationales, the law is examined in its instrumental role, as a flexible tool of colonialism, which
lends itself to the mutations required to justify the dispossession process.
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SATURDAY, 9:00 A.M. – 10:45 A.M.
Clara Sue Kidwell, Bacone College
Law and Order in the Choctaw Nation: e
Choctaw “Constitution” of 1826
Daniel Monteith, University of Alaska Southeast
A Story about the Taku Kwaan and a Tlingit
Village on Douglas Island, Alaska
In the face of mounting pressure for their removal
from Mississippi, leaders of the three customary districts of the Choctaw Nation came together to in August of 1826 to craft a unified government. ey also
began to promulgate written codes of law. is paper
will discuss how these laws represented adaptation
and cultural persistence in the Nation.
e Taku Tlingit have maintained villages in and
around Douglas Island for since “time immemorial.”
is story examines the development of the community of Douglas on Douglas Island, Alaska. In the early
1900s mining operations encroached upon their village site. By the mid 1900s the Taku developed a boat
harbor to help maintain their commercial fishing interests. In the early 1960s the municipality of Douglas
burned down and plowed over the village site and
homes of the Taku. ey continue to pursue compensation for these acts of ethnocide.
SATURDAY, 11:00 A.M. – 12:45 P.M.
A
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Room: Arkansas
PANEL
PERFORMATIVE AND COMMUNICATIVE
ASPECTS IN NATIVE AMERICAN MATERIAL
CULTURE
Chair: Marna Carroll
Central Washington University
e papers on this general session organized panel examine issues related to material culture and artistic
production, performance and gendered communication in Indigenous communities.
PANEL MEMBERS
Melissa Otis, University of Toronto
e Pains Bestowed and the Labour Required to
Make Baskets: “I thought it cruel ever to dispute
the price”
Most forms of nineteenth century tourist occupations
employing Aboriginal people directly linked Native culture to their labour. ese activities are illustrative of
Indigenous people performing culture as a way to market themselves and their goods, and to make obvious
to their colonizers their continued existence. To be
sure, this was not the case for all tourism work. However, tourism occupations that put Indigenous people
on display were especially linked to Native culture,
even if it eventually was not entirely their own. is
paper examines the performative nature of occupations, such as selling crafts to illuminate how the
mostly Western Abenaki and Mohawk in the Adirondacks of northeastern New York State were active
agents as they modified and changed their wares, the
41
selling of these goods, and performances to meet Victorian era tastes. As the especially Western Abenaki
families adapted, they reminded Euro-North Americans that they were still a thriving people who were capable of adapting to westernized economies. However,
this stance also caused middle- and upper-class
tourists to question the authenticity of such displays.
Nevertheless, while the outward appearance of
Abenaki and Mohawk artists and their art changed,
both were grounded in their tradition and history.
Katya MacDonald, University of
Saskatchewan
Making Histories and Narrating ings: A Social
History of Material Culture in Canadian
Aboriginal Communities
Making things and making histories have often been
processes that work in parallel and in tandem with
each other, even when makers of objects and of understandings have not necessarily intended for these
links to occur. As a tool for exploring histories of intercultural interactions, then, made objects can help
to illuminate various intersecting, overlapping, and
divergent historical concerns whose relationships to
each other might otherwise be overlooked by studies
focusing on particular events. Material culture is at
times easy to equate with a single, visible idea of culture more generally. Since objects are visible things,
identities and histories have been assumed to be
equally visible and represented by these things. Particularly in the case of Aboriginal peoples, material
things have, in popular mindsets and academic observation, come to signify a singular, static image of
culture and historical experience. Based on ongoing
community-based oral history research in Aboriginal
communities, this paper discusses how identities and
belonging have not been static concepts, but rather
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ones that have been shaped by social factors and individual understandings in addition to those that
have been communicated to larger, perhaps non-Native audiences.
Marna Carroll, Central Washington University
e Waters Between: Petroglyphs, Power and
Female Lineage in New England
Over the last century, engravings on small cobbles and
boulders have been found that appear to depict specific river drainages or culturally significant places. In
this paper, I have matched the patterns of some petroglyphs with river drainages. I propose that certain
glyphs found along major rivers are symbols of female
principle ritually connected to the land which came to
depict matrilineal homelands of resident Algonquin
people. Beginning in the late Archaic /early Woodland
period, previously untethered nomadic bands settled
into defined territories and the conception of earth
associated with the female principle evolved into a
concept of territoriality organized around matriline
and shared by clans or family groups. e petroglyphs
should be understood as texts identifying the
claimants and associating a matriline with the place.
Historic sources noted the use of cobble petroglyphs
by Algonquin pauwaus in ritual. In this context, cobble maps depicting rivers or sections of a river seem
likely to have been a means of accessing the manitou
of the ritual practitioner’s homeland. e maps and
the associated glyphs mark the locations of the matrilines the rights of certain individuals to inhabit or
use the territory or access its manitou based on matrilineal descent.
SATURDAY, 11:00 A.M. – 12:45 P.M.
B
125
Room: Arkansas
PANEL
THE MAYA APOCALYPSE: 1562 OR 2012?
Organizer: Amara Solari
Chair: Amara Solari
Discussant: Matthew Restall
“Science can neither confirm nor discredit the validity
of many religiously or prophetically deemed judgment
days of the future, the soonest of which will be arriving December 21, 2012, the final day of the Mayan Calendar,” or so boasts the “official” website of the
impending Maya Apocalypse, December212012.com.
In the last few years, American society has been inundated with the rising mania of 2012-ology, until recently a fringe discipline dedicated to the study of
2012 predictions. While initially prompted by David
Stuart and Stephen Houston’s 1996 decipherment of
the now infamous Monument 6 from the Classic Maya
site of El Tortuguero, much of this 2012 hyperbole has
more recently been buttressed by lay interpretations
of colonial Maya documents, largely produced in the
Yucatan Peninsula during the first century of the
Spanish conquest. is panel seeks to bring ethnohistorians of the colonial Maya together as a means to account for this supposed Maya apocalypse by tracing
both pre-Columbian notions and introduced Christian
narratives of the apocalypse. It is our hope to remove
the Maya from this most recent wave of apocalyptic
hysteria by more clearly elucidating what the Maya did
and did not perceive as “e End of Times.”
42
PANEL MEMBERS
C. Cody Barteet, University of Western
Ontario
e Otzmal Coat of Arms and the Lack of a
Maya Apocalyptic Tale
In 1536, eight years after the initial Spanish invasions
of Yucatán began, some forty members of the Xiu
Maya clan embarked upon a pilgrimage to Chichen
Itza to petition the gods and bring forth much needed
rains. e Xius’ attempt was thwarted when their rival
clan, the Cocom, whose territory they had to pass
through, murdered all but one of the pilgrims in the
town of Otzmal as revenge for the Xiu’s own killing of
Cocom ancestors nearly a century before. Although the
Xiu were unable to carry out their sacred rituals, the
drought ended and a new era in Yucatán’s history
began with the Spanish incursions and the eventual
founding of Mérida in 1542. Nevertheless, the murders at Otzmal had a profound affect upon the Xiu, as
indicated by the event’s recounting in textual sources
and its memorialization in the Maya-Spanish image of
the Memorial Shield to the Massacre at Otzmal. Although these sources are intimately tied to colonial
Maya agency, the narrative is revealing as it pertains to
supposed Maya apocalyptic traditions. Indeed, even at
time when traditional Maya life appeared to be coming
to an end, the story focuses on continuity and perseverance and not final judgment.
Mark Z. Christensen, Assumption College
Signs of the Times: Nahuatl and Maya Religious
Texts and the End of the World
In the Bible it is recorded in book of Acts that as the
disciples stood watching the resurrected Jesus ascend
into heaven, two angels appeared and said, “Ye men of
Galilee, why stand ye gazing up into heaven? is same
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SATURDAY, 11:00 A.M. – 12:45 P.M.
Jesus, which is taken up from you into heaven, shall
so come in like manner….” Since that moment, Christians have been anticipating the return of Christ. As
the centuries passed, many took to searching the scriptures to find clues that would indicate when such a return might occur and what events would take place.
e result is a vast corpus of eschatological works that
circulated throughout the Middle Ages and early modern period.Not surprisingly, the concern over the end
of the world crossed the Atlantic to influence the evangelization of the Nahuas and Mayas. Extant Nahuatl
and Maya texts from the sixteenth to the eighteenth
centuries betray ecclesiastics’ efforts to instruct their
native fold on the apocalypse. is paper examines a
variety of Nahuatl and Maya texts to illustrate what
ecclesiastics intended the natives of Central Mexico
and Yucatan to know about the end of the world and
the portentous signs that would herald the event.
John F. Chuchiak IV, Missouri State University
Apocalyptic Visions of Freedom: e Prophetic
Roots of Colonial Maya Rebellions, 1546–1790
During the sixteenth and seventeenth centuries the
Yucatec Maya engaged in numerous violent rebellions
against the Spanish colonizers and their Maya collaborators. Religious discontent and supposed apocalyptic prophesies and predictions by Maya ShamanPriests reportedly motivated many of these localized
colonial rebellions. e purpose of this paper is to address and investigate the significance and impact of religious conflict and Maya apocalyptic prophesy as a
motivating factor in a number of colonial Maya rebellions and local revolts. is paper argues that the Maya
used violent rebellion in order to ensure the survival of
their traditional religious beliefs. In many of these instances of rebellion, both the various rebellious Maya
leaders and the Spanish authorities claimed that these
colonial revolts were based on Apocalyptic Maya
prophesies which reportedly predicted the violent
overthrow of the Spanish regime. is paper will examine how Spaniards and Mayas both used reported
claims of Maya apocalyptic prophesy to justify their
actions. While the Maya rebel leaders and their priests
used predictions and apocalyptic prophesies to gain
support for their rebellions, the Spaniards continued
to use rumors of the existence of apocalyptic Maya
prophesies of destruction to increase their fears of
widespread Maya rebellions which in turn helped to
justify their continued colonial repression of the Maya.
SATURDAY, 11:00 A.M. – 12:45 P.M.
C
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PANEL
ETHNO-GEOGRAPHY AND ECOLOGY
Discussant: William C. Meadows
PANEL MEMBERS
Sami Lakomäki, University of Oulu
“Give Us a Good Piece of Land”: Drawing
Shawnee Borders in the Early Republic
In recent years ethnohistorians have become interested in Native understandings of borders and land
rights in post-contact America. Increasingly, Indian
peoples are seen not as the inhabitants of Euroamerican “borderlands” but as the creators of “bordered
lands” of their own. During the first decades of the
nineteenth century the Shawnees, too, sought to define a homeland for themselves in the contested Old
Northwest. In 1795 the Treaty of Greenville had deprived them of their old country in the Ohio Valley and
forced them to take refuge on lands claimed by other
Native nations. During the following three decades relentless U.S. expansion threatened Shawnee rights to
these areas, as well. To survive as a landed nation the
Shawnees began drawing borders that separated their
lands from those of the United States and other Native peoples. ey also initiated a complex diplomatic
campaign to win Indian and American recognition for
their territorial integrity. e project of constructing a
43
bordered Shawnee country ignited severe debates
among the Shawnees over the proper order of the society, when the increasingly tight national boundaries
advocated by the Shawnee leadership led to the rise of
an increasingly centralized national society.
Regna Darnell, University of Western Ontario
e Transportability of “Home” across First
Nations Territory and Generation
is paper explores what “home” means to contemporary First Nations peoples who continue to draw on
traditional albeit often implicit cultural understandings of individual and group mobility. “Home” or
“home place” is a baseline from which resources are accessed, shared and redistributed and social relationships renewed and sustained. e “home place” as
periodic Gathering Place illustrates this historically attested logic. Although many Native peoples in Canada
no longer live on Reserves, the first question on meeting a stranger remains “where are you from?” To be
from someplace entails that social relationships are defined by territory, including animals and other living
beings sharing a place. Moreover, the particular parcel
of land need not remain stable over time. e tie between land and people constitutes the community as
“home.” In this sense, being nomadic is not absence of
settlement or settled relationship to place. Rather, the
activation of relationship in a new place reflects becoming-at-home-here through land, even if use is intermittent. Conceptualizing historic patterns of
relationship facilitates interpretation of contemporary
urban narratives of residential mobility and establishes continuity between past and present patterns of
relationality.
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D
SATURDAY, 11:00 A.M. – 12:45 P.M.
Room: Texas A
PANEL
ETHNOHISTORY—
PANEL 1
Chair: Robbie Ethridge
e papers on this general session organized double
panel examine and present new contributions on the
methods of the field of Ethnohistory and the methodological issues related to the ethnohistorical method
and the ethnohistorical reconstruction of indigenous
cultures.
PANEL MEMBERS
Robbie Ethridge, University of Mississippi
Linking History and Prehistory or Trying to
Stitch Silk to Tinfoil
In this essay I examine the methodological and theoretical issues that arise when one attempts to link prehistory to history. Charles Hudson once compared this
to trying to stitch silk to tinfoil, a tricky, slippery, and
nearly impossible task. However, in order to do truly
deep history, to explore America’s long past, ethnohistorians must begin to make this effort. I will explore
what a seamless history of Indians in the American
South from prehistory to contemporary times would
entail in terms of the conceptual, methodological, and
evidentiary problems between doing prehistory and
doing history.
44
Luke Ryan, Georgia Gwinnett College
“It Has Been Twenty Years Since I Visited the
Wyandots”: William Connelley, Indian Historian
William Connelley was a self-trained historian who became the Secretary of the Kansas State Historical Society. His first ventures into extended historical
research came from his associations with Wyandot Indian people in the area that became Kansas City,
Kansas during the 1880s. As a local beat journalist
upon moving to Kansas, Connelley struck up a friendship with Matthias Splitlog, a wealthy land developer
and Wyandot Indian. From this friendship came others. He took his inquiries to tribal community members in Indian Territory and later became adopted by
the tribe according to his own accounts. By the 1890s,
Connelley was a seeming expert about Indians and the
region’s past in local circles. His own ad hoc oral history approach that he developed when interviewing
Indians came to inform his more well-known, nationally-acclaimed work on the Kansas-Missouri border
during the Civil War. Yet as his star rose as a Kansas
historian, and he moved onto other subjects, his relations with the Wyandots ended. is paper explores
the trajectory of Connelley’s public career as an historian and his personal relationships with the Wyandot.
Joseph A.P. Wilson, University of New Haven,
Connecticut
Asian-Athapaskan Cultural Ties Suggested in
Folklore and Religion: e Use of
Ethnohistorical Reconstruction
e “Slayer of Enemies” myth cycle features heroic
twin brothers who vanquish monstrous enemies of humanity in rapid succession. is narrative is a core feature of Apachean folklore and religion. Summarizing
SATURDAY, 11:00 A.M. – 12:45 P.M.
key evidence for a Northern Athapaskan derivation of
the narrative, I suggest that the original versions must
have been transmitted by archery-using peoples after
800 CE because of widespread references to specific
archery-related practices. Furthermore, historical
analogs to these traditions which are recorded in Asia
suggests ties between Athapaskans and Asians since
the Iron Age, and possible cultural evidence corroborating for the transpacific Dene-Yeniseian language
phylum. Iconographic representations of weapons in
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the hands of wrathful deities (including principally
lightning-blades and bows held in the left hand), are
strikingly similar in Asia and the New World, and these
conventions of image-making serve similarly to produce protective amulets in both continents. is suggests that Athapaskans may have been among those
who helped to introduce and spread the use of complex archery in North America, and that such archery
in practice was couched within a conservatively maintained magico-religious complex.
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A
SATURDAY, 2:00 P.M. – 3:45 P.M.
Room: Arkansas
PANEL
IDENTITY, ETHNICITY, AND RACE
RELATIONS—TRANSITIONS IN NATIVE
AMERICAN COMMUNITIES
Chair: Jeffrey Means
University of Wyoming
e papers on this general session organized panel examine the connection between race, ethnicity and interethnic relations in Native American communities.
PANEL MEMBERS
Jeffrey Means, University of Wyoming
Oglala Identity, Oglala Citizenship: Shifting
Concepts of American and Oglala Lakota
Identity and Citizenship, 1848–1934
Following the Mexican-American War issues of race and
identity moved beyond debates of slavery. e new territories brought a plethora of new cultures into the contiguous United States. ese cultures possessed a
myriad of strange and undesirable religions, economies,
and political structures. e fulfillment of Manifest Destiny meant that a nation struggling with significant
transformations to its own economic and political structures faced the challenge of successfully incorporating
these groups into American society. e manner, techniques, and ideologies behind these strategies of incorporation between 1848 and 1934 inform this work. For
it is within this cultural milieu that the Oglala Lakota
confronted the challenge of cultural survival and the
emerging reality of citizenship with the United States.
eir disparate efforts and adaptations prevented the
45
forced assimilation of their tribe, which ultimately
meant the continuation and survival of Oglala cultural
identity. Moreover, because United States hegemony
and Imperialism failed to eliminate native cultures it
was forced to adapt and evolve new concepts of “self”
and “citizenship.” Native resistance to assimilation, and
their continued presence, forever tempered this nation’s
concept of identity and citizenship.
David Christensen, University of Nevada–
Las Vegas
“We Just Want to Be Treated Like Human
Beings”: e Continuity of Racial Relations and
Lakota Activism in Western Nebraska
In late April of 1993, the Advisory Committee of Nebraska to the United States Civil Rights Commission
held a community forum in Scottsbluff, Nebraska to
address and propose ways to resolve the racial discrimination in the western Nebraska communities of
Alliance, Scottsbluff, and Gordon. Lakotas living in
these communities voiced their anger over what
Lakota paralegal and Scottsbluff resident Steve Janis
described as “backsliding” racial relations since the
1985 State of Nebraska closure of the Commission on
Nebraska Indian Affairs. Established in 1971 as a result from Nebraska Indian activism, the commission
no longer helped the state’s indigenous residents
through its social programs and legislative support.
Janis revealed that racial insults, police brutality, and
educational problems reappeared in the region. e
forum made clear that the 1970s civil rights movement did not eradicate racism and establish a lasting
social equality in western Nebraska. As in the 1970s,
Lakota concerns in western Nebraska focused on civil
rights, not tribal sovereignty or international indigenous rights. us, my paper argues that western Nebraska’s civil rights struggle transcends the 1970s and
SATURDAY, 2:00 P.M. – 3:45 P.M.
reveals the continuity in western Nebraska’s racial relations and Lakota activism.
Rowan Steineker, University of Oklahoma
“Educate! Or We Perish!”: Sovereignty, Race, and
Reconstruction in Indian Territory
Since the pre-removal period, the Five Tribes placed
a heavy importance on education and worked to establish systems of common schools and boarding
schools for educating their youth. Although many of
their schools closed during the Civil War, Reconstruction marked efforts to revive and expand the
long-standing educational tradition in Indian Territory. e Five Tribes used education and the rebuilding of schools during Reconstruction as a method for
revitalizing communities and cause for reuniting after
the intense factionalism experienced during the war.
However, they also exercised control over who had ac-
131
cess to their tribal school systems as a way of asserting autonomy and redefining Native identity following the crippling Reconstruction Treaties which
limited tribal sovereignty. Some polities resisted this
measure by denying freedmen rights for several years.
Even those who did provide education for their former slaves established separate school from those attended by Native children. Furthermore, with an
increasing number of white emigrants in Indian Territory during the 1870s, tribal governments took
measures to exclude all non-citizens from the tribal
school system. is paper will examine the various efforts by the Five Tribes to rebuild, expand, and regulate their school systems during the Reconstruction
period. Moreover, it will use education as a lens
through which to examine the changing race relations, assertions of sovereignty, and reformulations
of identity that took place in Indian Territory during
Reconstruction.
132
B
SATURDAY, 2:00 P.M. – 3:45 P.M.
Room: John Q’s
PANEL
LATE COLONIAL AND EARLY NATIONAL
INDIGENOUS ELITES: METHODS OF SURVIVAL
Chair: John F. Chuchiak IV
Vincentian Order
e papers on this general session organized panel examine the changing nature of the later colonial and
early national Indigenous communities in Mexico. By
examining the Indigenous community’s attempts at
survival in the late colonial and 19th century, these
papers offer new perspectives on native agency and
indigenous attempts at negotiating the complexities
of the changing legal and political world in the 19th
century.
PANEL MEMBERS
Margarita R. Ochoa, Loyola Marymount
University
Natives and Legal Culture in Bourbon Mexico City
As the largest city in Spanish America, Mexico City reveals the multiple levels of living at the center of a vibrant political, ecclesiastic, social, legal, and economic
network connected to even the most remote areas of
present-day North and Central America. As an administrative center, Mexico City’s governing institutions
were constantly registering and trying to control the
prevalent gendered, cultural, and legal customs among
its residents, which gives us many rich sources of
archival information. By the eighteenth century, life
in the city also marked over two centuries of adapta-
46
tion, negotiation, and manipulation of Spanish social,
political, and legal institutions by its indigenous residents. In this era, urban Indian men and women indicated clearly Spanish influences in their daily behavior,
making the details of their activities almost indistinguishable from those of their non-indigenous vecinos.
eir criminal denunciations, trial testimonies, and
legal argumentations place them alongside non-indigenous persons and reveal legal customs and gendered practices prevalent in the Bourbon city. is
presentation focuses its analysis on a late-colonial legal
culture evidenced in litigation involving male and female native residents of Mexico City. e participation
of men and women in the variety of criminal and civil
suits examined also allows for a gendered analysis of
legal customs.
Autumn Quezada-Grant, Roger Williams
University
e Model Indian: Negotiating Worlds in
Nineteenth-Century Chiapas
is paper explores the ways in which highland Indians in the state of Chiapas negotiated their lives in the
nineteenth century through the experience of labor
and the relationships they had with local elites. Little
attention has been paid in the scholarly record to the
experience of Indian life in the dynamics of a changing
world. Expeditionary reports and travelogues by armchair academics beginning in the late 1890s offer forth
impressions of savage peoples needing the firm hand
and civility of white culture. Public discourse by the
mid-nineteenth century tended to frame those on the
side of civilization and the ideas of progress as against
those whom society considered the enemy of modernization, Indians, locked in an eternal battle with
their social superiors. is paper utilizes an obituary
from 1872 of Salvador Gomes Tuxni, a Chamulan In-
SATURDAY, 2:00 P.M. – 3:45 P.M.
dian, who was painted by the writer as a “model Indian” as an opening to question this world and the
labor system known as baldiaje. All too often, Indians
are cast in the role of submissive servant. Such an approach obfuscates the real experience of peoples who
negotiated their lives within the confines of social constraints to the best of their abilities.
Argelia Segovia Liga, Ozarks Technical
Community College
A Nineteenth-Century Tlacuilo: Faustino
Chimalpopoca
Faustino Chimalpopoca is famous among historians
for rescuing, copying and transcribing several colonial
133
indigenous Nahuatl documents that otherwise would
have been lost during the turbulent Mexican-nineteenth century. Chimalpopoca, besides being an antiquarian, was professionally trained as a lawyer, served
as a notary, became an indigenous intellectual, interpreter, and historian, as well as a counselor for the Emperor Maximilian at the time of the French
Intervention in Mexico. Nevertheless, not much is
known about Chimalpopoca’s intellectual ideas, his interpretations about history and his importance as
such in the development of nineteenth century-Mexican indigenismo. is presentation will offer a brief
outline about Chimalpopoca’s works and his impact on
the development of an Indigenous Mexican humanist
movement.
134
SATURDAY, 2:00 P.M. – 3:45 P.M.
C
PANEL
AN ETHNOHISTORY OF MEDICINE, BIOLOGY,
FAITH HEALING, AND DEATH
Chair: Ryan Kashanipour
Discussant: Ryan Kashanipour
e papers on this general session organized panel examine the nature of indigenous faith healing, medicine, biological studies and native concepts of death
and dying from the colonial period to the early 20th
century.
PANEL MEMBERS
Leon Garcia Garagarza, Post-Doctoral
Research Fellow, Newberry Library, Chicago
“For the fatigue that ails those who administer
the Republic and hold Public Office”: Nahua
erapeutics and the Paradox of Power in Early
Colonial Mexico
In 1539 the Apostolic Inquisition of Mexico accused
Martin Ocelotl of idolatry, blasphemy, and other
crimes against the Church. Martin Ocelotl was a traditional ritual specialist from the area of Tetzcoco who
actively opposed the imposition of colonialism and
called for the restoration of the traditional way of life.
e files of his trial register that Ocelotl had clandestinely performed a traditional ritual healing on behalf
of Don Pablo Xochiquen, one of the last indigenous
rulers of Mexico. While the folios of the Inquisitorial
trial provide only incidental data about the nature of
the therapy that Don Pablo undertook, an examina-
47
tion of other early colonial sources strongly suggests
that it was the treatment “for the fatigue that afflicts
those who administer the Republic and hold Public Office,” a culturally recognized disease in the traditional
Materia Medica of Mesoamerica. e treatment of
Don Pablo Xochiquen at the hands of Martin Ocelotl
during the first decades of Spanish rule not only illuminates indigenous notions of the Nahua etiology of
disease, it also reveals important clues about the sociopolitical dynamics of early Colonial Mexico.
John A. Strong, Professor Emeritus Long
Island University
Measuring Heads on Long Island: Eugenic
Records Office Examination of the Shinnecock
and Unkechaug Tribal Members 1923–1932
The Eugenics research done by Carl Seltzer on the Indians of Roberson County, North Carolina in 1936 has
been the subject of several scholarly publications, but
similar research done in the 1920s and 30s by scholars
from the Eugenics Research facility in Cold Spring Harbor on the Shinnecock and Unkechaug reservations on
Eastern Long Island have never been examined in the
context of the pseudo-scientific race studies of that period. Both reservations were recognized by the state
of New York at the time. e Cold Spring Harbor facility, established by Charles Davenport, carried out research projects on “mixed racial” communities using
an Anthropometric model developed by Davenport
and Morris Steggerda. Researchers recorded measurements of height, weight, “head and nose breadth,” eye
color, family pedigree, hair form, and other physical
attributes to determine their racial identity. is paper
examines the data from that research, now located in
the Otis Archives in the National Museum of Health
and Medicine in Silver Spring Maryland, and places it
in the context of the decision made by John Collier in
SATURDAY, 2:00 P.M. – 3:45 P.M.
1936 denying both of the tribal communities from
participating in the Indian Reorganization Act. Ironically the Shinnecock have recently been recognized by
the BIA and the Unkechaug have recently met the criteria for common law Federal Recognition in Federal
Court.
Erika Hosselkus, Southeast Missouri State
University
Disposing of the Body and Aiding the Soul:
Death, Testaments, and Spiritual Priorities in
Indigenous Colonial Mexico
e early modern Catholic Church mandated that all
invalids dictate a last will and testament prior to death.
135
Such testaments, from all parts of Spain’s vast empire,
routinely address the spiritual priorities of the dying,
as well as their material bequests. is paper examines
the spiritual requests and bequests outlined by Nahua
testators of seventeenth-century Huexotzinco, an important, but little-studied central Mexican polity. In
particular, it discusses burial directives, mass requests,
and confraternity membership and compares the case
of Huexotzinco with sixteenth-century Culhuacan and
eighteenth-century Toluca, in New Spain, for what
they reveal about Nahua spirituality. e paper also
considers how such instructions resemble those outlined by testators in sixteenth-century Madrid and
Cuenca, Spain, highlighting the eminently regional nature of early modern Catholicism.
SATURDAY, 2:00 P.M. – 3:45 P.M.
136
D
Room: Texas A
PANEL
ETHNOHISTORY IN SOUTH ASIA AND
AFRICA: NEW APPROACHES
Chair: Marcia Butler
e papers on this general session organized panel examine recent advances and new approaches in the
study of the ethnohistory of South Asia and Africa.
PANEL MEMBERS
M. Ponnu Durai, Jawaharlal Nehru University,
New Delhi, India
e Contemporary Women-folk of “TamilSpeaking South India” and Elongated Ear: A
Study of Ethnohistory
In the southern districts of Tamil speaking South
India (Tamil Nadu, India) particularly Pudukkottai,
Sivagangai, Dindigul, eni, Madurai, Ramanathapuram, Viruthunagar, Tutucorin, Tirunelveli and Kanniyakumari, there is a peculiar and unique custom
among the women-folk: developing their ear to be
elongated in shape. In fact there are references about
women having elongated ear in the Œangam literature. Recent research has proved that this culture has
an intrinsic connection with Buddhism in general and
the Naga culture in particular since the Buddha and
other Buddhist images depicted in the art form such
as sculpture and paintings has elongated ears. ough
in the common knowledge of Tamil speaking South
India that Buddhism vanished from this region where
it once prevailed but the impact of Buddhism can be
48
seen in all aspects of Tamil culture. Moreover, it has
exerted a profound influence on the existing religious
and social institutions, language and literature as well
as on the art and architecture. is paper will analyze
the efficacy of Buddhist tradition and its colossal impact on the contemporary times in which it bears a
resonance shaping cultural codes that can be discerned in the cultural practice of developing elongated
ear; seen amongst the members of certain community. is hypothesis can be bolstered by facilitating a
direct reference from the Visual images of Buddhist
sculptures rendered in the medium of granite and
bronze. is study is an investigation of the cultural
history of elongated ear, which is based on an Ethnohistorical approach.
Sakya Mohan, Independent Scholar
Dravida Maya: Dravidian Illusion and Sudra
Comprador Politics in Southern India
is paper concerns unending caste conflicts and hostilities in Tamil ethnic bedlam. For the past twentyfive years, I have been observing very closely the
Dravidian/Tamil politics of heresy that the concern
parties and communities are doing against the interests of casteless Dalits since they established their
caste-ridden rule in Tamil Nadu in southern part of
India. e political and social betrayal done to the Dalits in Tamil ethnic bedlam and the continuing struggle
by the victimized Dalits against the following questions: (i) what is the limitation for the political innerboundary of Tamil or Dravidian ethnicity? e
meaning and causes for “dravisham” or “Dravidam” (ii)
Why has not the pluralist democracy in Dravidian or
Tamil nationalism included Tamil-speaking Dalits? (iii)
What is meant by non-brahmanism and who are the
non-brahmans that Dravidian ethnic ideologues
claim? Is there any one as such in India? (iv) how to
SATURDAY, 2:00 P.M. – 3:45 P.M.
name this caste brokers? and (v) finally can we call
them comprador brahmans or comprador sudras? In
answering these questions, the paper addresses the literature on three themes: ethnicity, compradorism and
foundations of Tamil caste-hood in the name of ethnic identity.
Kojo Gyabaah, Universidade do Minho, Braga,
Portugal
Recounting the Impact of Portuguese Influences
on Modern Ghanaian Society
e desire to forge links between different people and
places is as inherent and innate an ambition as the curious human being. Ghana’s unique social and political
history has a plethora of rich variety of literature, with
themes spanning pre-colonial life, the days of colonial-
137
ism, and the lives of people in the independence nation. Reconstructing the country’s history will be incomplete without recounting the influences of the
Portuguese merchants who were the first Europeans to
arrive on the shores of the Gold Coast in 1471. In the
course of studies and stay in Portugal, however, it appears very little is known about this past interaction
among Portuguese hence deem it necessary to reflect,
recapture and restore this all important link. e objective is to interpret the cross-cultural influences on
state formation, development of literature and education, introduction of new concepts of religion, staples,
architecture, governance and trade. e contribution
to knowledge is the building cultural competence which
strengthens integration and transformation of knowledge about individuals and groups of people leading to
better understanding and peaceful coexistence.
138
A
SATURDAY, 4:00 P.M. – 5:45 P.M.
Room: Arkansas
PANEL
49
NATIVE AMERICAN CAPTIVITY, SLAVERY,
AND INDIGENOUS RESPONSES
Robert J. Tórrez, Independent Scholar
Indian Captivity in Colonial and Territorial New
Mexico
is presentation will review the Spanish policy of the
rescate, officially sanctioned trade opportunities that
enabled and encouraged the purchase, or ransom, of
Indian captives and their subsequent incorporation
into Hispanic society. Subsequent generations of these
Indian captives became known as genizaros, Hispanicized Christian Indians that established their own
communities and served as stalwart defenders of an
embattled New Mexico frontier. e presentation will
also address the status of Indian captives following the
United States occupation of New Mexico in 1846 and
the U. S. government’s attempts to identify and (unsuccessfully) repatriate Indian captives and their descendants after the Emancipation Proclamation.
Chair: Virginia Sanchez
Independent Scholar
e papers on this general session organized panel examine the nature of Native American Indian captivity,
slavery and indigenous responses to contact.
PANEL MEMBERS
Virginia Sanchez, Independent Scholar
Captive Indians in Southern Colorado
Indian captivity in southern Colorado takes its roots
from culture and norm in the southwest where survival
depended on the ability to exchange human and material goods. Hispanos who migrated over the Sangre de
Cristo Mountains into the Lower Cuchara Valley also
brought Indian captives with them. is presentation
discusses the lives of captives who settled with their
owners in Cucharas, Huérfano County, Colorado. It discusses their lives as male and female parciantes (irrigators) and land holders, and their networks of support.
e discussion of one female captive known as La Dolores, tells a story of an independent woman and her
bond with her owners and other captives.
eresa Schenck, University of Wisconsin–
Madison
“Is it true that there is but one god?” e Ojibwe
Response to Christianity in Nagaajiwanong,
1833–1838
is paper examines the Ojibwe response to Christian
missionaries of the ABCFM in western Lake Superior.
In their efforts to impose a fundamental interpretation of the Bible from the very beginning of their proselytizing, they alienated the very people they hoped to
convert.
SATURDAY, 4:00 P.M. – 5:45 P.M.
B
139
Room: Arkansas
PANEL
INDIOS FLECHEROS, INDIAN REBELLIONS
AND SPANISH COLONIAL DEFENSES: MILICIA
SERVICE AND INDIGENOUS AGENCY IN
COLONIAL LATIN AMERICA
Organizer: John F. Chuchiak IV
Chair: David B. Adams
Discussant: David B. Adams
e papers on this panel examine the role played by
Indigenous militias and native allies in the development of Spanish Colonial defenses in the region of
New Spain. Taken together, these papers reveal a surprising array of opportunities for agency on the part of
New Spain’s native peoples.
PANEL MEMBERS
Raquel E. Güereca Durán, Facultad de
Filosofía y Letras, UNAM
Las relaciones de méritos y servicios de los
indios milicianos de Nueva España
During the three centuries of colonial rule in New
Spain militias of Indian archers for the most part took
charge of the defense of much of Spanish Territory.
From Sonora to the Oaxaca coast and Campeche to
Saltillo it is possible to document the work performed
by these Indians, called soldiers, auxiliaries, archers,
border guards, friends or allies in the documentation.
In return for their services, the Spanish Crown granted
them various exemptions and grants of privileges
which gave them a privileged status compared to the
rest of the indigenous population. e Indigenous
50
militiamen meanwhile defended, preserved and increased their privileges by various routes. One way of
doing this was the development of “Relations of merits and services”: a detailed account of how they had
helped to increase and defend the assets and kingdoms
of the monarch. In this paper I argue that the “relations of merits and services” developed by Indian militants can be equated with the so-called primordial
Titles of the peoples of central Mexico while a) ey
had the same function (demanded fulfillment of a pact
between the king and his subjects) and b) they shaped
the indigenous vision of the past, but not without idealizations, exaggerations, oversights and omissions.
University
Indigenous Sentries and Indios Flecheros or
How the Maya Saved the Port of Campeche: e
Importance of Maya Indigenous Militias and
Coastal Guards in the Defense of the Port of
Campeche, 1550–1750
During the sixteenth and seventeenth centuries, the
Spanish colony of Yucatán fell pray to hundreds of pirate attacks and several outright invasions by Privateers. No coastal town or village on the Peninsula was
saved from the ravages of French, English, and Dutch
pirates. Facing an increasing number of pirate attacks
during the seventeenth century, the small Spanish
colony decided to institute a system of coastal guards
and militias in order to defend the colony from the pirates. With insufficient Spanish manpower, the colonial government became forced to turn over the
system of coastal sentinels (vigías, centinelas) to organized groups of Maya sentinels. is paper will show
that regardless of the outcomes or intentions, the Yucatec Maya played a pivotal role in the war on Piracy in
colonial Yucatan.
140
SATURDAY, 4:00 P.M. – 5:45 P.M.
Arne Bialuschewski, Trent University
e Granada Raid of 1665
In June 1665 a group of buccaneers sacked Granada in
the inland of Nicaragua. Led by Indian guides, the
raiders had made the long voyage from the Caribbean
coast up the Río San Juan and then along the shore of
Lago Nicaragua before they reached their target. When
the intruders began to pillage the town, hundreds of
Indians came from surrounding villages and joined the
looting. Many indigenous people probably thought
that the buccaneers would stay and establish a new
regime. However, they left after only one day, which
prompted many Indians to flee to the mountains for
safety. is brief but interesting episode generated a
considerable body of primary sources that have not yet
received any scholarly attention. e records not only
give a comprehensive account of the raid, they also
provide an insight into various hidden conflicts within
colonial society.
Mark Lentz, University of Louisiana–
Lafayette
Tenacious Evasion: Rebellion, Resistance, and
Flight in 18th-Century Yucatan
e terrain of Yucatan and Petén, two regions inhabited by Yucatec-speaking Mayas, has long frustrated
the efforts of authorities from the colonial era to the
present to enforce their rule over these territories. Rebellions in Yucatan and Guatemala occurred sporadically during the colonial period, but Mayas chose flight
as a much more feasible form of resistance. Flight
often followed rebellion as well.
SATURDAY, 4:00 P.M. – 5:45 P.M.
C
141
PANEL
ROYAL OR HIGH-STATUS WOMEN IN THE
INDIGENOUS AMERICAS
Organizer: Billie Follensbee
Chair: Billie Follensbee
Discussant: Sarah Scher
Upper Iowa University
Recently a good deal of criticism has been directed toward ethnohistoric scholars of all stripes who have
traditionally focused their research on the royal or
high-status individuals of ancient cultures, primarily
because this research focus has often been at the expense of conducting studies on the people of average
and low status who make up the majority of every society. Nevertheless, there remain specific segments of
royal and high-status society, especially in non-Western cultures such as the indigenous Americas, that
have been underrepresented in the research—namely,
studies of royal and high-status women and of royal
and high-status persons of a third or fourth gender.
While it is true that much more attention needs to be
paid to people of other classes and castes, these more
neglected high-status groups also merit scholarly
study.Study of royal and high-status women in the indigenous Americas is particularly to be encouraged
because recent research in the Americas has revealed
that high-status women are much more visible and
identifiable in the artistic and archaeological record
than previously realized. Studies over the past fifty
years in art history, archaeology, and epigraphy, for
example, have identified numerous high status female
individuals in Mesoamerican burials and imagery who
were previously assumed to be male. e fact that
these contexts illustrate women who took on roles of
considerable status and power indicates that ancient
51
indigenous women were not as marginalized in their
societies as previously assumed, that they could hold
considerable power and/or status in their communities, and that they could have played a much larger
role in shaping and influencing indigenous society
than has previously been recognized.
PANEL MEMBERS
Katie McElfresh, Missouri State University,
and Billie Follensbee, Missouri State
University
Images of Bird-Humans at Just Don’t Fly:
How Poor Illustration Has warted Accurate
Interpretations of High-Status Mississippian
Images
In 1982, Catherine Brown raised questions about prevailing interpretations of Mississippian “birdman” images, noting that the famous Rogan Plates illustrate
female physical characteristics, and suggesting that
they depicted women of high status. Subsequent interpretations of these images have ranged from assertions that they are all male, to arguments that some
are female, to suggestions that ambiguous images represent third or fourth genders. In this paper, we investigate possible reasons behind these insistent,
differing interpretations, focusing on published images of the Rogan Plates.Because they are so similar,
the Rogan Plates are seldom both illustrated in literature discussing their gender; usually only Plate 1 is depicted, as it is more complete. However, this is an odd
choice for those arguing for a female interpretation, as
Plate 2 shows a much larger, much more convincingly
female breast. Most illustrations also consist not of
photographs, but of line drawings, and these are notoriously inaccurate, diminishing or even eliminating
empirical support for interpretations of these images
142
SATURDAY, 4:00 P.M. – 5:45 P.M.
as anything but male. Whether these drawings are a
matter of poor observation, poor drawing skills, or an
unconscious androcentric bias, the lack of accurate illustration has directly affected how these images have
been perceived, evaluated, and interpreted.
Billie Follensbee, Missouri State University
e Great Women of Middle Formative Period
Chalcatzingo
Formative Period Gulf Coast imagery is notorious for
its sexual ambiguity, and until recently, determinations of sex and gender in Olmec sculpture were made
largely by assertion. My systematic iconological analyses have isolated sexed physical characteristics and
gendered costume in Gulf Coast imagery, and these
studies have greatly clarified sex and gender in Olmec
art. e identification of high status images of both
men and women also reveals that status was not necessarily dependent upon sex in Olmec society. My
subsequent research has illustrated more nuanced
gender distinctions, revealing gender-neutral high
status costume elements, as well as gendered garments that were sometimes appropriated by the opposite sex as a symbol of power. In this presentation,
I take this research further by examining imagery at
the Olmec-related site of Chalcatzingo. Chalcatzingo
cultures adopted much Olmec iconography, but also
retained local conventions in their imagery such as
readily identifiable sexed physical features. Olmecstyle attire used in Chalcatzingo images largely confirm previous gender identifications; however, as on
the Gulf Coast, in some cases gendered costume is
adopted by the opposite sex as a symbol of power. All
together, these portrayals shed new light on gender
roles, status, and political structure in Olmec-related
societies.
Cherra Wyllie, University of Hartford
Title: Women Warriors of Classic Veracruz
Mesoamerican kings legitimized power through wars
of accession and the taking of captives. ey further reinforced their warrior status by engaging in statecraft
rituals, figuratively and metaphorically linked to bat-
tle. In ancient Veracruz the ruling elite raised banners,
identified themselves as ball players, and reenacted stories of creation.Recent scholarship increasingly shows
us that women assumed positions of authority traditionally attributed to men. is extends to the role of
warrior.In this presentation I examine the women warriors of Classic period Veracruz as depicted on architectural features, monumental sculpture, and portable
art. Between C.E. 700–1000 Veracruz royal women
were portrayed as queens, ball players, mothers, midwives, and deities. Ethnographic and ethno-historic accounts of powerful Mixe, Zoque, Huastec, Totonac, and
Gulf Nahua women offer insights into traditional gender roles in the southern Gulf Lowlands.
Karon Winzenz, University of Wisconsin–
Green Bay
Female Power: the Quadripartite Emblem in
Late Classic Maya Art
As the quintessential symbol of sacrifice, bloodletting,
transformation and rebirth, the Quadripartite Emblem (or Badge) is depicted in the headdresses of
deities and royals of both genders. I suggest that the
four motifs that comprise this Emblem are closely related to the female domain through biology and via
gendered constructions involving the essential role of
Maya women in ancestral and bloodletting rituals. In
the Early Classic period, the Quadripartite Emblem
appears exclusively in the headdresses of male rulers
and deities. But, on public monuments and painted
vessels in the Late Classic, this symbol is primarily associated with Maya queens and goddesses. While the
Quadripartite Emblem may be seen as an appropriation of female power in the Early Classic, in the Late
Classic it appears to be reunited with royal women,
especially when traditional patrilineal descent patterns were jeopardized. Queens are depicted more frequently, texts acknowledge both paternal and
maternal bloodlines, and mothers of young princes
serve as regents — some exercising the full power and
prerogatives of kings. Moreover, royal inter-site marriage was used as a political strategy in which women
replenished royal lineages or strengthened their
claims to the throne.
SATURDAY, 4:00 P.M. – 5:45 P.M.
D
143
Room: Texas A
PANEL
Chair: Tracy Brown
Central Michigan University
e papers on this general session organized panel examine new approaches and aspects related to the theory, methodology, and pedagogy of Native American
ethnohistory.
PANEL MEMBERS
Tracy Brown, Central Michigan University
“Too eoretical”: Straddling the Interstices
IBetween Anthropology and History
Late in my graduate coursework in anthropology, I
had the chance to participate in a seminar being
taught by a historian of colonial Latin America. Because the focus of my research was the history of
Spanish-Pueblo contact in New Mexico, I had sought
to acquire a strong background in colonial Southwest
and Latin American history in graduate school even
though my primary field of training was anthropology. I had close friends who were graduate students
in both history and anthropology; and I frequently
took courses in the history department. My dissertation committee was composed of both anthropologists and historians. At the time that I took the
seminar, I was attempting to find a fifth, and final,
member of my dissertation committee. I decided to
ask the historian teaching the seminar to serve on my
committee. But, when I approached him with my re-
52
quest he declined, telling me that my work was “too
theoretical.” I struggled then to understand exactly
what that comment meant; and I still struggle to understand it today. Since earning my PhD in 2000, my
professional career has (not always gracefully) straddled the intellectual gaps that sometimes exist between the disciplines of history and anthropology. On
numerous occasions, historians have told me—in so
many words—that my work is “too theoretical.” I have
come to understand that there can be great differences in the ways in which historians and anthropologists collect, interpret and write about their
data—or, in short, produce knowledge. In this paper,
I would like to briefly interrogate the conversation
that the disciplines of anthropology and history have
had concerning epistemology and the proper place of
theory in the production of knowledge. I will do this
by discussing the reactions that historians have had
to an essay that I wrote for an edited book that will be
published in July 2012.
Kristalyn Shefveland, University of Southern
Indiana
Pedagogy: Expanding the Dialogue on Native
America
is essay will discuss the ways in which I have crafted
my undergraduate history courses to integrate the Native American narrative into the survey and topic
classes. One way that I do this is to question our ways
of looking at the colonial south, in particular, the plantations of Virginia and the concept of the plantation
south as largely a history that was black and white. e
colonial records of Virginia, although fragmented and
sparse, are robust with instances of Indian forced labor
and at times evidence of outright slavery. I examine in
the classroom Indian slave traders of the interior and
their impact on their European trading partners. Over
144
SATURDAY, 4:00 P.M. – 5:45 P.M.
the course of approximately two decades, 1650–1670,
the native traders alongside their European allies set
up a slave economy that allowed the Carolinian settlers
to walk into a ready-made system of trade that provided the necessary capital to develop a plantation
economy and facilitated the massive purchase of
African slaves. A clear understanding of the written
record highlights the role of Native participants and
the issue of slavery. Among some of the questions this
essay hopes to address include interdisciplinary approaches to the field, local significance to the “big” picture of colonial Virginia, the role of universities
training students to be sensitive to Native concerns
while actively involving Native voices in research, how
Native Virginians would like to be involved in archaeological projects, and ways all interested parties can
collaborate to change the view of Virginia’s history as
beginning in 1607—starting with primary grades and
continuing through colleges. Of great interest is connecting Virginia to the greater South (eastern) Native
history and realigning the Virginia narrative to its Native past.
John P. Dyson, Indiana University
James Adair’s Helpful Errors
Adair’s History of the American Indians contains errors and omissions which, although they may rightly
be considered mistakes, nonetheless occasionally provide accurate information about early Chickasaw vocabulary. is paper examines a select number of those
serendipitous and important occurrences.
145
ALPHABETICAL LISTING OF SPEAKERS AND PANEL NUMBER
Participant Session Number(s)
Adams, David B.
50
Barker, Alex
12
Barnett, Stephen
32
Barteet, Cody
42
Bauer, William
7
Beaulieu, Alain
40
Beck, David
17
Belle, Nicky
20
Benton, Bradley
14, 30
Berryhill, Alfred
35
Berstein, David
9
Bialuschewski, Arne
50
Bilka, Monika
9
Bisha, Tim
15
Bodwitch, Hekia
11
Boone Hill, Elizabeth
14, 30
Boornazian Diel, Lori
14
Bourbois, Julia L.
32
Bowes, John
3
Brown, Gregory J.
23
Brown, Tracy L.
8, 52
Buhl, David
19
Burgos Ellis, Helen
14
Buss, James Joseph
1
Butler, Marcia
48
Cahill, Cathleen
1
Candiani, Vera S.
26
Carlson, Keith
16, 24
Carroll, Brian D.
32
Carroll, Marna Ann
41
Castañeda de la Paz, María
6, 30
Child, Brenda
5, 21, 33
Christensen, David
45
Christensen, Mark
42
Chuchiak IV, John F. 28, 42, 46, 50
Cobb, Daniel
17
Cohen Ioannides, Mara W.
31
Cohen Suarez, Ananda
34
Cole, Terry
35
Conway, Richard
6, 26
Cruz Rivera, Sandra Amelia
10
Currie II, Jefferson
4
Darnell, Regna
15, 43
Davidson, Melissa
16
Davies, Gavin
10
DeMallie, Raymond
20, 29, 37
Devine, Heather
37
Dickerson-Cousin, Christina
33
Downey, Allan
16
Dueñas, Alcira
34
Dunn, Alvis
2
Durai, Ponnu
48
DuShane, Robin
35
Dyson, John
52
Eaton, Melissa
3
Edwards, Tai
7
Eldersveld Murphy, Lucy
29
Ellis, Clyde
13
Ethridge, Robbie
27, 44
Farrell Racette, Sherry
29
Fehr, Amanda
24
Few, Martha
2, 22, 28
Fogelson, Raymond
12
Follensbee, Billie
51
Fortney, Jeffrey
25
Frederick, Jake
6
Fry, Michael
38
Fujii, Tom
19
Fussell, Jake
4
Garcia Garagarza, Leon
47
García, Octavio
2
Genetin-Pilawa, C. Joseph
1
Graham, Jonathan
26
Gray, Susan
1
Greci Greene, Adriana
31
Greene, Candace S.
13
Grillot, omas
40
Güereca Durán, Raquel E.
50
Gyabaah, Kojo
48
Hall, Kathryn
12
Harkin, Michael
28
Harper, Mattie
21
Harvey, Douglas
27
Hill, James
27
Hilton-Hagemann, Brandi
5
Horton, Chelsea
24
Hosmer, Brian
17
Hosselkus, Erika
47
Huettl, Margaret
5
Hunter, Andrea
35
Hyde, Anne
37
Inman, Natalie
33
Jeffers, Joshua J.
9
Jenkins, James
11
Jones, Owen
2
Jordan, Michael Paul
13
Kane, Maeve
33
Kashanipour, Ryan
22, 47
Kehoe, Alice B.
12
Kelton, Paul
7
Kidwell, Clara Sue
40
Konkle, Maureen
21
Kruer, Matthew
27
Kugel, Rebecca
19
Lakomäki, Sami
43
Lane, Kris
6
Lappas, omas J.
8
Larkins, Erika Robb
36
Lawres, Nathan
25
Lentz, Mark
10, 50
Luby, Brittany
11
Luke, Ryan
44
MacDonald, Katya
41
Makley, Matthew
5
146
Marsh, Dawn
9
Marshall, Kimberly J.
24
Martin, Rebekah E.
22
Martínez-Serna, José Gabriel 26
Maynor Lowery, Malinda
4
McCoy, Ron
13
McCrea, Heather
36
McElfresh, Katie
51
McEnroe, Sean
18
McKinley, Gerald
15
Meadows, William C.
25, 32, 43
Means, Jeffrey
45
Michael, Nicky
3
Miller, Douglas
17
Milne, George Edward
27
Mohan, Sakya
48
Monteith, Daniel
40
Mosteller, Kelli
11
Nesper, Larry
31
Neufeld, Stephen
38
Newman, Elizabeth
38
Obermeyer, Brice
3, 23, 35
Ochoa, Margarita R.
46
Olko, Justyna
14
Olson, Jonathan
19
Otis, Melissa
41
Oudjik, Michel
30
Park, Indrek
20
Parker, Angela
11
Peterson-Loomis, Jacqueline 29, 37
Pit, Chrystel
39
Poole, Stafford
18, 46
Posthumus, David
20
Powell, Gina
23
Przeklasa Jr., T. Robert
19
Pulley Hudson, Angela
1
Puppe, Ian
15
Pybus, Nani Suzette
31
Quezada-Grant, Autumn
46
Radding, Cynthia
26
Restall, Matthew
22, 28, 36, 42
Ryan, Luke
44
Saloman, Frank
34
Sanchez, Virginia
49
Schenck, eresa
49
Scher, Sarah
51
Schwaller, Robert C.
22
Scott, Robert L.
2
Segovia Liga, Argelia
10, 38, 46
Shackelford, Alan
8
Shefveland, Kristalyn
52
Sigal, Pete
28, 36
Skopyk, Bradley
6
Smith, Joshua
15
Sobel, Elizabeth
39
Solari, Amara
42
Sousa, Lisa
18, 30
Spain, Emman
35
St.-Onge, Nicole
9, 29, 37
Steineker, Rowan
45
Stidolph, Julie
7
Strong, John A.
47
Tavarez, David
18
Terraciano, Kevin
30
Tone-Pah-Hote, Jenny
13
Tórrez, Robert J.
49
Tortorici, Zeb
36
Travina, Anastasiya
34
Treuer, Anton
21
Tronnes, Libby
5
Troutman, John
4
Uribe, Rodolfo
10
Vega Villalobos, María Elena
10
Velasco Murillo, Dana
2, 18
Venter, Marcie
23
Warren, Steven
3, 8, 23
Whalen, Kevin
17
Wilson, Joseph
44
Winzenz, Karon
51
Witgen, Michael
21
Wyllie, Cherra
51
Zimmerman, Kasia
16
Ethnohistory at Johns Hopkins
The Inquisition in New Spain, 1536–1820 The Huron-Wendat Feast of the Dead
A Documentary History
edited and translated by John F. Chuchiak IV
Indian-European Encounters in Early North America
Erik R. Seeman
This systematic, comprehensive look at one of the most important Inquisition tribunals in the New World reveals a surprisingly
diverse panorama of actors, events, and ideas that came into
contact and conflict in the central arena of religious faith.
“This book does everything an instructor could wish for by offering a historically rich, dramatic, and vividly rendered narrative that
should at once engage and challenge students at all levels.”
—Neal Salisbury, Smith College
“Destined to become the standard reference guide to the
Inquisition in the New World.”
—Javier Villa-Flores, author of Dangerous Speech: A Social History of
Blasphemy in Colonial Mexico
Witness to History: Peter Charles Hoffer and Williamjames Hull Hoffer,
Series Editors
$19.95 paper
$35.00 paper
King Philip’s War
Bloodshed at Little Bighorn
Colonial Expansion, Native Resistance, and
the End of Indian Sovereignty
Daniel R. Mandell
Sitting Bull, Custer, and the Destinies of Nations
Tim Lehman
High Plains Book Award, Nonfiction
“For interested but uninitiated readers who wish to learn about
the topic, this fast moving and well-written survey will be ideal.”
—Booklist
“This beautifully written monograph offers new perspectives on
the various causes, consequences, and legacies of the battle …
Lehman reminds readers that the stories told about the bloodshed at the Little Bighorn in June 1876 reveal a good deal about
who Americans were and what they might become.”
—Choice
Series Editors
$19.95 paper
Outstanding Academic Title, Choice Magazine
“Mandell has written the best concise account of this total war …
Although there are numerous books on this war … none are so
accessible to general readers or college undergraduates … Highly
recommended.”—Choice
Series Editors
$20.00 paper
Tribe, Race, History
Native Americans in Southern New England, 1780–1880
Daniel R. Mandell
Lawrence W. Levine Award, Organization of American Historians
“Mandell has made a very valuable contribution to our understanding of Native American history in a period long overlooked.”
—American Historical Review
$35.00 paper
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nicolas
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A pr
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THE CORNER OF THE LIVING
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Ayacucho
A
yacucho on the EEve
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Shining Path
Pa
ath Insurgency
Insurrgency
THE HOUSE ON
O
DIAMOND HIL
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Work,
W
ork, C
Community,
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Memory
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California’s
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ornia’ss
Round
Valley
1850-1941
R
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alley Reservation,
Reservation, 1850
-1941
A Cher
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okee Plantation
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Storry
william
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lliam b
bauer
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304 pages
304
pages $65
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A pr
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roject of FFirst
irst P
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FEDERAL
FEDE
ERAL FATHERS
FATHERS AND MOTHE
MOTHERS
ERS
MEMORIES OF CONQUEST
CONQU
UEST
cathleen
cat
thleen d
d.. cah
cahill
ill
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Meexicano in Co
Colonial
olon
nial Gua
Guatemala
temala
400 pages
pages $24.95
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DECOLONIZING MUSEUMS
MUSE
EUMS
Representing Na
Representing
Native
tive America in Na
National
tional
Tribal
and T
ribal Museums
Translated
T
ranslated by Gordon
Gorrdon
n M. Sayre
Sa
ayre
480 pages
pages $5
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Published
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ublished ffor
or the Omohundro
Om
mohundrro Institute of
EEarly
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orry and Cultur
History
Culturee
WE WERE
W
ALL LIKE MIGRANT
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OR
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320 pages
pag
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336 pag
pages
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A pr
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edited b
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byy gord
gordon
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paperback—
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A Sojourner in thee FFrench
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A Social
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tes Indi
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an
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vicee, 1869-1933
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CONTEST
CONT
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63
Paul
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aul W.
W. Mapp
480 pages
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tiya
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336 pages
pages $32.50
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FROM
FR
ROM CHICAZ
CHICAZA
ZA TO CHICKASA
CHICKASAW
AW
The European
European In
Invasion
vasion
a
and
Transformation
the T
ransfformation of the
World,
1540-1715
Mississippian W
orl
orld,
rld, 1540
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robbiee eth
robbi
ethridge
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352 pag
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RICH INDIANS
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Native Pe
Native
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d the Problem
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ealth in American
America
an Histor
ry
alexandra
alexan
dra ha
harmon
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448 pag
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aper
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a
my lonetree
lonetree
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A pr
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roject of FFirst
irst P
Peoples:
Diirections
Visit
V
isit w
www.uncpress.unc.edu
ww.uncpress.unc.edu
.
for
for inf
information
ormation about
abou
ut text
text adoption
and to
to sign up for
for e-ale
erts about ne
w book
d web
web specials.
e-alerts
new
bookss and
1922
1 922 th
thee u
university
niversity of nor
north
rth carolina
carolina
a press
2012
2
012 aatt bookstores
bookstores or
or 800-848-6224 • www.uncpress.unc.edu
www.uncpr
uncpress.unc.edu • uncpressblog.com
uncprressblog.com
he world’s
world’s linguistic
linguis
istic diversity
diversitty is diminishing,
ng, with more than 200 languages
languag
anguag
ges declared extinct
extinct and
thousands moree endangered.
endang
gered. The
The Recovering
vering Languages
Languages and Literacies
Liter
eracies of the Americas initiainitia
nitiaendangered
tive will provide scholars who study
study endang
ngered languages
languag
ges of North
No
orth America, South America, and
Central
opportunity
indigenous
languagee gr
grammars
dictionaries,
literacy
Centr
al America an oppor
tunitty to publish indig
ndigenous languag
ammars
mars and dic
tionaries, liter
eraccy
linguistic
monographs
participating
sstudies,
t dies, eethnographies,
tudies,
thnographies,
h
hies,
and other linguis
tic monogr
aphs
h through the three
h par
hree
ticipat
ticipa
ating presses.
T
University
U
niversity of
f Nebraska
Nebr
rask
ka Press
Press
U
University
niversiity of Oklahoma P
Press
ress
320
pages
Paperback
3
20 p
ages • $30.00 P
aperback
pages
$34.95
Hardcover
226 pa
ages • $34.
95 H
ardcover
FForthcoming
orthcoming
ng Spring 2013
FForthcoming
orthcoming
hcoming Spring 2013
A Re
Reference
feren
nce Gr
Grammar
ammar of
Kotiriaa (W
Wanano)
(Wanano)
Translating
T
ranslaating M
Maya
aya H
Hieroglyphs
ieroglyphs
byy Scot
b
S
Scottt A
A.. J. Johnson
byy Kristine
b
tine Stenzel
About the Initia
Initiative
t
tive
Supported
Suppor
ted by the Andre
Andrew
ndrew W
W.. M
Mellon
ellon
F
oundation, the gr
ant will aid in the publica
t
tion
Foundation,
grant
publication
of 27 books—nine from
rom each press—over three
ee
years. During the conference,
onference, we in
vite yyou
ou to
to
invite
g Languages
Languages and Literacies
Literaciess of
visit the Recovering
further information
informaation orr
the Americas booth for further
initiaative website:
ebsite:
visit the initiative
www
w.recoveringlanguag
nguages.org
www.recoveringlanguages.org
university of
texas press
153
IROQUOIS ART, POWER,
AND HISTORY
FROM THE HANDS
OF A WEAVER
TWENTY THOUSAND
MORNINGS
TELLING STORIES IN THE
FACE OF DANGER
By Neal B. Keating
Olympic Peninsula Basketry
through Time
Edited by Jacilee Wray
An Autobiography
By John Joseph Mathews
Edited and Introduction
by Susan Kalter
Language Renewal in Native
American Communities
Edited by Paul V. Kroskrity
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BUYING AMERICA FROM
THE INDIANS
AMERICAN INDIANS AND
THE MASS MEDIA
Johnson v. McIntosh and the
History of Native Land Rights
By Blake A. Watson
Edited by Meta G. Carstarphen
and John P. Sanchez
1"1&3 t 1"(&4
$-05) t 1"(&4
LEDGER NARRATIVES
The Plains Indian Drawings of the
Lansburgh Collection
at Dartmouth College
Edited by Colin G. Calloway
$-05) t 1"(&4
1"1&3 t 1"(&4
NATIVE PERFORMERS IN
WILD WEST SHOWS
From Buffalo Bill to Euro Disney
By Linda Scarangella McNenly
$-05) t 1"(&4
SPECULATORS IN EMPIRE
BLACKFOOT REDEMPTION
CONTOURS OF A PEOPLE
MESOAMERICAN MEMORY
Iroquoia and the 1768 Treaty of
Fort Stanwix
By William J. Campbell
A Blood Indian’s Story of Murder,
Confinement, and Imperfect
Justice
By William E. Farr
Metis Family, Mobility, and
History
Edited by Nicole St-Onge,
Carolyn Podruchny,
and Brenda Macdougall
Enduring Systems of
Remembrance
Edited by Amos Megged and
Stephanie Wood
$-05) t 1"(&4
$-05) t 1"(&4
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Ethnohistory vÕÀ ÃÃÕiÃ®
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Syllable
“Se”
Vowel
Logogram
Vowel
Vowel
“a”
“Al ”
“a”
“e”
a-Al a-se-e
al[ay] ase
‘There it is, the ASE”
NOTE: The expression “ alay” was used by Maya Scribes on many of their dedicatory texts. It
appeared on many of the ceramic plates, vases and other monuments. The expression was used to
signify the beginning of something, such as the beginning of a text or an event.
Maya Glyph and 2012 Conference Emblem Design by:
María Elena Vega Villalobos
(Mesoamerican Studies, Universidad Nacional Autónoma de México)
Sponsored by:
Latin American, Caribbean & Hispanic Studies Program
College of Humanities & Public Affairs
Honors College
Department of History
Department of Anthropology & Sociology

panel members - American Society for Ethnohistory

Transcription

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