Catálogo de publicaciones - revistas

<jats:title>Abstract</jats:title><jats:p>La Colle was an influential Anishinaabe ogimaa (leader) and mayosewinini (war chief) who led the Monsoni (moose) doodem (clan) in the Rainy Lake region during the 1730s and 1740s. A biographical study of La Colle not only restores an individual Indigenous voice to the tapestry of Native North America but also provides insight into a conflict between the Anishinaabeg, Nêhiyawak (Crees), Nakoda (Assiniboines), and Očhéthi Šakówiŋ (Dakota, Yankton, Yanktonai, and Lakota) that took place in the borderlands between Lake Superior and the Upper Missouri Valley. Ultimately, the conflict saw the beginning of a considerable reorientation of Indigenous geopolitics west of Lake Superior, which were, in part, driven by the actions of a cunning political and military leader—La Colle. By uniting Anishinaabeg, Nêhiyawak, and Nakoda into a coalition powerful enough to challenge the Očhéthi Šakówiŋ, La Colle made one of the most significant bids for power in eighteenth-century North America, one that eventually reconfigured the political, demographic, and environmental landscapes of the Northwest.</jats:p>

<jats:title>Abstract</jats:title> <jats:p>Métis women have been neglected in scholarship because they are hard to find in historical records. Seeking out little-used sources and amplifying their voices in them demonstrate that they were significant figures in maintaining peace within their communities on the northern Great Plains in the mid- to late nineteenth century. Through their actions in battles and diplomatic negotiations, they showed themselves to be particularly skilled in conflict resolution. This article highlights two key instances in which Métis women used both courage and judiciousness to support their communities. The first is the 1851 Battle of Grand Coteau between the Yanktonais Sioux and a Métis and Anishinaabe bison-hunting party. The second is a Métis trading family negotiating with Lakota in the late 1870s through the actions of Sarah Nolin. In this article, we survey key historical moments in Métis women’s lives and experiences in the geography now known as North Dakota, exemplifying their approaches to diplomacy, conflict resolution, and political affirmation.</jats:p>

<jats:title>Abstract</jats:title> <jats:p>Recent scholarship on the Spanish invasion of the New World has brought under scrutiny the historiographic theme of apotheosis—the notion that Indigenous peoples regarded the invaders as gods or godlike beings and that such beliefs influenced their responses. This article examines the question by focusing on Pedro de Alvarado, a leading member of Hernán Cortés’s contingent, who was known as Tonatiuh—a Nahuatl word that designated the sun, the day, and the sun god. Indigenous peoples in Mexico and Guatemala used the name during the invasion, and Nahua, K’iche’, and Kaqchikel authors employed it frequently in later writings that variously hinted at, endorsed, or questioned Alvarado’s associations with the sun god. Rather than an imposition resulting from Spanish teachings, the association of Alvarado with the sun god derived from Mesoamerican beliefs about the rise and fall of successive eras, which provided Indigenous paradigms to explain the Spanish invasion.</jats:p>

<jats:title>Abstract</jats:title><jats:p>There are many sources that allowed scholars to study the nature and functions of polygamous marriages of the Nahua nobility. Very few studies, however, focus on the marital relations of the Nahua commoners. This article presents exploratory research into various kinds of marriages of the macehualtin—polygamy, sororate, and levirate. Based on the available material (early censuses, inquisitorial records, sixteenth-century accounts) it discusses the functions that these types of unions played in Nahua society. Moreover, it reflects on the effects that the Christianization and prohibition of such marriages had on Nahua society. The Nahuas could either reshape their communities, by adjusting to the new rules, or continue their precolonial practices in hiding. Either way, the imposed Christianization can be analyzed through the notion of the cultural trauma, which occurred when the Nahuas were forced to reshape their communities to adjust to the new rules.</jats:p>

<jats:title>Context</jats:title> <jats:p>The oral history interview with Mr. Elmer Beard, a longtime political activist, politician, and educator, is part of a series of interviews for a study on Black church burnings, arsons, and vandalism from 2008 to 2016. Mr. Beard gives historical context to recent Black church arson with a focus on the mysterious burning of Roanoke Baptist Church in Hot Springs, Arkansas, on 22 December 1963. On 9 March 2018, the interview took place in Hot Springs at the current church site. The dialogue starts with biographical questions and evolves into details about Mr. Beard’s experience growing up in a racially segregated society, particularly in south-central Arkansas.</jats:p>