Catálogo de publicaciones - revistas

<jats:title>Abstract</jats:title> <jats:p>This article is an examination of the impact of the pass system on First Nations people from the Treaty 4 District of Western Canada. The pass system, which was implemented by the Department of Indian Affairs (DIA) in 1885, was a system of administrative control that required many treaty people to obtain the permission of DIA staff before traveling off-reserve. The article is inspired by Alex Williams’s recent documentary The Pass System, which draws on the testimony of Indigenous elders while challenging accepted wisdom about both the impacts of the pass system and the length of its implementation. Through the examination of four case studies, the article shows how the pass system was applied indiscriminately, disrupting not only the free movement of First Nations people but also their governance structures. Finally, the article suggests that many Treaty Four people may have acquiesced to the pass system for the most part but resisted most vociferously in the context of the DIA’s attempt to curtail Nehiyaw ceremonies.</jats:p>

<jats:title>Abstract</jats:title> <jats:p>During the last couple of years, the Texcoco coat of arms has received much attention, yet there is no agreement on the interpretation of some of its heraldic elements or its date and authorship. In this article the author presents a new iconographic study accompanied by a review of an important part of Texcoco’s history to demonstrate that the goal of the artist who painted this coat of arms was to exalt that city’s most significant political events: Nezahualcoyotl’s conquest of the Acolhua capital of Coatlinchan and the relocation of its court to Texcoco. Various additional aspects suggest that this coat of arms pertains to the first half of the seventeenth century; they also provide clues to the possible identity of the intellectual author of this shield.</jats:p>

<jats:title>Abstract</jats:title> <jats:p>This article assesses the relationships between archaeology and wage labor in twentieth-century Mexico through an analysis of governmental payroll records from El Tajín, Veracruz. For Indigenous Totonac workers, the long-term presence of archaeological labor provided opportunities for income and social mobility in a context of dispossession and proletarianization while contributing to socioeconomic stratification. In a region where the traditional agricultural base declined during the twentieth century, participation in wage labor provided a source of regular cash income and opportunities for skill development and social mobility. Participation, however, depended on intermediaries and their kin and social networks, meaning that not all had access. The analysis suggests that state-run archaeology must be understood in practical and economic terms as well as in a regional context.</jats:p>

<jats:title>Context</jats:title> <jats:p>This text was written in Wendat by Belgian Jesuit Father Philippe Pierson (1642–1688), who came to North America in 1666. From 1673 to 1683, he lived and worked with the Wyandot community in what is now the city of St. Ignace near the tip of the Upper Peninsula, Michigan, on the shores of Lake Huron. It is the first part (Potier 1920:539) of a four-page text incorporated into the voluminous collection of copying, editing, and writing of another Belgian Jesuit, Father Pierre Potier (1708–1781), who worked with the Wyandot in the Detroit area from 1744 until his death in 1781. His collection was eventually published as an Ontario Archive Report, which represents the culmination of the Jesuits more than century and a half work with the Wendat/Wyandot people and their language.</jats:p> <jats:p>Although Pierson lived with the Wyandot, he had been trained in the Wendat dialect among those people in their community Wendake, then referred to as Lorette, a little outside of what is now the city of Quebec. The Wyandot are a closely related people, whose communities at the time of first contact with the French were west of the territory of the Wendat, and close to the southern shores of Georgian Bay, Lake Huron. The French labelled them Petun because of their involvement in the tobacco trade. The Wendat called them Etionnontateronnon ‘people where there is a mountain or hill,’ owing to their proximity to Blue Mountain and other hills of the Niagara Escarpment. Both peoples were driven out of their homeland mid-17th century through European-allied struggles with the English-connected Haudenosaunee ‘they extend a house,’ known to English and French then as the Iroquois.</jats:p> <jats:p>The translation into English and linguistic analysis are my own, based on what I have learned about the language for over 45 years of work. The inspiration to dedicate my research to the study of an Indigenous language came from Fred Wheatley, an Anishinaabe elder. He ‘lost his tongue’ through his experience in residential schools but regained it from his grandmother. He then dedicated his life to passing on that teaching to others, including me. When I learned that the Wendat people had ‘lost their tongue,’ but that the language was well-recorded and analysed in Jesuit writing, I knew what my life’s work would be.</jats:p>