Colonial Mission Research Articles

PREDATORY STATE-ETHNO REGIONAL RELATIONS, PARASITIC OLIGARCHIC CLASS AND THE RESTRUCTURING QUESTION IN NIGERIA: HOW ETHICAL?

The state, according to Marxian class analysis, is supposed to be an independent and neutral force, standing above all societal forces. Its relations with the society are to maintain order and to treat all sections of the political society on the principles of equity and equality, being a product of a social contract arising from the people. However, the Nigerian state, due to its colonial descent and mission, sowed the seed of disorder by taking side with a section of the society. Determined to leverage one region against another, the state became partisan, exploitative and predatory in character and principle. From the favoured region has emerged a parasitic class, feeding fat on the resources and pains of other regions. Being the beneficiary of state predation, the class has constituted itself into a guardian class for the preservation of the predatory state structure. Consequently, this perceived odious political structure has attracted the concerns of other sections of the country, whose insistence is on having the structure restructured so as to enable each region or zone take its fates into its hands. Four out of the six zones into which the country is divided have lent their support to restructuring, while two (the zones of the parasitic oligarchic class) are in vehement opposition to it. In analogous terms, their opposition is informed by the fear of a parasite losing its host, which corresponds to death.

Prayer and Missionary Movement Beyond the Self

Prayer and Missionary Movement Beyond the Self John G. Flett (bio) INTRODUCTION1 This essay considers the problem and possibility of a mission spirituality. A significant tradition of mission spirituality exists amongst Catholic missionary orders, and Protestant contributions are by no means absent.2 However, in the main, these discussions focus on the link between spirituality and the particular missionary vocation—the spirituality serves this vocation. This article argues in a different direction. The missionary calling in question relates not to a separate vocation; it describes the Christian life as such. If we understand the Christian God to be missionary, as is the common ecumenical position (Ad Gentes §2), a corresponding missionary calling belongs to the being of a Christian. We find our identity in Jesus Christ as we, impelled by the Spirit, move beyond our closed histories and into the history of his mission to the world. The term "mission" is, of course, a contentious one within Western theological discourse. The rejection of a colonial past has included a related tendency to conceive mission not first as an external movement, but as an animus internal to the church. Mission, by this definition, becomes the witness of a community which builds itself up according to its spiritual practices and rhythms. Any externality, any movement of the church into the world, though not precluded, becomes contingent upon this internal dynamic. While a number of positive theological reasons might underlie this interpretive direction, one in particular stands out: we attempt to avoid the problem of missionary colonization by focusing on the spiritual life defined in relation to the church and its practices. There is, however, a counter argument to be made. Much mission theology of the latter half of the 20th century located the problem of missionary imperialism within Western ecclesiologies.3 That is, ecclesiologies which understood mission to be an external and secondary endeavor promoted a colonial mission strategy: mission replicated, in other places, those practices, rituals, and institutions deemed necessary to a proper spiritual witness "at home." Consolidating missionary witness within the church, in other words, produced an external mission method termed colonization. [End Page 246] To be sure, the logic is counterintuitive and counters much ecumenical discussion concerning the nature of the church, but it underlines a particular theological assumption: the prioritizing of worship and a corresponding spiritual life as essential over missionary movement as secondary and unessential. To address the problems related to this more or less firm binary, the following looks to the turning outward of the Christian spiritual life, and to develop better links between this life and its underlying missionary calling. This will be accomplished by using Karl Barth's treatment of invocation as the key act of obedience of the Christian. This understanding of prayer relates to his understanding of the active life and so to the issue of divine/human agency. Finally, the person of the Spirit and the spiritual life are explored. Throughout, prayer as the invocation of God moves the Christian and the Christian community beyond its closed history and toward the witness of the reconciliation of God found in Jesus Christ. THE PROBLEM OF PRIORITIZING OF WORSHIP OVER MISSIONARY MOVEMENT To develop this link between prayer and mission spirituality, it is first necessary to consider the relative ordering of Christian life and spirituality, with its rhythms and practices, over and above that of missionary movement. This ordering is especially evident when considering contemporary ecumenical accounts of the church and its witness. The logic begins with a notion of mission linked to the church's apostolicity and with an affirmation of the Christian community as the primary witness to the Kingdom of God. Grounded in the apostolic tradition, this community is constituted by a range of practices and led in a way derived from and reflective of the gospel. So defined, the processes of Christian formation and sanctification take center stage, and witness is the natural overflow of this proper inward action of upbuilding the Christian koinonia. Witness emerges as the consequence of a sustained process of enculturation into a Christian culture built up from a specific set of practices, symbols, institutions, and rituals, of a "prolonged catechesis" into these institutions...

Hinduisms, Christian Missions, and Tinnevelly Shanars

A Study of Christian colonial missions in 19th Century India.

Missions and Missionaries in the Americas:A Special Teaching and Research Collection of The Americas

For more than 70 years,The Americas, a publication of the Academy of American Franciscan History, has been a leading forum for scholars studying the history of Spanish America's colonial missions. As the articles collected from the journal for this special issue show, the general trend has been to move beyond the hagiographic treatment of missionaries and towards a more complex understanding of the historical roles played by the colonial missions in rural life.

Heads or Tails? Modified Ceramic Gaming Pieces from Colonial California

Modified ceramic disks have been recovered from historic-era sites across the Americas. Small unperforated disks are commonly interpreted as gaming pieces and larger perforated disks are often classified as spindle whorls. Here, we examine these interpretations in light of collections from three colonial-era sites in central California: Mission San Antonio de Padua, Mission San Jose, and the Rancho San Andres Castro Adobe. We argue that the small unperforated disks from our study sites were two-sided dice. These gaming pieces facilitated the social cohesion of Native people living in the large, multiethnic Indigenous communities that formed around Spanish colonial missions and later Mexican-era ranchos.

Ghosts in the Posthuman Machine: Prostheses and Performance in <i>The Chosen Place, the Timeless People</i>

When scholars consider performances within Paule Marshall’s The Chosen Place, the Timeless People, they tend to subscribe to its easy execution—either the revelers in town or the Bournehills residents who reenact Cuffee Ned’s uprising. In thinking about Marshall’s text from a posthuman perspective, in which I consider the posthuman to be the joining, and interaction, of a human and an intelligent machine, I posit that the performance that warrants greater scrutiny in a twenty-first century environment, in which humans gravitate toward the posthuman condition, is Vere’s racing of a USAmerican car upon his return from the U.S. plantation labor scheme. During the race the Opel’s performance eventually gains it a kind of sentience that outstrips Vere’s and enables both of their destruction. This kind of destructive performance is seen in another machine in the novel, the cane rollers that extract the juice from the sugar cane plants on the island. The difference between the cane rollers and the Opel lies in their types of performance: while the cane rollers’ actions are repetitive, the Opel’s performance relies on reenactment. Both, however, are extensions of the colonial mission, and both result in the subjugation of the descendants of Bournehills’ slaves. For these descendants effective resistance comes in the form of the reenactment of Cuffee Ned’s uprising through their carnival performance. This mode of reenactment is limited, however, to the period of time in which the carnival operates. Another mode of resistance to the destructive impulse of the machines lies in the deployment of Caribbean folklore characters and their characteristics that tend to feature enhanced modes of mobility. Because the descendants of the sugar cane estates still rely on the cane rollers in order to extract their cane, this also becomes a limited mode of reenactment. The only true way to usurp the colonial authority of either machine is for the descendants to develop, like Merle, a vibrant mode of mobility that allows them to escape the machines’ valence by leaving the island. For most of the descendants, however, this proves difficult, and it results in a cycle of dependence underscored by high rates of character mortality in the novel.

The Impossible Ancien Régime colonial: Postcolonial Haiti and the Perils of the French Restoration

The Impossible Ancien Régime colonial: Postcolonial Haiti and the Perils of the French Restoration This article discusses the consequences of Napoleon's downfall for the world's first modern post-slavery state, Haiti. It focuses on the interplay between the French colonial office's diplomatic missions that were lobbied by dispossessed planters to recover the lost colony and the Haitian propaganda to guarantee national independence. These relations ultimately contributed to a shift in French colonial politics towards Haiti, from military conquest and re-enslavement to financial indemnification. Taking the rhetoric of pacification beyond Europe, French diplomacy presented racial hierarchies as an extension of the 1814 compromise between old and new elites in metropolitan France. The Haitian side, however, insisted on the sharp contradiction between the supposed reconciliation in France and a quasi-restoration of the Ancien Régime colonial. Drawing on Haitian, French and British source material, this article analyses how Haitian propaganda attacked the precarious political legitimacy of Restoration France from an extra-European viewpoint to exert pressure on European colonial politics. Relying on Haiti as a model for slave emancipation, British abolitionists significantly contributed to excluding the option of the Ancien Régime colonial. The debate on Haiti's future forced Louis XVIII's government to ponder the political risks of colonial restoration. In the outcome, financial indemnification became France's primary condition for recognising Haitian independence in 1825.

Geography and Law in Almayer's Folly

In his preface to Almayer’s Folly, written soon after the novel’s completion Conrad takes issue with Alice Meynell’s recent article on “decivilisation.” “I am content to sympathise with common mortals” he writes, “no matter where they live; in houses or in huts, in streets under a fog or in the forests behind the dark line of dismal mangroves that fringe the vast solitude of the sea” (Conrad, Almayer’s Folly 3). At first reading, Conrad seems to peddle the very same prejudices he critiques in Alice Meynell: Jim-Eng, the Chinese opium wreck; Taminah, the impassive oriental woman inured against pain; Almayer himself, the Indo-European ruined by his own fantasies of fortune and unable ever to return to the European world he reveres. Each are stock characters amongst many more in the novel playing a part little different from those given to them by the popular authors whose works Meynell dismisses. What distinguishes them is the narrative context into which they are put, whose machinations throw into relief the instability of the rule of law and of the “civilizing” mission of colonialism. Conrad’s time in South East Asia was one of particular political and legal transformation for Borneo, the repercussions of which Conrad translates directly into Almayer’s Folly. My argument is that his sympathies with the colonized are expressed less through individual characters but rather through the complexities, frustrations and indeterminacies that arise out of the colonial enterprise. A key concern for Conrad, therefore, is the problem of justice in an international setting. As I argue, long before the publication of “Geography and Some Explorers,” Conrad’s fiction was already illuminating the inconsistencies that emerge in the process of putting (international and transnational) law into practice in the indeterminate spaces of colonial geography.

The History and Legacy of Popular Narratives about Early Colonial Missions to Greenland and Australia

In this essay I trace the development of popular narratives around early Christian missions to Greenland and Australia and ask what influence these narratives still have on the ways in which Christian mission is represented and understood. In order to do this, I consider the ways in which Christian missionary activity during the first fifty years of colonization in each context was represented at the time and has since been represented in newspaper articles written in Danish, Greenlandic, and English. I argue that the specific colonial formations and the distinct histories of anthropological discourse on indigenous peoples in Australia and Greenland led to the development of two quite different narratives about the history, and the outcomes, of missionary activity in the two locations. Finally, I investigate the ways in which the histories of early Christian missions in the two contexts are currently represented in high school curricula in Denmark, Greenland, and Australia, arguing that the popular narratives of the eighteenth, nineteenth, and twentieth centuries still play a part in how we understand these histories. While levels of knowledge and understanding of the histories of Christian missions to Greenland and Australia vary greatly both between and within countries, I suggest that the content of earlier representations still influences how contemporary Danes, Greenlanders, and Australians understand their colonial mission histories.

German Colonial Missionaries and the Majimaji Memorials in Southern Tanzania

This article considers the role of missionaries in constructing memorials to the Majimaji sites at Mikukuyumbu, Nyangao, and Maposeni in southern Tanzania. The Majimaji war is one of the most important events in the history of Tanzania as the first attempt for freedom from colonial domination. Although the government of Tanzania constructed the National Majimaji Museum, it has failed to commemorate all battle sites with built memorials. On the other hand, missionaries have constructed memorials in all the areas where bishops, priests, and nuns were killed during the Majimaji war. Missionary memorials have been used by Southern Tanzanians—missionaries, Christians, and non-Christians. Thus, the analyses of the missionary Majimaji memorials and the use of the memorials by both missionaries and the people of southern Tanzania provides a picture of how battle sites are memorialized by different agents.

Transporting Concepts of ‘Native’ Land as Birthright between Fiji and Australia’s North

This article focuses on the experiences at two Methodist communities in the Pacific and their assertions of sovereignty from the 1920s to the 1960s. It explores the connections between two nodes of the Methodist Mission – Fiji and Australia’s Northern Territory – through one missionary, Kolinio Saukuru. While there were moments of great political mobilisation at each site, efforts to assert Indigenous land ownership and autonomy were hampered by persistent racialized views of the ‘native’ amongst missionaries and the colonial state. This article engages with questions emerging from the histories of colonial missions, particularly whether missions aligned with colonial administrations on strategies of governance. However, it also points to the need to think beyond national boundaries when studying mission histories. An examination of the Methodist Overseas Mission using a transnational framework illuminates a network of Indigenous people who worked to protect what some missionaries and anthropologists considered an Indigenous ‘birthright’: the land. This study therefore expands on the existing historiography of colonial missions, of Indigenous labour, and of land rights activism in Fiji and Australia’s north.

Reflections on a missional ecclesiology for Africa's expressions of Christianity through the Tswana lens

The continent of Africa has indubitably shown exponential growth in the spread on the Christian faith since its introduction by colonial missionaries. It can thus be argued that a plurality of African Christianities thrive on African soil and are exported, through missionaries, to the developed world. This growth in Christian converts does not come without challenges to the future of the Church in Africa; these challenges abound and need to be articulated and worked through contextually and biblically.Intradisciplinary and/or interdisciplinary implications: This article seeks to explore four missional challenges to African ecclesiology under a broad understanding of what can be termed a missional ecclesiology through utilising the Tswana world view as a case study. The article will challenge readers on the importance of continuity within the Christian faith in terms of a holistic biblical world view while touching on the overarching importance of contextualisation and Gospel adaptation. The article proposes a missional epistemological identity as opposed to a typical Western epistemological approach to mission work and contextualisation within the safeguards of an evangelical anchor. The interdisciplinary nature of this study is such that it deals with anthropological realities within a historical framework that impact in the traditional ways Christian practitioners approach the mission of God through his church in Africa specifically. The article challenges the comfortable and complicit attitudes related to the evident growth in Christian faith in Africa with the sobering reality of discernment in praxis and missional enterprise.

Reproducing the British Caribbean: Sex, Gender, and Population Politics after Slavery by Juanita DeBarros (review)

Reviewed by: Reproducing the British Caribbean: Sex, Gender, and Population Politics after Slavery by Juanita DeBarros Katherine Paugh Juanita DeBarros. Reproducing the British Caribbean: Sex, Gender, and Population Politics after Slavery. Chapel Hill: University of North Carolina Press, 2014. 296 pp. $32.95 (978-1-4696-1605-6). This fascinating study of the history of reproduction traces efforts by imperial and local government officials and agencies, as well as philanthropic organizations, to tailor the size and health of populations in the British Caribbean colonies to political and economic demands. The book traces an intriguing evolution in the aims of population policy. In the mid-nineteenth century, in the immediate aftermath of the emancipation of enslaved Afro-Caribbeans, many colonial officials and wealthy landowners saw the promotion of reproduction among both Afro-Caribbeans and East Indian indentured laborers as an antidote to the declining profitability of Caribbean plantations. Consequently, during the late nineteenth and early twentieth centuries, schemes to promote formal training for midwives emerged alongside philanthropic “baby saving leagues” aimed at promoting hygienic practices among working class mothers. These maternal and child welfare initiatives were initially staffed primarily by white British women. Single women who were older and of “less attractive appearance” were seen as particularly qualified to provide the asexual yet maternalistic care of a “benevolent colonialism” (pp. 96, 100). By the early twentieth century, however, the growth of pan-Africanism and the rising influence of creole politicians and labor leaders led to the growing involvement of middle class women of color with philanthropic organizations such as the Garveyite Black Cross Nurses. This opportunity to publicly espouse a “maternalist” perspective aimed at racial uplift helped to cement these women’s status in colonial society (p. 123). This focus on racial uplift, ironically, coincided with a growing interest in eugenics among some colonial officials and medical experts during the early twentieth century and the concomitant assertion that reproductive policy should focus on cultivating only the best “stock” while discouraging childbearing among the unworthy. By the mid-1930s, in the context of violent protests that swept through the Caribbean, concerns about overpopulation among Afro-Caribbean workers escalated into a proposal by a government committee in Bermuda for the compulsory sterilization of the parents of illegitimate children. This proposal was bashfully deferred by colonial officials and angrily condemned by radical advocates for the Caribbean working class. Nonetheless, the report of the Moyne commission, a British government inquiry to investigate the causes of protests in the region, emphasized the problems created by overpopulation. De Barros thus skillfully connects the political and economic history of the Caribbean with key shifts in the aims, strategies, and personnel of colonial and imperial organizations focused on shaping reproduction. The tendency of colonial officials to associate the size and health of Caribbean populations with the effects of moral and sexual vice is also a theme that runs throughout the book. The supposed lack of civilized sexual mores in the Caribbean was, in fact, marshaled by colonial officials at various times to explain both underpopulation and overpopulation. The civilizing mission of British colonialism thus provided a sustained and adaptable rationale for governmental [End Page 157] intervention in Afro-Caribbean reproduction. Disease, too, was frequently seen as a consequence of colonial barbarism with unfortunate consequences for Caribbean populations. DeBarros discusses medical discourses surrounding cholera, hookworm, malaria, and venereal disease, in which the language of hygiene was employed by both colonial officials and London-based experts in tropical medicine to condemn the “racial habits” of Afro-Caribbeans (p. 155). Yet significantly, some Caribbean physicians who gathered at a multiethnic regional conference in 1921 rejected racialized ideas about hygiene, arguing that in fact unsanitary habits in the Caribbean were more attributable to social and working conditions in the region. Overall, the book focuses on governmental and philanthropic interventions in the Caribbean, and on the perspectives of the colonial officials and medical personnel who carried out these interventions. Through their stories, we catch glimpses of the practices of those working people who were targets of intervention. We hear, for example, of the objections of a public health educator in Guyana to the local practice of giving infants tea in their mothers’ absence, and...

Pre‐hispanic pigments and Italian renaissance designs at Spanish colonial missions churches in Northern Mexico

AbstractThis article presents the early ATR‐FTIR and FORS results of the analysis carried out in five polychrome wooden ceilings from different Jesuit Spanish colonial mission churches. These mission churches date between 1674 and 1723 and are located in the rural villages of Santa Maria, Cusihuiriachi, Coyachi, La Joya, and Rosario in the Northern Mexican State of Chihuahua. The decorative motifs in all five church sites were executed using a similar color palette and painting technique although the pictorial quality differs from one site to the next. The samples collected from the interior of the La Asunción de Santa María de Cuevas are of considerable importance as this site is one of the most significant models of colonial architecture, containing some of the oldest examples of colonial figurative art in Northern Mexico. The scope of this research is to identify and compare the pigments and techniques used in the decorative surfaces of these five selected mission churches. Preliminary FTIR results have unexpectedly determined the presence of indigo and cochineal (not traditionally used among Chihuahua natives) and possibly a mixture of both to produce different tones to decorate the wooden ceilings and choirs of the five missions studied. © 2016 Wiley Periodicals, Inc. Col Res Appl, 41, 289–293, 2016

The Anatomical Perspective: Epistemology and Ethics in a Colonial Missionary Clinic

AbstractFor Dutch Calvinist missionaries in Central Java, two events bookended the radically transformative decade of the 1890s. The first, at the start of the decade, was the severing of relations with a charismatic Javanese leader named Sadrach, a decision that marked a redoubled commitment to suppress local Christian syncretism and to promote Calvinist orthodoxy in its stead. The second, at the decade's end, was the establishment of a modern clinic to serve as the flagship institution of a reformulated and reinvigorated missionary project. This article considers how these two seemingly disparate events are related. It suggests that much of what was troubling to missionaries about Sadrach and his indigenous Christian movement involved their understandings and uses of the body. I then consider how the mission attempted to use modern clinical experience and the anatomical perspective to address a range of ethical and epistemological problems posed by Sadrach and his followers' understandings of the body. The modern clinic would serve as a key pedagogical and disciplinary tool for the reordering of a vocabulary and syntax of bodies and souls, a grammar of religious and social expression.

A Sense of the Heart: Christian Religious Experience in the United States by Bill J. Leonard

Reviewed by: A Sense of the Heart: Christian Religious Experience in the United States by Bill J. Leonard Emily Suzanne Clark A Sense of the Heart: Christian Religious Experience in the United States. By Bill J. Leonard. (Nashville: Abingdon Press. 2014. Pp. xii, 380. $45.00 paperback. ISBN 978-1-4267-5490-6). In A Sense of the Heart: Christian Religious Experience in the United States Bill Leonard offers a broad historical narrative that seeks “to define, describe, and analyze various elements of religious experience across a wide spectrum of religious communities where varying expressions of religious liberty and pluralism exist” (p. 3). Traversing the Atlantic Ocean, the book begins in sixteenth-century Europe and ends with the spiritual seekers of twenty-first-century America. Leonard provides a readable and approachable overview that will make an excellent read for those interested in learning about Christianity in America and will work well in an undergraduate classroom. Readers who are well versed in American Christian history will recognize all the usual suspects and key players, but they likely will learn some new, interesting details along the way. The first chapter outlines what Leonard means by the term religious experience with nods to William James, Mircea Eliade, Ann Taves, Rudolph Otto, and others. In short, Leonard is not interested in doctrine and dogma; rather, he focuses on what Christians did and how they felt. With such an aim, it is no surprise that the book’s title comes from Jonathan Edwards’s 1746 work A Treatise on Religious Affections (and Leonard references Edwards throughout the book). The chapters that follow take the reader through American Christian history and cover a wide range of individuals and communities. Chapters are both thematic and chronological, and they center on topics like colonial America, revivalism, liberal or esoteric Christian experience (transcendentalism and spiritualism), communitarianism, African American Christianity, Pentecostalism, Catholicism, and modern-day America. This is a wide range of American Christians and experiences, and Leonard brings them together in a narrative that reads and flows with [End Page 638] ease. Readers of The Catholic Historical Review will be particularly interested in chapter 9, which describes the development of American Catholicism, including John Gother’s colonial “Garden of the Soul” devotions, nineteenth-century immigration, Dorothy Day and Catholic social justice, the Second Vatican Council, and Thomas Merton. Despite the book’s attention to Christian diversity, it is still a traditional narrative of American Christianity. Although there is reference to colonial missions to Indians, Native Christian voices are noticeably lacking in A Sense of the Heart. At the close of the book’s first chapter, Leonard notes that his narrative will examine “the nature and diversity of religious experience in light of such distinct religiocultural issues as pluralism, voluntarism, religious freedom, democratic idealism, and Protestant privilege in the US” (p. 22). In light of the missing Indian experiences and the single chapter on black Christians, it might have been more accurate to write “white Protestant privilege.” Although it is a traditional story of American Christianity, with supplemental readings the book will work well in an undergraduate classroom. It provides a solid base narrative and introduces students to various theoretical ideas about religious experience. Leonard’s clear distillation of James, Taves, and others in chapter 1 provides a primer for reading and analyzing the religious experiences that abound in the following chapters. Emily Suzanne Clark Gonzaga University Copyright © 2016 The Catholic University of America Press

Impacts of Global Christian Engagement on Economic Development vis-a-vis Human Trafficking Elimination Efforts

Christians have engaged in economic development projects ever since the early days of the colonial period. The gap between religion and economics has only increased over time as groups from both fields are guilty of distancing themselves and their work from the categorical “other.” Such a tendency perpetuates mutual misunderstandings of the opposite members’ motivations for involvement in economic enterprises. We have seen an unprecedented response of NGOs to global issues such as poverty and human trafficking, however these problems are too big for organizations to attempt to tackle alone or unilaterally. Now more than ever, there is a need for multiparty communication, coordination, cooperation and collaboration efforts between faith-based organizations and their secular counterparts. This paper argues that current trends toward global economic development are a direct result of earlier Christian colonial missions, thus religious rhetoric is a constitutive element of contemporary discourses on development. This paper pays particular attention to faith dialogues and interfaith commitments--or lack thereof--regarding anti-trafficking initiatives worldwide.

Fray Angélico Chávez and the Colonial Southwest: Historiography and Rematerialization

In the summer of 1924, townspeople recount, 14-year-old Manuel Chávez built models of colonial New Mexico mission churches in the dirt outside Our Lady of Guadalupe Church in the village of Peña Blanca. He was staying with the Franciscan friars after expressing his desire to enter the seminary, where he would become the first native New Mexico Hispano to be ordained a Franciscan priest in the centuries since the Spanish colonization. Still a boy, but one who was about to embark on a life-changing path, the small missions he playfully constructed in the dirt and staunchly protected foretold the strategy of rematerialization that would characterize his future: he would become a pioneering Franciscan historian who organized and interpreted the vast collection of Catholic Church documents from the colonial period in New Mexico through the twentieth century. The author of two dozen books and over 600 shorter works, Fray Angélico Chávez (1910–1996) was a visual artist, literary figure, historian, genealogist, translator, and church restorer—one of New Mexico's foremost twentieth-century intellectuals.

Saints and Citizens: Indigenous Histories of Colonial Missions and Mexican California

List of Maps and Figures Acknowledgments Introduction: Saints and Indigenous Citizens 1. Colonial Settlements on Indigenous Land 2. Becoming Indian in Colonial California 3. The Politics of the Image 4. All the Horses Are in the Possession of the Indians: The Chumash War 5. We Solicit Our Freedom: Citizenship and the Patria 6. Indigenous Landowners and Native Ingenuity on the Borderlands of Northern Mexico Conclusion: Indigenous Archives and Knowledge Appendix Notes Bibliography Index

Indigenous Landscapes and Spanish Missions: New Perspectives from Archaeology and Ethnohistory

Indigenous Landscapes and Spanish Missions: New Perspectives from Archaeology and Ethnohistory