Fieldwork in Mexico's Mixteca Alta, a highland region in the northwestern portion of Oaxaca, immerses the researcher into a physical encounter with the imposing church complexes that stretch across the mountains. These structures bear witness to a decades-long effort by the Dominicans in the sixteenth century to build churches that would serve as centers to evangelize the local population. The most impressive of the convents is the one at Yanhuitlan, a powerful head town in the Mixteca's southeast. As Alessia Frassani explains in Building Yanhuitlan, the precinct functions as a useful case study to analyze changes in local politics and the role of art in shaping power during the colonial period. Frassani argues that the convent's multiple roles—as ritual center, school, and public building—helped define the way that different social actors negotiated access to land and economic resources. A rich array of sources, including pictorial manuscripts, engravings, and notarial records as well as architectural photographs, crucifixes, and paintings, allow Frassani to reconstruct the convent's complex history.The life of the convent begins with the leveraging of Native labor and the ability to raise capital. The book's first two chapters establish the sociopolitical and economic history of Yanhuitlan during the sixteenth century, when powerful figures, including an influential cacique and a wealthy encomendero, shaped strategic alliances between Dominicans, Spaniards, and the Native elite. One of Frassani's major contentions challenges long-standing narratives in art and architectural history that suggest that a process of Hispanicization gradually but systematically destroyed Indigenous cultural expression. The author forcefully argues that to see things in this light obscures the numerous ways in which Yanhuitecos engaged, renovated, and invested in the convent. The third and fourth chapters examine ritual and evangelical activities through the lens of material culture. Photographs of architectural details of the convent, such as carvings, masonry, statues, and wooden crosses, help the author illustrate the manner in which missionaries “turned painting and books into performative objects capable of moving between official exigencies and local practice” (p. 35). Material culture, Frassani proposes, helps us sharpen our vision of the ways in which different forms of religious practice coexisted despite efforts by authorities to stamp out unorthodox customs.Frassani's microhistorical approach, a deep dive into the goals and expectations of Yanhuitlan's social networks, helps expand our understanding of the strategies used by Indigenous leaders, hereditary Mixtec rulers known as yya, Catholic priests, and Spanish officials to negotiate power. In the fifth chapter, Frassani analyzes an early eighteenth-century complaint against the town of Yanhuitlan by the yya, who sought to restore the privileges that royal authorities had granted to his ancestors in the sixteenth century. He wanted to reclaim the casa del cacique, a dwelling that formed “part of a long Mesoamerican tradition of royal architecture, with residential and political/diplomatic functions, that found new expressions in the early postconquest period” (p. 66). Disputes between parties in Oaxaca typically included witness testimonies, complaints, boundary measurements, and petitions that could date back 200 years. Frassani navigates these records with aplomb, demonstrating not only that towns and rulers used the legal system to mitigate disputes but also that multiple corporate entities in Yanhuitlan eroded as a result of changing religious and cultural norms.The author's commitment to ethnographic research allows her to offer a refreshing account of religion that skillfully connects the present to the past. Images, she writes, circulated widely across social spheres and cut through a variety of ritual practices. In the last chapter, Frassani traces the lives of processional sculptures, finely decorated wooden crucifixes and figures of archangels made during the colonial period. She analyzes the role that these objects play in shaping contemporary discourse on social memory and identity, observing that the shared cost of hosting celebrations during the ritual calendar and gathering for public performances reinforces the bonds of community. Mass migration due to lack of economic opportunities threatens to destroy these long-standing customs and rituals.Building Yanhuitlan looks beyond the architectural details of one of the early colonial era's most impressive buildings. Readers will delight in Frassani's lively prose as much as in the beautiful color plates and the black-and-white images that illustrate every chapter. Likewise, she provides useful appendixes, which include transcriptions of agreements between subject and head towns, contracts with artists, account records, and inventories of religious images. Historians of art and architecture, ethnohistorians, anthropologists, and religious scholars will find Frassani's detailed visual analysis, painstaking archival research, and critical reading of sources thoughtful and well balanced.
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