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Journal articles on the topic 'Ethnohistory'

To see the other types of publications on this topic, follow the link: Ethnohistory.

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Harkin, Michael E. "Ethnohistory's Ethnohistory." Social Science History 34, no. 2 (2010): 113–28. http://dx.doi.org/10.1017/s0145553200011184.

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This article examines the first decades of the field of ethnohistory as it developed in the United States. It participated in the general rapprochement between history and anthropology of mid-twentieth-century social science. However, unlike parallel developments in Europe and in other research areas, ethnohistory specifically arose out of the study of American Indian communities in the era of the Indian Claims Commission. Thus ethnohistory developed from a pragmatic rather than a theoretical orientation, with practitioners testifying both in favor of and against claims. Methodology was flexible, with both documentary sources and ethnographic methods employed to the degree that each was feasible. One way that ethnohistory was innovative was the degree to which women played prominent roles in its development. By the end of the first decade, the field was becoming broader and more willing to engage both theoretical and ethical issues raised by the foundational work. In particular, the geographic scope began to reach well beyond North America, especially to Latin America, where archival resources and the opportunities for ethnographic research were plentiful, but also to areas such as Melanesia, where recent European contact allowed researchers to observe the early postcontact period directly and to address the associated theoretical questions with greater authority. Ethnohistory is thus an important example of a field of study that grew organically without an overarching figure or conscious plan but that nevertheless came to engage central issues in cultural and historical analysis.

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2

Smith, Michael E., Ronald Spores, and Patricia A. Andrews. "Ethnohistory." Man 22, no. 4 (December 1987): 763. http://dx.doi.org/10.2307/2803381.

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3

Harkin, M. E. "Ethnohistory's Ethnohistory: Creating a Discipline from the Ground Up." Social Science History 34, no. 2 (April 21, 2010): 113–28. http://dx.doi.org/10.1215/01455532-2009-022.

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4

V.C.P. "Ethnohistory Conference." Americas 42, no. 4 (April 1986): 503–4. http://dx.doi.org/10.1017/s000316150005241x.

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5

G.M.D. "Andean Ethnohistory." Americas 47, no. 04 (April 1991): 496–97. http://dx.doi.org/10.1017/s0003161500017247.

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6

Berdan, Frances F. "MESOAMERICAN ETHNOHISTORY." Ancient Mesoamerica 20, no. 2 (2009): 211–15. http://dx.doi.org/10.1017/s0956536109990137.

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AbstractResearch in Mesoamerican ethnohistory has made great strides over the past few decades. Innovations and refinements in the field follow several themes, including increased availability and more sophisticated interpretations of pictorial codices, the bringing to light of additional documentary materials and their translations, an increase in research on colonial life, a continuing interest in the Spanish conquest itself, and the development of particularly useful interpretations and perspectives from anthropology, history, and art history. Building on these themes, ethnohistory is in a position to further develop documentary analyses and text translations, encourage multidisciplinary and comparative research endeavors, and generate more sophisticated models for understanding culture change.

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7

Harkin, Michael E. "Ethnohistory at Sixty." Ethnohistory 66, no. 1 (January 1, 2019): 141–43. http://dx.doi.org/10.1215/00141801-7217383.

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8

Lange, Frederick W. "Archaeology and Ethnohistory." Latin American Anthropology Review 4, no. 1 (June 28, 2008): 40–41. http://dx.doi.org/10.1525/jlca.1992.4.1.40.

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9

Bilodeau, Christopher J. "Ethnohistory and Iroquoia." Reviews in American History 40, no. 1 (2012): 18–24. http://dx.doi.org/10.1353/rah.2012.0019.

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10

Axtell, James L. "Humor in Ethnohistory." Ethnohistory 37, no. 2 (1990): 109. http://dx.doi.org/10.2307/482538.

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11

Bloch, M. "The Ethnohistory of Madagascar." Ethnohistory 48, no. 1-2 (January 1, 2001): 293–99. http://dx.doi.org/10.1215/00141801-48-1-2-293.

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12

Barker, Graeme, and A. Bernard Knapp. "Archaeology, Annales, and Ethnohistory." Man 28, no. 3 (September 1993): 600. http://dx.doi.org/10.2307/2804244.

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13

Krech, Shepard. "The State of Ethnohistory." Annual Review of Anthropology 20, no. 1 (October 1991): 345–75. http://dx.doi.org/10.1146/annurev.an.20.100191.002021.

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14

Porter, H. C. "Cant, Colonialism and Ethnohistory." Historical Journal 33, no. 3 (September 1990): 683–92. http://dx.doi.org/10.1017/s0018246x00013601.

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15

Trigger, Bruce G. "Ethnohistory: The Unfinished Edifice." Ethnohistory 33, no. 3 (1986): 253. http://dx.doi.org/10.2307/481814.

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16

Joyce, Arthur A., Andrew G. Workinger, Byron Hamann, Peter Kroefges, Maxine Oland, and Stacie M. King. "Lord 8 Deer “Jaguar Claw” and the Land of the Sky: The Archaeology and History of Tututepec." Latin American Antiquity 15, no. 3 (September 2004): 273–97. http://dx.doi.org/10.2307/4141575.

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AbstractThis article balances current understandings of the political landscape of Postclassic Mesoamerica through a conjunctive analysis of the archaeology and ethnohistory of the Mixtec Empire of Tututepec in the lower Río Verde region of Oaxaca. Tututepec has long been known from ethnohistoric sources as a powerful Late Postclassic imperial center. Until recently, however, little has been known of the archaeology of the site. We discuss the founding, extent, chronology, and aspects of the internal organization and external relations of Tututepec based on the results of a regional survey, excavations, and a reanalysis of ethnohistoric documents. Tututepec was founded early in the Late Postclassic period when the region was vulnerable to conquest due to political fragmentation and unrest. Indigenous historical data from three Mixtec codices narrate the founding of Tututepec as part of the heroic history of Lord 8 Deer “Jaguar Claw.” According to these texts, Lord 8 Deer founded Tututepec through a creative combination of traditional Mixtec foundation rites and a strategic alliance with a highland group linked to the Tolteca-Chichimeca. Archaeological and ethnohistoric evidence indicate that Tututepec continued to expand through the Late Postclassic, growing to 21.85 km2, and at its peak was the capital of an empire extending over 25,000 km2.

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17

Caplan, Allison, James M. Maley, and John E. McCormack. "Bridging Biology and Ethnohistory: A Case for Collaboration." Ethnohistory 67, no. 3 (July 1, 2020): 355–82. http://dx.doi.org/10.1215/00141801-8266379.

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Abstract Interdisciplinary scholarship that combines research questions and methodologies from biology and ethnohistory generates new insights into historical interactions between human and bird populations in ancient and colonial Mesoamerica. Codices, ethnohistorical sources, and surviving feather art point to the religious, economic, and artistic importance of various types of birds to Nahua people. Alongside the well-known resplendent quetzal and lovely cotinga, many additional species were significant to ancient and colonial Nahuas. This article presents potential directions for scholarship that bridge biology and ethnohistory and surveys key resources, including natural history collections and online databases. Finally, the article employs the biological literature to describe eleven bird species of great importance to Nahuas, detailing the species’ appearance and plumage, geographic range, variation, habitat, behaviors, and current status. Ultimately, the article demonstrates how insights from natural history and ethnohistory together allow for a fuller understanding of Nahuas’ material and conceptual interactions with these birds.

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18

Harkin, Michael. "The Ethnohistory of Trump's Inauguration." Anthropology News 58, no. 1 (January 2017): e203-e205. http://dx.doi.org/10.1111/an.307.

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19

Hill, R. M. "Archaeology and Ethnohistory of Iximche." Ethnohistory 53, no. 3 (July 1, 2006): 625–28. http://dx.doi.org/10.1215/00141801-2006-014.

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20

Harms. "Reflections on History and Ethnohistory." Current Anthropology 41, no. 3 (2000): 469. http://dx.doi.org/10.2307/3596498.

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21

Arnold, Jeanne E. "Book Reviews: Archaeology and Ethnohistory." Latin American Anthropology Review 1, no. 2 (May 8, 2008): 74–75. http://dx.doi.org/10.1525/jlca.1989.1.2.74.

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22

Simmons, William S. "Culture Theory in Contemporary Ethnohistory." Ethnohistory 35, no. 1 (1988): 1. http://dx.doi.org/10.2307/482430.

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23

Hoxie, Frederick E. "Ethnohistory for a Tribal World." Ethnohistory 44, no. 4 (1997): 595. http://dx.doi.org/10.2307/482882.

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24

Hicks, Frederic. "Presidential Address: Skepticism in Ethnohistory." Ethnohistory 45, no. 4 (1998): 611. http://dx.doi.org/10.2307/483297.

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25

de la Cruz, Sabina Cruz, and Rebecca Dufendach. "Tepahtihquetl pan ce pilaltepetzin / A Village Healer." Ethnohistory 66, no. 4 (October 1, 2019): 647–66. http://dx.doi.org/10.1215/00141801-7683258.

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Abstract Sabina Cruz de la Cruz presents an auto-ethnohistory, an account written in her native language of Nahuatl based on her community experiences with illness and curing in the Huasteca region of Veracruz, Mexico. She documents her work with two curanderos to improve her poor health. The article is an invaluable record of contemporary, indigenous healing dialogue and traditions, some of which have similarities with colonial-era practices. It is an example of a collaboration between an ethnohistorian and an indigenous scholar writing her own history, and such collaborations will strengthen the field of ethnohistory.

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26

Kisser, Tatyana S. "The Komideutsch: Field Notes on Ethnohistory." Kunstkamera, no. 1 (2018): 144–50. http://dx.doi.org/10.31250/2618-8619-2018-144-150.

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27

Russell, Susan. "Hayase, Shinzo: Mindanao Ethnohistory Beyond Nations." Anthropos 103, no. 2 (2008): 597–98. http://dx.doi.org/10.5771/0257-9774-2008-2-597.

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28

Jones, Kristine L. "Comparative Ethnohistory and the Southern Cone." Latin American Research Review 29, no. 1 (1994): 107–18. http://dx.doi.org/10.1017/s0023879100035342.

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Activities commemorating (positively or negatively) the Columbian quincentenary have moved the story of this encounter out of the libraries, off the dusty shelves of nineteenth-century museums, and back into the political arena where it began. In the United States and Canada, as in Latin America, the search for a “usable history” that would include Native Americans has prompted reassessment and revision of the historiography of Indian-white relations. This research note will review some of the more important ethnohistorical issues raised in North America and comment on possible comparative studies for the Southern Cone.

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29

Jennings, Matthew. "Kiowa Military Societies: Ethnohistory and Ritual." Ethnohistory 58, no. 4 (2011): 736–37. http://dx.doi.org/10.1215/00141801-1333733.

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30

Wunder, J. R. "Native American History, Ethnohistory, and Context." Ethnohistory 54, no. 4 (October 1, 2007): 591–604. http://dx.doi.org/10.1215/00141801-2007-023.

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31

Bauer, W. J. "The Ethnohistory of the Chowchilla Yokuts." Ethnohistory 60, no. 4 (October 1, 2013): 781–82. http://dx.doi.org/10.1215/00141801-2314020.

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32

Rey, Terry. "Toward an ethnohistory of Haitian pilgrimage." Journal de la société des américanistes 91, no. 91-1 (January 5, 2005): 161–83. http://dx.doi.org/10.4000/jsa.2889.

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33

Malmsheimer, Lonna M. "Photographic analysis as ethnohistory: Interpretive strategies." Visual Anthropology 1, no. 1 (November 1987): 21–36. http://dx.doi.org/10.1080/08949468.1987.9966458.

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34

Barry, Detrice G., and Joyceen S. Boyle. "An Ethnohistory of a Granny Midwife." Journal of Transcultural Nursing 8, no. 1 (July 1996): 13–18. http://dx.doi.org/10.1177/104365969600800103.

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35

Snow, David H. "Pueblo Surnames: A Resource for Ethnohistory." Journal of Anthropological Research 75, no. 3 (September 2019): 393–412. http://dx.doi.org/10.1086/704142.

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36

SULLIVAN, PAUL. "Anthropology and Ethnohistory of the Maya." Reviews in Anthropology 43, no. 4 (October 2, 2014): 260–81. http://dx.doi.org/10.1080/00938157.2014.964061.

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37

Lewis, James R., and Alice Beck Kehoe. "The Ghost Dance: Ethnohistory and Revitalization." American Indian Quarterly 14, no. 4 (1990): 399. http://dx.doi.org/10.2307/1184967.

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38

Brettell, Caroline B. "Introduction: Travel Literature, Ethnography, and Ethnohistory." Ethnohistory 33, no. 2 (1986): 127. http://dx.doi.org/10.2307/481769.

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39

Fogelson, Raymond D. "The Ethnohistory of Events and Nonevents." Ethnohistory 36, no. 2 (1989): 133. http://dx.doi.org/10.2307/482275.

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40

ROSS, NORBERT O. "Unconquered Lacandon Maya: Ethnohistory and Archaeology of Indigenous Change:Unconquered Lacandon Maya: Ethnohistory and Archaeology of Indigenous Change." American Anthropologist 108, no. 4 (December 2006): 917–18. http://dx.doi.org/10.1525/aa.2006.108.4.917.2.

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41

Nayak, Kumarmani. "The Ethnohistory of the Bathudi Tribe of Mayurbhanj in Odisha." Researchers VI, no. I (March 10, 2020): 46–55. http://dx.doi.org/10.21276/tr.2020.6.1.an6.

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42

Yankova, Veneta. "The Tatars In Lithuania and Their Ethnohistory." Yearbook of Balkan and Baltic Studies 4 (December 2021): 298–316. http://dx.doi.org/10.7592/ybbs4.12.

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This article focuses on the interpretation and re-interpretation of the history of the Tatar community in Lithuania. It is the result of field studies conducted in 2012, 2015 and 2016 and draws the reader’s attention to Tatar ethnohistory, understood as a story of the past, tracing its main narratives: the settlement of Tatars in this region of Europe, their past and their family genealogies. The analysis finds that the mythology of the settlement is heroic, the central role in it is played by the great prince Vytautas, and the ancestors are presented as noble and loyal warriors. In its main elements (plot, characters), Tatar mythography follows the trajectory of the dominant national narrative, emphasizing the heroic and dignified participation of Tatars in it.

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43

Bartelt, Guillermo. "On the Ethnohistory of Powhatan Ritual Gestures." Anthropos 105, no. 1 (2010): 47. http://dx.doi.org/10.5771/0257-9774-2010-1-47.

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44

Radding, Cynthia. "Cultural Dialogues: Recent Trends in Mesoamerican Ethnohistory." Latin American Research Review 33, no. 1 (1998): 193–211. http://dx.doi.org/10.1017/s0023879100035810.

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45

Kellogg, S. "Philology Plus: New Studies in Mesoamerican Ethnohistory." Ethnohistory 61, no. 4 (October 1, 2014): 785–91. http://dx.doi.org/10.1215/00141801-2799729.

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46

Lambek, M. "Reflections on the "Ethno-" in Malagasy Ethnohistory." Ethnohistory 48, no. 1-2 (January 1, 2001): 301–8. http://dx.doi.org/10.1215/00141801-48-1-2-301.

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47

Riehm, Grace E., Lydia Brambila, Brittany A. Brown, Lauren Collins McDougal, Danielle N. Effre, Robbie Ethridge, Morgan Komlo, et al. "What Is Ethnohistory?: A Sixty-Year Retrospective." Ethnohistory 66, no. 1 (January 1, 2019): 145–62. http://dx.doi.org/10.1215/00141801-7217401.

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48

Meister, Michael W. "Sweetmeats or Corpses? Art History and Ethnohistory." Res: Anthropology and Aesthetics 27 (March 1995): 118–32. http://dx.doi.org/10.1086/resv27n1ms20166921.

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49

Alizadeh, Abbas. "Archaeology, Annales, and Ethnohistory. A. Bernard Knapp." Journal of Near Eastern Studies 56, no. 4 (October 1997): 275–79. http://dx.doi.org/10.1086/468577.

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50

Siegel, Brian. "Chipimpi, Vulgar Clans, and Lala-Lamba Ethnohistory." History in Africa 35 (January 2008): 439–53. http://dx.doi.org/10.1353/hia.0.0003.

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Common to the matrilineal peoples of eastern central Africa is their clan system, and the reciprocal joking or “funeral friendship,” relations that exist between clans with figuratively complementary names (Cunnison 1959:62-71; Richards 1937; Stefaniszyn 1950). This paper, however, focuses on the southeastern Shaba Pedicle, and the anomalous, one-sided joking between the Vulva and (allegedly pubic) Hair clans of the Lala and Lamba chiefs. I suggest that this joking, like the claim that these clans share a common mythical ancestor, is best explained in terms of nineteenth-century Lala and Lamba history, and of their competing claims to the Pedicle's easternmost end. This region of Bukanda lies between the Aushi to the north (in Bwaushi), the Lala and Swaka to the east and south (in Ilala and Maswaka), and the Lamba (of Ilamba) to the west. The main distinction among these closely-related and adjacent peoples, with their similar customs and languages, is in the histories and traditions of their chiefs.The bizarre relationship between the chiefly Vulva and Hair clans is not widely known. I only heard of it during my fieldwork in Ilamba. The Lala, like the Lamba, straddle both the Congolese and Zambian sides of the Shaba Pedicle, and the literature on this region, in both French and English, is fragmentary and marked by an ahistorical and uncritical acceptance of oral traditions. The Lala are probably best known in relation to Mwana Lesa's Watchtower movement of the 1920s (Verbeek 1977,1983). Norman Long's Social Change and the Individual (Manchester, 1968) is the only modern ethnography on the Lala, yet this study of the enterprising Jehovah's Witnesses has little to say about dieir history or clans. Fortunately, Léon Verbeek's Filiation et usurpation (1987) has sorted through the oral and colonial histories, and has paved the way for comparative ethnohistories of the peoples on both sides of the Shaba Pedicle.

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