Journal articles on the topic 'Missions – Mexico – History'
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1
Rausch, Jane M. "Frontiers in Crisis: The Breakdown of the Missions in Far Northern Mexico and New Granada, 1821–1849." Comparative Studies in Society and History 29, no. 2 (April 1987): 340–59. http://dx.doi.org/10.1017/s0010417500014547.
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The decline of the missions in far northern Mexico during the age of Santa Anna has attracted the attention of several scholars. Most recently David Weber in The Mexican Frontier, 1821–1846 has identified many complex national and regional factors that contributed to their demise, arguing that in the cases of California and Texas the government's secularization policy played a decisive role, while the reductions—towns of Indians converted to Christianity—in Arizona “crumbled by default” and in New Mexico were quietly abandoned by the clergy.1 (The term secularization means the replacement of state-supported missionaries from religious orders (regular clergy) with parish-supported priests obedient to the ecclesiastical hierarchy (secular clergy).) Many of these same destructive forces operated in New Granada (modern Colombia), where the once thriving missions on the eastern llanos frontier all but disappeared by the mid-nineteenth century. In striking contrast to the Mexican governments, however, those in New Granada were determined to revitalize the missions. A review of their unsuccessful efforts, when compared with the process in far northern Mexico, offers fresh insight into the viability of the mission as a frontier institution in Spanish America during the early national period.
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Jackson, Robert H., Charles W. Polzer, Thomas H. Naylor, Thomas E. Sheridan, Diana Hadley, Thomas E. Sheridan, and Charles W. Polzer. "The Jesuit Missions of Northern Mexico." Hispanic American Historical Review 73, no. 2 (May 1993): 312. http://dx.doi.org/10.2307/2517774.
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Jackson, Robert H. "The Jesuit Missions of Northern MexicoThe Franciscan Missions of Northern Mexico." Hispanic American Historical Review 73, no. 2 (May 1, 1993): 312–13. http://dx.doi.org/10.1215/00182168-73.2.312.
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Duggan, Marie Christine. "With and Without an Empire." Pacific Historical Review 85, no. 1 (February 1, 2016): 23–71. http://dx.doi.org/10.1525/phr.2016.85.1.23.
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Conventional wisdom has it that, in the eighteenth century, California’s mission Indians labored without recompense to support the Spanish military and other costs of imperial administration. This article challenges this conventional wisdom, arguing that it was not until the Spanish empire unraveled in the nineteenth century that Indians labored at missions with little compensation. Spain stopped subsidizing California in 1810, at which point the systematic non-payment of Christian Indians for goods supplied to the California military was implemented as an emergency measure. In 1825, independent Mexico finally sent a new governor to California, but military payroll was never reinstated in its entirety. Not surprisingly, most accounts of military confrontation between California Indians and combined mission/military forces date from the 1810 to 1824 period. By investigating an underutilized source—account books of exports and imports for four missions—the article explores two issues: first, the processes of cooptation inside missions up to 1809, and secondly, the way that Spain’s cessation of financing in 1810 affected the relationship with Indians.
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Calderón, Marco. "Rural Education and the State in Mexico: The Legacy of Elena Torres Cuellar." Teachers College Record: The Voice of Scholarship in Education 124, no. 10 (October 2022): 40–62. http://dx.doi.org/10.1177/01614681221139526.
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Background/Context: This article is part of a broader investigation of the sociocultural history of rural education in Mexico that focuses on federally financed “social experiments,” the main purpose of which was to find “effective” methods to educate and “civilize” the rural population, especially Indigenous people. Purpose/Objective: Although the contributions of Elena Torres Cuellar, a graduate of Columbia University’s Teachers College, to rural education in Mexico were very important, comparatively little is known about her life and legacy. Research Design & Data Collection: This historical essay uses archival and primary sources to recover fundamental aspects of the legacy of Elena Torres Cuellar in the history of Mexican rural education in the context of the construction of the postrevolutionary state and political system. The article approaches this legacy through analysis of Torres’s career trajectory, emphasizing her work for the Secretariat of Public Education. Conclusions: Elena Torres Cuellar had a big influence on the organization of Mexico’s Cultural Missions and other projects in rural education. Torres Cuellar’s studies on rural education at Teachers College under the mentorship of Mabel Carney in 1925 and 1926 were fundamental to Torres’s life and work. The importance of women educators and social workers as well as their empowerment are central themes in her life and career.
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Guest, Francis F. "The Patente of José Gasol, October 1. 1806." Americas 49, no. 2 (October 1992): 207–31. http://dx.doi.org/10.2307/1006991.
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A patente, in the ecclesiastical sense of the term, was an official letter expedited by a prelate and addressed to his religious subjects. Both the Father Guardian of the College of San Fernando in Mexico City and the Father President of the Franciscan missions in Alta California were regarded as prelates in the canonical sense of the term. Consequently, the friars who worked in these missions were held by religious vows to obey the admonitions and instructions in such documents. Patentes sent by the guardian of the college to his missionaries in Alta California dealt with the administration of the missions and the observance of the religious life and were supposed to be transcribed or at least summarized in a book intended for that purpose and called a Libro de Patentes.
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Langer, Erick D., and Robert H. Jackson. "Colonial and Republican Missions Compared: The Cases of Alta California and Southeastern Bolivia." Comparative Studies in Society and History 30, no. 2 (April 1988): 286–311. http://dx.doi.org/10.1017/s0010417500015206.
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In Latin America missions have traditionally played a large role in conquering and incorporating native populations into dominant society. Most studies of the missionary enterprise have focused on the colonial period, when the missions reached their high point. The Jesuit missions in Paraguay and the Franciscan missions of central and northern Mexico, for example, ruled over vast territories and thousands of Indians. Although these institutions and their leaders have been widely studied because of their importance and visibility for colonial Latin America, it is not often recognized that missions continued to play a crucial role in the frontier development of the region even after the Spanish and Portuguese had been driven from the continent. Throughout the republican period, missionaries from many orders and creeds became critically important actors who, to a large degree, determined the shape of relations between native peoples and national society. This is quite clear even today in the Amazon basin, where missionaries often provide the natives' first exposure to Europeanized society.
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Mann, Kristin Dutcher. "Christmas in the Missions of Northern New Spain." Americas 66, no. 03 (January 2010): 331–51. http://dx.doi.org/10.1017/s0003161500005769.
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In 1982, native historian Joe Sando vividly described the Christmas season at Jémez Pueblo in northern New Mexico. Throughout the pueblo, figures of the Christ Child lay on display in homes in prominent, specially-decorated areas representing the stable in Bethlehem. During his childhood, Sando remembered that Hemish families roasted corn in their fireplaces, while elders drew pictures of wild game animals and birds, as well as important crops, on the wall next to the fireplace, in hopes that the birth of Christ would also result in the birth of the animals and plants drawn on the wall. In Jémez today, although the roasting of corn and drawings on the fireplace walls have been replaced by the exchange of gifts and watching television, some seasonal customs continue. Pine logs for communal bonfires rest neatly in square piles in front of each home. Christmas Eve bonfires attract the newborn Infant Jesus, and children gleefully play and dance around them. When the fires die out, the Hemish return to their homes to await midnight mass. After mass at the church, worshipers follow the newborn Infant in procession through the community. The next morning, as the first rays of daylight become visible in the east, animal dancers appear on the hilly skyline to the east and southwest. By the time the sun leaves the eastern horizon, the animals have arrived in the village, gathering in front of the drummers, who sing welcoming songs. The people arrive to welcome the animals, who process to the plaza, where they dance all day.
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Mann, Kristin Dutcher. "Christmas in the Missions of Northern New Spain." Americas 66, no. 3 (January 2010): 331–51. http://dx.doi.org/10.1353/tam.0.0214.
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In 1982, native historian Joe Sando vividly described the Christmas season at Jémez Pueblo in northern New Mexico. Throughout the pueblo, figures of the Christ Child lay on display in homes in prominent, specially-decorated areas representing the stable in Bethlehem. During his childhood, Sando remembered that Hemish families roasted corn in their fireplaces, while elders drew pictures of wild game animals and birds, as well as important crops, on the wall next to the fireplace, in hopes that the birth of Christ would also result in the birth of the animals and plants drawn on the wall. In Jémez today, although the roasting of corn and drawings on the fireplace walls have been replaced by the exchange of gifts and watching television, some seasonal customs continue. Pine logs for communal bonfires rest neatly in square piles in front of each home. Christmas Eve bonfires attract the newborn Infant Jesus, and children gleefully play and dance around them. When the fires die out, the Hemish return to their homes to await midnight mass. After mass at the church, worshipers follow the newborn Infant in procession through the community. The next morning, as the first rays of daylight become visible in the east, animal dancers appear on the hilly skyline to the east and southwest. By the time the sun leaves the eastern horizon, the animals have arrived in the village, gathering in front of the drummers, who sing welcoming songs. The people arrive to welcome the animals, who process to the plaza, where they dance all day.
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Morales, Francisco. "Mexican Society and the Franciscan Order in a Period of Transition, 1749-1859." Americas 54, no. 3 (January 1998): 323–56. http://dx.doi.org/10.2307/1008413.
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Four years before the suppression of male religious orders in Mexico (1859) the Minister of Justice and Ecclesiastical Affairs, Ezequiel Montes, asked the provincials to inform him on the number of friars, their activities and their monasteries' properties (December 22, 1855). The data, which began arriving to the Minister in January 1856, provides some of the most complete information on the nineteenth century Franciscans in Mexico. Comparing this data with what is available for the end of eighteenth century we can draw the following comparative table.A quick glance at these figures reveals the great deterioration through which the order had gone in a period of seventy years. From 1786 and 1856 the Franciscans had lost three fifths of their members, two fifths of their monasteries and four fifths of their missions. It can be pointed out as a counterweight that, during the same period, two colleges of Propaganda Fide were founded: Orizaba in 1799, and Zapopan in 1812.l But it also should be noted that during the same time a province disappeared, Yucatan.2 The general conclusion, then, is that in no other period of their presence in Mexico, had the Franciscan
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Barr, Juliana. ":Feast of Souls: Indians and Spaniards in the Seventeenth‐Century Missions of Florida and New Mexico." American Historical Review 113, no. 4 (October 2008): 1146–47. http://dx.doi.org/10.1086/ahr.113.4.1146.
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Kessell, John L. "Feast of Souls: Indians and Spaniards in the Seventeenth-Century Missions of Florida and New Mexico." Hispanic American Historical Review 86, no. 4 (November 1, 2006): 825–27. http://dx.doi.org/10.1215/00182168-2006-061.
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Cutter, Charles, and J. Manuel Espinosa. "The Pueblo Indian Revolt of 1696 and the Franciscan Missions in New Mexico: Letters of the Missionaries and Related Documents." Western Historical Quarterly 21, no. 1 (February 1990): 95. http://dx.doi.org/10.2307/969000.
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y Valencia, Robert Himmerich, and J. Manuel Espinosa. "The Pueblo Indian Revolt of 1696 and the Franciscan Missions in New Mexico: Letters of the Missionaries and Related Documents." Ethnohistory 37, no. 4 (1990): 460. http://dx.doi.org/10.2307/482872.
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Fromont, Cécile. "Penned by Encounter: Visibility and Invisibility of the Cross-Cultural in Images from Early Modern Franciscan Missions in Central Africa and Central Mexico." Renaissance Quarterly 75, no. 4 (2022): 1221–65. http://dx.doi.org/10.1017/rqx.2022.331.
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This article considers a corpus of images created between 1650 and 1750 within Italian Capuchin missions to Kongo and Angola. It demonstrates how these visual creations, though European in form, craftsmanship, and intended audience, were in fact penned by encounter and the products of cross-cultural interactions. Contrasting the Central African images with two well-known and oft-studied Franciscan visual projects from early colonial Mexico, the article further reflects on the stakes of making visible the mixings present, but often overlooked or silenced, in early modern images born from encounters between Europeans and the people they considered their Others.
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Bird, Richard M. "Tax Reform in Latin America: A Review of Some Recent Experiences." Latin American Research Review 27, no. 1 (1992): 7–36. http://dx.doi.org/10.1017/s0023879100016599.
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Not since the heyday of foreign tax missions in the 1960s has tax reform been discussed as intensively in Latin America. During the 1980s, major tax reforms took place in Mexico, Bolivia, Argentina, and Colombia, and somewhat similar reforms occurred in the previous decade in Chile and Uruguay. Moreover, tax reform seems to be climbing higher on the policy agenda in countries as diverse as Guatemala, Venezuela, Paraguay, and Peru.
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Ganson, Barbara. "The Evueví of Paraguay: Adaptive Strategies and Responses to Colonialism, 1528-1811." Americas 45, no. 4 (April 1989): 461–88. http://dx.doi.org/10.2307/1007308.
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The Evueví (commonly known as the “Payaguá”), a Guaycuruan tribe in southern South America, dominated the Paraguay and Paraná rivers for more than three centuries. Non-sedentary, similar in nature to the Chichimecas of northern Mexico and the Araucanians of southern Chile, the Evueví were riverine Indians whose life was seriously disrupted by the westward expansion of the Spanish and Portuguese in the Gran Chaco and Mato Grosso regions. This study will identify Evueví strategies for survival and analyze the nature of intercultural contact between the Indian and Spanish cultures. A study of the ethnohistory of the Evueví contributes to an understanding of the cultural adaptation of a non-sedentary indigenous tribe on the Spanish frontier whose salient features were prolonged Indian wars, Indian slavery, and missions. Such an analysis also provides an opportunity to analyze European attitudes and perceptions of a South American indigenous culture. Unlike other Amerindians, the unique characteristic of the Evueví was that Europeans perceived them as river pirates during the colonial era.
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Murtha, Timothy M., Eben N. Broadbent, Charles Golden, Andrew Scherer, Whittaker Schroder, Ben Wilkinson, and Angélica Almeyda Zambrano. "Drone-Mounted Lidar Survey of Maya Settlement and Landscape." Latin American Antiquity 30, no. 03 (August 27, 2019): 630–36. http://dx.doi.org/10.1017/laq.2019.51.
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We conducted unmanned aerial vehicle lidar missions in the Maya Lowlands between June 2017 and June 2018 to develop appropriate methods, procedures, and standards for drone lidar surveys of ancient Maya settlements and landscapes. Three site locations were tested within upper Usumacinta River region using Phoenix Lidar Systems: Piedras Negras, Guatemala, was tested in 2017, and Budsilha and El Infiernito, both in Mexico, were tested in 2018. These sites represent a range of natural and cultural contexts, which make them ideal to evaluate the usefulness of the technology in the field. Results from standard digital elevation and surface models demonstrate the utility of deploying drone lidar in the Maya Lowlands and throughout Latin America. Drone survey can be used to target and efficiently document ancient landscapes and settlement. Such an approach is adaptive to fieldwork and is cost effective but still requires planning and thoughtful evaluation of samples. Future studies will test and evaluate the methods and techniques for filtering and processing these data.
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Radding, Cynthia. "From the Counting House to the Field and Loom: Ecologies, Cultures, and Economies in the Missions of Sonora (Mexico) and Chiquitanía (Bolivia)." Hispanic American Historical Review 81, no. 1 (February 1, 2001): 45–87. http://dx.doi.org/10.1215/00182168-81-1-45.
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Trota Jose, Regalado. "Images of Dominican Saints and Blessed in the Philippines." Philippiniana Sacra 51, no. 152 (2016): 201–75. http://dx.doi.org/10.55997/ps3009li152pr2.
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The article is an attempt to highlight the role of the Dominicans in the history of Philippine art, which is more recognized in the field of architecture but much less in other media. With the exception of only a handful of pieces (a woodcut of San Pedro de Verona from Mexico, and maybe a couple of paintings perhaps from Spain), the works featured here were created in the Philippines for the use of Dominican missions and communities. Most of the artists were native Filipinos, although there are also some works by a few Chinese, Spanish, and even Italian artists. This is a reflection of the cosmopolitanism of Philippine society even in early modern times. It is a tantalizing glimpse into the variety of styles and materials used. Thus a second goal of the article is to provoke or inspire new Philippine iconography, informed with the models from the distant and recent Philippine past.
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Sasson, Aharon, and Susan Arter. "Earliest Utilization of Chicken in Upper California: The Zooarchaeology of Avian Remains from the San Diego Royal Presidio." American Antiquity 85, no. 3 (May 21, 2020): 516–34. http://dx.doi.org/10.1017/aaq.2020.27.
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The San Diego Presidio, established in AD 1769, was the first European settlement in Upper California. Very little is known about chicken husbandry in colonial America, which makes this study the first comprehensive analysis of chicken remains in North America. Chickens are scarcely mentioned in historical accounts describing early California, and information on their sex, age, or management is rare. The faunal assemblage from the San Diego Presidio yielded 20 avian and 14 mammalian species. Chicken remains were studied through a wide range of zooarchaeological methods, including taphonomy, biometry, medullary bone, epiphyseal fusion, butchering, and body-part representation. Taphonomic analysis indicates good preservation of the bone assemblage. The biometric study points to two breeds of chickens: a smaller (bantam) breed alongside a standard-size chicken. The percentage of juvenile chickens (23%), the rooster/hen ratio (1:8.5), and high proportion of medullary bone point to on-site chicken husbandry focusing on meat and egg production. The historical record suggests that California presidios were not self-sufficient and that they relied on food provisioned from Mexico and nearby missions. We argue that small-scale poultry production, likely managed by women and children, provided California presidios with a form of subsistence independence.
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Pallathadka, Harikumar, and Laxmi Kirana Pallathadka. "A Detailed Study of Space X Vs. Blue Origin Vs. Virgin Galactic and the Future of Space Travel." Integrated Journal for Research in Arts and Humanities 2, no. 6 (November 30, 2022): 195–201. http://dx.doi.org/10.55544/ijrah.2.6.26.
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Space travel has had a generally short history. Regardless of its recency, the field has seen quick improvement in recent years. When the area of legislatures, space travel is currently likewise confidential. Starting from the primary business of human space flight occurred in 2001; a few other well-off space vacationers bought their rides into space. Over 150 individuals have pursued sub-orbital space trips with Virgin Galactic. Be that as it may, there are critical hindrances in making space travel a reality for the overall population. The enormous three Space X, Blue Origin, and Virgin Galactic are as yet developing confidential space industry was established entirely by super business visionaries who rose to acclaim (and significant riches) through non-space undertakings. Each has entered the ring with the usual point of reforming space travel, yet in light of one-of-a-kind goals and various dreams regarding how to accomplish their missions. Assuming that one property is shared by the administrations of SpaceX, Blue Origin, and Virgin Galactic, it is the definition of aggressive objectives. Here is a gander at the expressed missions of these three spearheading organizations: 1. SpaceX's central goal to make "humankind multi-planetary" is well in progress and has the red planet Mars soundly in its sights with the reusable Starship rocket program as the essential stage 2. Blue Origin additionally embraces rocket reusability as vital to its primary goal to save the planet by taking advantage of the room's "limitless assets and energy," comparing the new time of room travel and investigation to the Industrial Revolution of the cutting-edge period. 3. Virgin Galactic's main goal to "democratize space" will rely to a great extent upon the outcome of its space travel industry model by which the world's most memorable space line (rather than a carrier) will offer standard "flights" to space from its Spaceport America in New Mexico.
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Cook, Noble David. "Indian Population Decline: The Missions of Northwestern New Spain, 1687-1840. By Robert H. Jackson. (Albuquerque: University of New Mexico Press, 1994. Pp. xii, 229. Maps. Graphs. Tables. Appendices. Notes. Bibliography. Index. $29.95.)." Americas 51, no. 4 (April 1995): 594–95. http://dx.doi.org/10.2307/1007688.
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Nodari, Gianandrea. "‘Putting Mexico on its feet again’: the Kemmerer mission in Mexico, 1917–1931." Financial History Review 26, no. 2 (June 11, 2019): 223–46. http://dx.doi.org/10.1017/s0968565019000064.
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This article scrutinizes the results of the mission carried out by Edwin Walter Kemmerer in Mexico during 1917. Based on unpublished materials from his private archive, as well as other Mexican archives, this article analyses the process of approval, installation and implementation of the reforms introduced by Kemmerer's mission in Mexico. It is argued that Kemmerer's work as a financial advisor for Venustiano Carranza was not a total failure, as the existing literature on the subject claims. Indeed, on the eve of Great Depression, Mexico exhibited the main institutional features of ‘Kemmererized’ countries: a central bank, the gold standard and a centralized tax system. It is also suggested that the economic knowledge brought into the country by the money doctor moulded the ideological foundation of the new financial and economic elite of revolutionary Mexico.
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Lamar, Quinton Curtis. "A Diplomatic Disaster: The Mexican Mission of Anthony Butler, 1829-1834." Americas 45, no. 1 (July 1988): 1–17. http://dx.doi.org/10.2307/1007324.
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On Christmas Day, 1829, in a room in the National Palace in Mexico City, Joel Roberts Poinsett received official Mexican acknowledgement of his resignation as the United States minister to Mexico. Two days earlier, Poinsett had requested his passport, and this meeting was merely a diplomatic formality. Across the table from Poinsett were Lucas Alamán, Pedro Vélez, and Luis Quintanar, representing General Anastasio Bustamante, who on December 23 had forcefully ousted Vincente Guerrero from the Mexican presidency. Alamán, Vélez, and Quintanar were serving as an interim executive body until Bustamante's impending entry into the capital. The gathering was a cordial one, at which time Poinsett and Alamán in particular expressed admiration for one another. Such had not been the case in their previous dealings.
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Hendricks, Rick. "The Pueblo Indian Revolt of 1696 and the Franciscan Missions in New Mexico. By J. Manuel Espinosa (trans, and ed.). (Norman: The University of Oklahoma Press, 1988. Pp. xviii, 309. Illustrations. Map. Notes. Bibliography. Index. $27.95.)." Americas 46, no. 2 (October 1989): 242–44. http://dx.doi.org/10.2307/1007088.
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Beebe, Rose Marie, and Robert M. Senkewicz. "The End of the 1824 Chumash Revolt in Alta California: Father Vicente Sarría’s Account." Americas 53, no. 2 (October 1996): 273–83. http://dx.doi.org/10.2307/1007619.
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The 1824 Chumash uprising against three Franciscan missions in the central section of the California chain—Santa Inés, La Purísima Concepción, and Santa Bárbara—was the largest organized revolt in the history of the Alta California missions. The Chumash burned most of the Santa Inés mission complex. At La Purísima, they drove out the mission guard and one of the two priests in residence. The mission was not forcibly retaken by the Mexican army for almost a month. At Santa Bárbara, the Chumash disarmed the soldiers stationed at the mission and sent them back to the presidio. After an inconclusive battle against troops who were sent out against them from the presidio, most of the rebels retired to the interior, where they set up their own community. The revolt was finally brought to an end when a military expedition led by Pablo de la Portilla negotiated the return of this group to the Santa Bárbara Mission. The role of the Prefect of the Missions, Father Vicente í, in bringing the revolt to an end by persuading this group to return to the Santa Bárbara Mission has long been recognized. Antonio María Osio, most likely relying on what he had been told by his brother-in-law, Governor Luis Argüello, stated in 1851, “They [the Chumash] had decided not to return to the missions and expressed the low regard in which they generally held the inhabitants of California. Yet, at the same time, they revered Reverend Father Vicente í for his many virtues. Only he had the necessary power of persuasion to calm the Indians’ fears.” In 1885, as he described the negotiations between the Mexican military and the Chumash, Theodore S. Hittell wrote, “Communications were opened and a conference held; the two missionaries, Father President Vicente í and Father Antonio Ripoll of Santa Bárbara, acted as negotiators; and the result was that the Indians submitted unconditionally; were pardoned, and the fugitive neophytes marched back to their respective missions.” We offer here a translation of a letter which í wrote to the Bishop of Sonora, Bernardo Martínez Ocejo, a few months after these events. The document provides an excellent first-hand account of the conclusion of the revolt. It also offers a close view of the growing fear and anxiety the missionaries were experiencing in the early years of Mexican independence. As a context for the letter, let us briefly summarize the Chumash revolt.
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Almaráz, Félix D. "San Antonio's Old Franciscan Missions: Material Decline and Secular Avarice in the Transition from Hispanic to Mexican Control." Americas 44, no. 1 (July 1987): 1–22. http://dx.doi.org/10.2307/1006846.
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In the twilight years of the eighteenth century, Spanish authorities of church and state resolved that the original Franciscan missions of Texas had achieved the goal of their early foundation, namely conversion of indigenous cultures to an Hispano-European lifestyle. Cognizant that the mission as a frontier agency had gained souls for the Catholic faith and citizens for the empire, Hispanic officials initiated secularization of the Texas establishments with the longest tenure, beginning with the missions along the upper San Antonio River. Less than a generation later, in the transition from Spanish dominion to Mexican rule in the nineteenth century, the Franciscan institutions, woefully in a condition of material neglect, engendered widespread secular avarice as numerous applicants with political contact in municipal government energetically competed to obtain land grants among the former mission temporalities.
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Ortiz Peralta, Rina. "The Mission of Alexandra Kollontai in Mexico: from the Diplomacy of the Revolution to the Diplomacy of State Interests." ISTORIYA 13, no. 10 (120) (2022): 0. http://dx.doi.org/10.18254/s207987840023496-4.
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For twenty-three years, Alexandra Kollontai served in Soviet diplomacy. In the long career of A. Kollontai, Mexico occupies a very short period — only half a year, the memory of her stay is preserved in her diplomatic diaries, correspondence and other documents. The purpose of this article is to study the circumstances that led to the appointment of Alexandra Kollontai as Ambassador to Mexico, to analyze the features of her mission and her relationship with the Mexican Communist Party. The author of the article also conducts a source analysis of her diplomatic diary and other documents, which reflect Kollontai's impressions of getting to know the country, its government and residents.
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León-Portilla, Miguel. "California in the Dreams of Gálvez and the Achievements of Serra." Americas 41, no. 4 (April 1985): 428–34. http://dx.doi.org/10.2307/1007349.
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Let me introduce to you, or rather reintroduce, the two great characters, the dramatis personae about whose dreams and achievements I invite you to a brief reflection.The action begins in July 1768. The Majorcan Father Serra had spent already twenty years working as a missionary in various places on the Mexican mainland. Of all of his accomplishments, the best known were his achievements in the Sierra Gorda of Querétaro where, accompanied by his former student and always active assistant Francisco Palou, he had established five missions. Serra certainly deserved the reputation he had of being not only a sincere and religious friar but also a distinguished theologian, indeed a scholar, and besides a man who knew how to carry out what he considered ought to be done. Now at the age of fifty five, he had a new and difficult task as president of the California missions, replacing the just-expelled Jesuits. There, at the old mission headquarters of Loreto, he was learning about the demographic collapse of the natives and the general situation of the peninsula. Before him lay the task of reorganizing those missions whose future appeared to him so uncertain.
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Scheepmaker, Remco A., Joost aan de Brugh, Haili Hu, Tobias Borsdorff, Christian Frankenberg, Camille Risi, Otto Hasekamp, Ilse Aben, and Jochen Landgraf. "HDO and H<sub>2</sub>O total column retrievals from TROPOMI shortwave infrared measurements." Atmospheric Measurement Techniques 9, no. 8 (August 23, 2016): 3921–37. http://dx.doi.org/10.5194/amt-9-3921-2016.
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Abstract. The TROPOspheric Monitoring Instrument (TROPOMI) on board the European Space Agency Sentinel-5 Precursor mission is scheduled for launch in the last quarter of 2016. As part of its operational processing the mission will provide CH4 and CO total columns using backscattered sunlight in the shortwave infrared band (2.3 µm). By adapting the CO retrieval algorithm, we have developed a non-scattering algorithm to retrieve total column HDO and H2O from the same measurements under clear-sky conditions. The isotopologue ratio HDO ∕ H2O is a powerful diagnostic in the efforts to improve our understanding of the hydrological cycle and its role in climate change, as it provides an insight into the source and transport history of water vapour, nature's strongest greenhouse gas. Due to the weak reflectivity over water surfaces, we need to restrict the retrieval to cloud-free scenes over land. We exploit a novel 2-band filter technique, using strong vs. weak water or methane absorption bands, to prefilter scenes with medium-to-high-level clouds, cirrus or aerosol and to significantly reduce processing time. Scenes with cloud top heights ≲1 km, very low fractions of high-level clouds or an aerosol layer above a high surface albedo are not filtered out. We use an ensemble of realistic measurement simulations for various conditions to show the efficiency of the cloud filter and to quantify the performance of the retrieval. The single-measurement precision in terms of δD is better than 15–25 ‰ for even the lowest surface albedo (2–4 ‰ for high albedos), while a small bias remains possible of up to ∼ 20 ‰ due to remaining aerosol or up to ∼ 70 ‰ due to remaining cloud contamination. We also present an analysis of the sensitivity towards prior assumptions, which shows that the retrieval has a small but significant sensitivity to the a priori assumption of the atmospheric trace gas profiles. Averaging multiple measurements over time and space, however, will reduce these errors, due to the quasi-random nature of the profile uncertainties. The sensitivity of the retrieval with respect to instrumental parameters within the expected instrument performance is < 3 ‰, which represents only a small contribution to the overall error budget. Spectroscopic uncertainties of the water lines, however, can have a larger and more systematic impact on the performance of the retrieval and warrant further reassessment of the water line parameters. With TROPOMI's high radiometric sensitivity, wide swath (resulting in daily global coverage) and efficient cloud filtering, in combination with a spatial resolution of 7 × 7 km2, we will greatly increase the amount of useful data on HDO, H2O and their ratio HDO ∕ H2O. We showcase the overall performance of the retrieval algorithm and cloud filter with an accurate simulation of TROPOMI measurements from a single overpass over parts of the USA and Mexico, based on MODIS satellite data and realistic conditions for the surface, atmosphere and chemistry (including isotopologues). This shows that TROPOMI will pave the way for new studies of the hydrological cycle, both globally and locally, on timescales of mere days and weeks instead of seasons and years and will greatly extend the HDO ∕ H2O datasets from the SCIAMACHY and GOSAT missions.
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Orr, Stanley. "Taft’s Chair, Serra Cross, and Other Props." Pacific Coast Philology 56, no. 1 (April 1, 2021): 99–119. http://dx.doi.org/10.5325/pacicoasphil.56.1.0099.
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As Carey McWilliams notes in Southern California Country: An Island on the Land (1946), theatricality has persisted as a central tactic of empire in the U.S. borderlands—from the rituals Spanish missionaries used to attract Native Americans to the historical dramas of Anglo-American boosters. The early decades of the twentieth century saw a number of plays that, in the words of Chelsea K. Vaughn, “romanticized the Spanish and Mexican periods of California history before assigning them comfortably to the past.” These include John S. McGroarty’s The Mission Play (1912) and Garnet Holme’s adaptation of Ramona (1923) as well as his original drama The Mission Pageant of San Juan Capistrano (1924). Such dramas were anticipated by ceremonial pageants that took place at Mission Revival hotels throughout the early twentieth century—to wit, Governor Theodore Roosevelt’s visit to the 1899 Rough Riders Reunion at the Castañeda Hotel in Las Vegas, New Mexico, and President William Howard Taft’s 1909 Columbus Day sojourn at the Glenwood Mission Inn, in Riverside, California. Each of these “hospitality pageants” casts the visiting dignitary as a typological protagonist—the Anglo-American “antitype” of the Spanish “type” embodied in conquistadores and/or missionaries.
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Sandos, James A., and Patricia B. Sandos. "Early California Reconsidered." Pacific Historical Review 83, no. 4 (2014): 592–625. http://dx.doi.org/10.1525/phr.2014.83.4.592.
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David Weber was the leading scholar of the Spanish Borderlands in the late twentieth and early twenty-first century. Just before his death in 2010, Weber shared a rare interrogation he found in Mexico’s major archive with us. It concerned Jedediah Smith’s California incursion into the Central San Joaquín Valley in 1827–1828. Using digitized databases of Franciscan registers from Mission San José and Mission Santa Clara, we have decoded the interrogation and identified all the Indians questioned, as well as those mentioned in the document, by tribal origin and language affiliation. By lifting the veil of Indian anonymity, we were able to better understand the motivation behind each testimony allowing us to offer, for the first time in the literature, a look at the impact of Jedediah Smith’s expedition from an Indian perspective. Indian interaction (both tribal and Mission) with Mexican and American imperialism is central to understanding Smith’s disruptive impact in California.
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Will, Martina E. "The Mennonite Colonization of Chihuahua: Reflections of Competing Visions." Americas 53, no. 3 (January 1997): 353–78. http://dx.doi.org/10.2307/1008029.
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The administration of President Lázaro Cárdenas in Mexico is famous for the enormous distribution of lands that it undertook, the prize of the bloody and protracted revolution that had promised tierra to the nation’s peasants two decades earlier. Less well remembered are the actions the administration took against the peasantry, when federal troops stationed in southwestern Chihuahua killed several Mexicans while protecting a colony of Canadian-born Mennonite fanners. This quiet display of the central government’s authority was not the first of its kind in the area around the growing town of Cuauhtémoc. President Alvaro Obregón’s administration had also sent troops to Cuauhtémoc, and their mission then as under Cárdenas was the protection of the lives and properties of the small Mennonite enclave that resided in the area south of Chihuahua City. It was Obregón who invited the religious minority to settle in Mexico shortly after his election, and it was he who pledged federal government protection of the Mennonites’ interests. The incongruities evident in the case begin therefore not with the stationing of the troops in Cuauhtémoc, but much earlier, with the very concessions that Obregón gave the Mennonites in the years after the Mexican Revolution.
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Vaughan, Mary Kay. "Primary Education and Literacy in Nineteenth-Century Mexico: Research Trends, 1968-1988." Latin American Research Review 25, no. 1 (1990): 31–66. http://dx.doi.org/10.1017/s0023879100023190.
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Mexico as a nation has endowed education with magical meaning. From the moment when twelve Franciscans set foot in the New World in 1524 to evangelize, education assumed a transforming mission in Mexico. If schooling during the colonial period slumped into the less grandiose task of transmitting relatively fixed values and knowledge to new generations, it resumed its transforming role with the Enlightenment. Under the Bourbon kings, the first steps were taken toward introducing free primary education as a means of modernizing society. With independence, liberals and conservatives alike came to perceive primary schooling as critical to citizen formation, political stability, and economic progress. But the obstacles to realizing mass literacy have been multiple and prolonged. In 1910 an estimated 68 percent of all Mexican adults could not read. Yet even this limited proportion of literate adults were active and contributed significantly to the Revolution of 1910.
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West, Delno C. "Medieval Ideas of Apocalyptic Mission and the Early Franciscans in Mexico." Americas 45, no. 3 (January 1989): 293–313. http://dx.doi.org/10.2307/1007224.
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On June 18, 1539, at Tlaxcala, New Spain, Indians recently converted to Christianity performed a pageant written and directed by the Franciscan missionaries. The play titled “The Conquest of Jerusalem” featured the final siege of the Holy City led by combined armies from Spain and New Spain aided by forces from France and Hungary. The drama unfolds with the army from New Spain, protected by angels and St. Hippolytus, showing the most valor. Huddled to one side of the battlefield are the Pope and his court offering prayers for a Christian victory. After several attacks, each of which ends in a miracle saving the Christian armies, the Moslems capitulate and convert to the true faith. In the final scene, the Pope causes all the new converts to be baptized after which the Sultan and his soldiers bow before Charles V and proclaim him to be “God's Captain” for all the earth. The pageant commemorated the Truce of Nice concluded on June 17, 1538, between Charles V and Francis I at the urging and coordination of Pope Paul III who wanted to free Charles V to attack the Turks and capture Jerusalem. Celebrating the Truce of Nice was a natural choice for the friars because it reflected commonly held theories of apocalypticism. The pageant exhibited salient themes of the apocalyptic conversion of non-believers and infidels, the recapture of Jerusalem, and the recognition of a “last world ruler.” Toribio de Benavente (Motolinía), who recorded the pageant, prefaced the drama by praying that this prophesied victory would soon happen and he assigned an unprecedented role to the peoples of the New World in the victory.
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Gerhard, Peter, and W. Michael Mathes. "Peregrinations of the Baja California Mission Registers." Americas 52, no. 1 (July 1995): 71–80. http://dx.doi.org/10.2307/1008085.
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Unique sources of historical, demographic, toponymic, and linguistic information, the mission registers (baptisms, matrimonial inquiries, marriages, burials, and census) of Baja California have been used in varying degrees to good effect by Carl Sauer, Peveril Meigs, Sherburne Cook, Homer Aschmann, and Pablo L. Martínez, among others. What is, alas, not so unique, but true of many parochial archives in Mexico, is the fact that until quite recently they were often left exposed to the elements, rodents, insects, and looters. Gerhard attempted to make an inventory of the known surviving registers in 1952-1953, when he found some of them totally unguarded and uncared-for. This work was followed by Woodrow Borah in the 1970s, and since 1971 Mathes has brought this calendar upto-date, and has obtained or personally produced microfilm of the entire corpus, including certain folios which have since disappeared. Here we shall summarize the tortuous history of the dispersal of these documents.
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Piscos, James Lotero. "Stewardship Towards God’s Creation Among Early Filipinos: Implications to Inculturated Faith." Bedan Research Journal 4, no. 1 (April 30, 2019): 1–23. http://dx.doi.org/10.58870/berj.v4i1.1.
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An integral inculturated faith is anchored to the Filipino cultural heritage and identity. Primal cosmic beliefs and practices carried the holistic customs of stewardships towards God’s creation where it embodied the union and mutuality of the natives to nature rather than control and subordination. The research utilized primary materials written by Spanish ethnographers in the 16th-17th century. Although their observations were from the colonizers’ perspectives, it still revealed beliefs and practices at that time common among early Filipinos. One needs to filter and decipher those accounts to unearth early Filipinos experiences of oikenomous. Although the study was limited to the Tagalogs, still the dynamics of power-relations between the inhabitants and nature were demonstrated using the lenses of Foucault’s discourse on power. The findings of the research could have implications to inculturated faith given the open atmosphere of the Church for its renewed evangelization that includes stewardship towards God’s creation where harmony and communion with Mother Earth strengthens our bonds with God and find each other in a place we truly call a home.ReferencesPre-hispanic influence on filipino culture. (1958). Sunday Times Special Issue on the Foundations of Filipino Culture, pp. 2-5.Two lectures: Critique and power. (1998).Blair, E. and Robertson, A. (1903-1990). The Philippine islands, 1493-1898: explorations by early navigators, Descriptions of the islands and their peoples, their history and records of the catholic missions, as related in contemporaneous books and manuscripts showing the political, economic, commercial and religious conditions of those islands from their earliest conditions with european nations to the close of the nineteenth century. (eds. at annots. ), 55. Cleveland: B & RCatholic Bishops Conference of the Philippines. (1991). Acts and decrees of theChirino, P. (1603). Relacion de las yslas Filipinas. 12, 174-321. Madrid: B & R.Colin, F. (1663). Labor evangelica. 40, 38-97. Madrid: B & RDavid, M., Mauro, B. & Alessandro, F. (Eds.). (1971). Society Must Be Defended: Lectures at the College de France, 1975-76. New York: Picador.Discipline and Punish: The birth of the prison. (1977). New York: Random House Inc.Donoso, I. et al.(n.d.) Transcribed and eds. Boxer Codex of 1570 (2018). Quezon City: Vibal Publishing.Filipino indigenous ethnic communities: Patterns, variations, and typologies. (1998). Quezon City: Punlad Research House, Inc.Filipino prehistory: Rediscovering precolonial heritage. (1998). Quezon City: Punlad Research House, Inc.Filipino worldview: Ethnography of local knowledge. (2001). Quezon City: Punlad Research House, Inc.Flannery, A. (1984). Vatican Council II: The Conciliar and Postconciliar documents. New York: Costello Publishing Co.Foucault, M. (1972). The archaeology of knowledge and the discourse on language. Translated by A.M. Sheridan Smith. New York: Pantheon Books.Fox, R. (1966). “Ancient filipino communities.” Filipino cultural heritage. Edited by F. Landa Jocano. Manila: Philippine Women’s University.Francis, Pope. (2015). Laudato si. Vatican Press. https://dokumen.tips/documents/notes-on-philippinedivinities.html.Hurley, R. (Ed) The history of sexuality: An introduction. (1990). 1..New York: Vintage Books.Jocano, L. (1969). Outline of Philippine mythology. Retrieved from https://www.amazon.com/Outline-Philippine-Mythology-Landa-Jocano/dp/1790400864#reader_1790400864 on December 10, 2018Kelly, M. (Ed). (1998). Foucault/Habermas Debate. Cambridge: The MIT Press.Licuanan, V. and Llavador, M. (1996) Philippines under Spain. (eds and annots). 6, Manila: National Trust for Historical and Cultural Preservation of the Philippines.Loarca, M. (1582). Relacion de las Yslas Filipinas. 5, 38-252. Madrid: B & RMadness and civilization: A history of insanity in the age of reason. (1965) London: Random House Inc.Morga, A. (1609). Sucesos de las Islas Filipinas. 15, 25-288. Mexico: B & RNational Historical Commission. (1887). Coleccion de documents ineditos de ultramar, Madrid.Notes on Philippine Divinities. (1968). Asian Studies.Pastells, P. (1925) Historia general de Filipinas in catalogo de los documentos relativos alas Islas Filipinas. Barcelona.Pigafetta, A. (1522). The first voyage around the world. 33, 24-266. Madrid: B & RPlasencia, J. (1589). Customs of the Tagalogs. 7, 173-198. Manila: B & RPre-history of the Philippines. (1967). Manila: National Museum.Ramos, M. (1990). Philippine myths, legends and folktales. CreateSpace Independent Publishing Platform.San Agustin, G. (1998) Conquistas de las Islas Filipinas: 1565-1615. (Bilingual Edition.) Translated by Luis Antonio Maneru. Manila: San Agustin Museum.Second Plenary Council of the Philippines. Manila: CBCP Press.Sulod Society. (1968). Quezon City: Punlad Research House, Inc.Villote, R. (1987). My tenth hour. Syneraide Consultaties.Zaide, G., (1990) Documentary sources of Philippine History. (eds. at annots.) 14, Manila: National Bookstore.
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de Terreros, Juan M. Romero. "The Destruction of the San Sabá Apache Mission: A Discussion of the Casualties." Americas 60, no. 4 (April 2004): 617–27. http://dx.doi.org/10.1353/tam.2004.0075.
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The Lipan Apache mission on the banks of the San Sabá River was located on the northern boundary of Coahuila, New Spain, in the center of today’s state of Texas. On March 16, 1758, Norteño tribes, allied with the Comanches, attacked and destroyed the mission, demonstrating their hostility to what they saw as the Spaniards’ unjust support of their traditional enemy, the Apaches. The destruction of the mission contributed to the failure of the most far-reaching attempt by the Spanish Crown and the Franciscan Order to settle the Apaches in Texas. The Spanish believed that the mission was the only means to ensure a peaceful settlement of central Texas native tribes and simultaneously to check French illegal arms trade in the northern borderlands. Once the Lipan Apaches were pacified, the reasoning went, definitive settlement of all the Norteño tribes and their allies would follow. These settlements of pacified tribes would also provide the much-desired direct link between Spanish settlements in Texas and those of New Mexico.
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Poole, Stafford. "Some Observations on Mission Methods and Native Reactions in Sixteenth-Century New Spain." Americas 50, no. 3 (January 1994): 337–49. http://dx.doi.org/10.2307/1007164.
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The purpose of this article is to examine some aspects of the evangelization of New Spain in the sixteenth century and the natives’ responses to it. This is a subject of tortuous complexity and one that cannot be adequately treated in a brief essay. Rather, this will be an attempt to highlight some of the more important and interesting aspects of this phenomenon. In doing so I will use some of my own researches into the Virgin of Guadalupe of Mexico to illustrate it and to show some of the pitfalls inherent in the topic.
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Moore McAllen, Katherine. "Jesuit Winemaking and Art Production in Northern New Spain." Journal of Jesuit Studies 6, no. 2 (June 21, 2019): 294–314. http://dx.doi.org/10.1163/22141332-00602006.
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This article presents new research on Jesuit visual culture in northern New Spain, situating Santa María de las Parras (founded 1598) as an important site where the Jesuits and secular landowners became involved in the lucrative business of winemaking. Viticulture in Parras helped transform this mission settlement into a thriving center of consumption. The Jesuits fostered alliances with Spanish and Tlaxcalan Indians to serve their religious and temporal interests, as these patrons donated funds to decorate chapels in the Jesuit church of San Ignacio. This financial support allowed the Society to purchase paintings by prominent artists in Mexico City and import them to Parras. The Jesuits arranged their chapels in a carefully ordered sequencing of images that promoted Ignatian spirituality and echoed iconographic decoration programs in Mexico City and Rome.
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Hernández, Kelly Lytle. "Introduction." Pacific Historical Review 88, no. 1 (2019): 4–13. http://dx.doi.org/10.1525/phr.2019.88.1.4.
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This article is the guest editor’s introduction to a special issue of Pacific Historical Review titled “The Carceral West.” Whereas scholarship on the carceral state has traditionally focused on the U.S. South, the urban North, and post-war Los Angeles, scholars have more recently begun to focus on the long history of incarceration throughout the U.S. West. The West provides a rich environment for examining the carceral state, especially as it relates to race and immigration. Additional articles in this special issue include Elliott Young on immigrant incarceration at McNeil Federal Penitentiary between 1880 and 1930, Benjamin Madley interpreting the Spanish Mission system as a carceral regime, and Mary Mendoza examining the U.S.-Mexico border fence as a carceral environment that locks undocumented immigrants both in and out.
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Sánchez-Perry, Josefrayn. "Exclusive Monotheism and Sahagún’s Mission: The Problem of Universals in the First Book of the Florentine Codex." Religions 12, no. 3 (March 18, 2021): 204. http://dx.doi.org/10.3390/rel12030204.
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This article outlines the missionary methods of the Franciscan Bernardino de Sahagún, his interaction with Nahua communities in central Mexico, and the production of a text called the Florentine Codex. This article argues that the philosophical problem of universals, whether “common natures” existed and whether they existed across all cultures, influenced iconoclastic arguments about Nahua gods and idolatry. Focusing on the Florentine Codex Book 1 and its Appendix, containing a description of Nahua gods and their refutation, the article establishes how Sahagún and his team contended with the concept of universals as shaped by Nahua history and religion. This article presents the Florentine Codex Book 1 as a case study that points to larger patterns in the Christian religion, its need for mission, and its construal of true and false religion.
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Wester, Philippus. "Capturing the waters: the hydraulic mission in the Lerma–Chapala Basin, Mexico (1876–1976)." Water History 1, no. 1 (June 24, 2009): 9–29. http://dx.doi.org/10.1007/s12685-009-0002-7.
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Stolberg, Eva-Maria. "The Siberian Frontier between “White Mission” and “Yellow Peril,” 1890s–1920s." Nationalities Papers 32, no. 1 (March 2004): 165–81. http://dx.doi.org/10.1080/0090599042000186142.
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The Russian conquest of Siberia was not only a remarkable event in world history like the conquest of the New World by the Western European nations, but also a decisive step in Russia's empire-building. Through territorial enlargement the empire became multiethnic. This process resembled the expansion of the white settlers in North America. Like North America, Siberia represented an “open frontier.” Harsh nature and the encounter between the white settlers and the “savages” formed the identity of the frontier. From the perspective of modern cultural anthropology the frontier also shaped reflections on the self and the other. There existed, however, a decisive difference to the American frontier: Siberia became a meeting ground for Russian and Asian cultures. Whereas the American frontier—except in the encounter with Mexico—remained isolated, Russians early came in contact with Asian nations. From the early emergence of a modern state in Russia during the era of Enlightenment, Russia came into manifold contacts with “civilized” Asians (Chinese, Japanese, Koreans) and with “uncivilized” Asians, i.e. the tribes of Siberia. At the junction between Europe and Asia, Russia as a Eurasian empire was the sole country in Europe which was so near to Asia. It was therefore logical that Russia felt a kind of mission toward Asia and required the role of a mediator between Europe and Asia.
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Larkin, Brian. "The Mexican Mission: Indigenous Reconstruction and Mendicant Enterprise in New Spain, 1521–1600." Ethnohistory 69, no. 3 (July 1, 2022): 368–69. http://dx.doi.org/10.1215/00141801-9706127.
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Ruiz, María Luisa. "Mexico - The Mysterious Sofía: One Woman's Mission to Save Catholicism in Twentieth-Century Mexico. By Stephen J. C. Andes. Lincoln: University of Nebraska Press, 2019. Pp. 450. $65.00 cloth." Americas 78, no. 1 (January 2021): 188–89. http://dx.doi.org/10.1017/tam.2020.130.
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Offutt, Leslie S. "The Mexican Mission: Indigenous Reconstruction and Mendicant Enterprise in New Spain, 1521–1600." Hispanic American Historical Review 100, no. 4 (November 1, 2020): 704–6. http://dx.doi.org/10.1215/00182168-8647054.
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Pagnotta, Chiara. "Missionaries in Mexico - The Mexican Mission: Indigenous Reconstruction and Mendicant Enterprise in New Spain, 1521–1600. By Ryan Dominic Crewe. Cambridge: University of Cambridge Press, 2019. Pp. 305. $99.99 cloth; $80.00 ebook." Americas 77, no. 3 (July 2020): 475–77. http://dx.doi.org/10.1017/tam.2020.48.
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Yohn, Susan M. "An Education in the Validity of Pluralism: The Meeting between Presbyterian Mission Teachers and Hispanic Catholics in New Mexico, 1870-1912." History of Education Quarterly 31, no. 3 (1991): 343. http://dx.doi.org/10.2307/368372.
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