Thesis (Ph. D.)--University of Washington, 1997. / Vita. Includes bibliographical references (leaves [222]-240).

Thesis (Ph. D.)--University of Washington, 2004. / "The following is an annotated English translation of the first thirty chapters of Book Two of the Oklahoma Codex, a paleographic Spanish manuscript book in the archives of the Gilcrease Museum in Tulsa, Oklahoma. ... The manuscript codex is catalogued in the Museum's Hispanic Documents collection as MS #185."--Pref. Vita. Includes bibliographical references (leaves 307-338).

Thesis (Ph. D.)--University of California, San Diego, 1997. / Vita. Includes bibliographical references (leaves 457-482).

Thesis (Ph. D.)--University of Texas at Austin, 1998. / Vita. Includes bibliographical references (leaves 302-324). Available also in a digital version from Dissertation Abstracts.

Thesis (Ph. D.)--University of Wisconsin, 1966. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

My dissertation investigates how an Aztec religious antiquity was defined and codified in colonial Mexico by focusing on the transformation of Aztec figures of power (Nahuatl: teteoh) into “pagan gods.” Through a wide range of texts, images and pictorial manuscripts produced in colonial Mexico as well as in Santo Domingo, Spain, Italy and the Low Countries, I argue that the dominant interpretation of the Aztec gods that arose in the sixteenth century was an instance of the “reception of reception”: the result of the creative deployment, by central Mexican native elites, of the interpretative strategies of the Conquerors. I eschew traditional ethnohistorical approaches by arguing that the figures that came to be known as the Aztec gods were in fact sixteenth- and seventeenth-century constructions that emerged from the convergence of three phenomena in Post-Conquest Mesoamerica: fifteenth-century Castilian historical culture, early modern antiquarian and humanist intellectual practices, and “native exegesis”—native interpretation and re-creation of tradition, often influenced by rivalries between central-Mexican indigenous elites. I contend that native and mestizo elites held a far greater degree of intellectual agency in creating an image of their own past than what is conveyed by their common characterization as “informants.” Under the epistemic conditions that obtained within a budding colonial society, central-Mexican elites managed to selectively present some of their ancient teteoh under a new light, as deified rulers, founders of political lineages, inventors of important arts and trades, or even as forerunners of an autochthonous monotheism. The Aztec pantheon emerged from an interplay between European and Native forms of exegesis, thus foreclosing clean-cut distinctions between “production” and “reception,” or between “social facts” and “interpretations.” At the same time, the pantheon codified an image of New Spain’s pagan past: a reflection of Classical Antiquity that manifested Mexico-Tenochtitlan’s political hegemony over and against other local traditions. A construction of unparalleled efficacy, the Aztec pantheon still shapes our understanding of Mesoamerican civilizations up to the present day.

Thesis (Ph.D.)--Vanderbilt University, 2002. / Includes bibliographical references.

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The subject of this thesis is the "San Andres Agreements on Indigenous Rights and Culture". Born out of a process of negotiation between the Zapatista National Liberation Army (EZLN), the Mexican government and various representatives of civil society, these agreements reflect and attempt to incorporate in the constitution, for the first time in Mexican history, individual and collective rights of indigenous peoples. Through ethnography and discourse analysis, the thesis addresses the political, economic and ideological issues underlying the exchanges between the various parties to the negotiations. It presumes a dominant government discourse and a marginal discourse advanced by the zapatista party in an effort to change the fundamental tenets of Mexican politics. The debate generated by the San Andres agreements is highlighted in order to examine its repercussions and the role it has played in bringing current indigenous claims to public attention.