Traditionally, the Onavas Valley located in the middle Ri­o Yaqui, has been identified as part of the Rio Sonora archaeological tradition. However, no archaeological research has taken place in this region to verify this cultural model. This work presents new data from the Onavas Valley Archaeological Project (OVAP), conducted in the summer of 2003 and 2004, which provide basic data to solidify our understanding of an archaeologically poorly researched area, examine its role in interactions with the neighboring archaeological areas, and contrast the Ri­o Sonora tradition model. The methodology used combine archaeological survey, artifact analysis, and ethnohistorical research. A full-coverage systematic pedestrian survey, at the center of the Onavas Valley, was conducted covering an area of 67 km² and recorded 122 new sites. Three research approaches where set to discern and define the archaeological tradition within the Onavas Valley and then examine extra-regional interactions with neighboring archaeological areas. Those are 1) building a local chronology and a diagnostic inventory of material culture; 2) establishing the landscape structure (settlement pattern and ritual landscape) of the area; and 3) collecting and analyzing evidence for the manufacture, use, and exchange of trade goods. At the end of the material analysis, the OVAP conclude that the Onavas Valley had more cultural relation with the Huatabampo archaeological tradition than to the Rio Sonora archaeological tradition. Finally a comparison of the cultural landscape of the Onavas Valley with those of the Marana, Cerro de Trincheras, and Paquime traditions was made, to see different cultural developments in similar geographical condition using same methodological and analytical framework.

The Protohistoric period in the Pimería Alta marks the transition from prehistory to history, when the social identities among and between historically documented ethnic groups were shaped and negotiated. This period was characterized by social upheaval and demographic change, marked by the transformation of large archaeological complexes after A.D. 1450, the reorganization of the Southwest demographic landscape during the sixteenth century, and the slow yet inexorable encroachment of Spanish colonialism during the seventeenth century. While the Protohistoric period is central to our understanding of culture change and the negotiation of social identity, this period is not well understood from an anthropological perspective, which obscures our understanding of the relationships among and between archaeological cultures and historically documented ethnic groups. Following a reanalysis of archaeological data, written accounts, oral histories, and ethnographic observations, three models of protohistoric demographic change were evaluated within an ethnohistorical framework. Existing data suggest that historically documented ethnic groups have antecedents in multiple archaeological traditions, rather than a single group. Furthermore, inconsistencies in extant archaeological typologies were identified, resulting in a reevaluation of the validity of the use of these typologies as markers of cultural affiliation. An attribute analysis of these typologies reveals that they are not well defined and cannot be reliably associated with a single ethnic group. This analysis demonstrates that there is rarely a one-to-one correlation between an artifact type and an ethnic identity; rather, it is necessary to examine the practices and behaviors that produce materiality and shape residential spaces to understand the suite of practices that construct and/or express ethnic identity.

This thesis examines the relationship between the imagery and glosses displayed on folios from the Codex Telleriano-Remensis, the Codex Magliabechiano, and the Codex Ixtlilxochitl through the application of Leon Festingers concept of cognitive dissonance in order to introduce an alternative approach to the study of codices as points of culture contact. The work analyzes the ways in which this psychological condition manifested itself in post-contact codex production as a result of sixteenth century political and social circumstances. Festinger (1957:14) identifies the existence of cultural mores as a source of potential dissonance between culturally specific consonant elements. According to this idea, a culture may dictate the acceptance of certain actions, ideas, or beliefs and the rejection of others. Thus, at places of cultural confrontation, dissonance may result as each group relies upon authorized referents to deal with the introduction of new information. Among surviving post-contact manuscripts, these three codices contain folios with both pictorial and textual descriptions of annual Nahua pre-contact festivals and their corresponding deities. This particular group of codices allows comparisons and cross-references to be made among three different interpretations of the same feasts. Each manuscript presents a unique visual and alphabetic explanation of each festivals deities and celebratory activities created at different points during the sixteenth century. According to Festingers concept, the divergent descriptions of the same festivals found among these folios illustrate my position that the discrepancies came from inclinations on both sides to reach levels of consonance despite the unfamiliar circumstances of culture contact. This thesis asserts that the imagery and annotations associated with each festival became outlets for expressions of familiar forms and ideas. By locating these codices within the dynamic atmosphere of the early post-contact period, based upon their estimated dates of production, the discrepancies between the imagery and glosses serve as examples of dissonance resulting from larger sixteenth-century cultural frameworks. The disruption and psychological discomfort experienced by natives and Europeans by Spains pressure to colonize and Christianize its new territory directly affected the visual organization of early colonial codices and the selective display of information presented in the folios.

The Jumano Indians of Texas have long been an enigma in Texas history and archeology. Many researchers from both disciplines have sought to connect the historic accounts with those of archeological assemblages, but have largely been unsuccessful. Part of the problem has been that the records tend to present problematic issues and very little information in the way of material culture. Another problem has been the tendency among archaeologists in the state to continue to lump site assemblages into larger analytical units, which in effect acts to homogenize any variability that would lend a better understanding of behavioral aspects. Recent efforts in the area of identity and social fields have opened new possibilities. Along these lines this report uses the ethnohistoric data on the Jumano to construct a frame of reference to define the Jumano identity and social field. Using the variability embedded in the Cielo Complex as a model, several sites within the Jumano range were identified for further investigation. / text

This report documents the religious concerns of the Apache Tribe of Oklahoma, the Cheyenne and Arapaho Tribe of Oklahoma, the Comanche Tribe of Oklahoma, the Southern Ute Tribe, and the Ute Mountain Ute Tribe for cultural resources remaining in the Fort Carson – Pinon Canyon Maneuver Area in southern Colorado. The involvement of these Indian people in the study area is placed in an ethnohistorical perspective that spans more than five hundred years. Report includes bibliography, photos, and maps.

This dissertation analyzes the practice of making indigenous maps and their circulation in Oaxaca from the late sixteenth to the early eighteenth century. Indian maps functioned as visual aids to distribute land for agriculture, ranching, subsistence farming, and mining, they served as legal titles to property, and they participated in large-scale royal projects including aqueducts and assessments of human and natural resources. Map production is examined from four distinct vantage points including social networks, materials and technology, authentication, and reproduction. In each case, maestros pintores--native master painters--collaborated with a host of individuals including Spanish officials, scribes, merchants, ranchers, farmers, town councils, caciques and lesser lords, and legal professionals to visually describe the region's geographical environment. Indigenous mapping practices fostered the development of a new epistemology that combined European and Mesoamerican worldviews to negotiate the allocation of natural resources among the region's Spanish, Amerindian, and mixed-race communities. This work stresses the role of Indian painters in the formation of early modern empires highlighting the way mapmakers challenged Spanish ideals of visual representation instead re-envisioning spatial relations according to local and regional concerns.

Thesis (M.A.)--University of Nevada, Reno, 2007. / "May, 2007." Includes bibliographical references (leaves 163-177). Online version available on the World Wide Web. Library also has microfilm. Ann Arbor, Mich. : ProQuest Information and Learning Company, [2007]. 1 microfilm reel ; 35 mm.

Thèse (M.E.S.R.). / En tête du titre: Université du Québec à Chicoutimi, mémoire présenté à l'Université du Québec à Chicoutimi comme exigence partielle de la maîtrise en études régionales. CaQCU Document électronique également accessible en format PDF. CaQCU

Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-04-15T11:51:24Z No. of bitstreams: 1 Dissertacao Patricia Coutoseg.pdf: 1355351 bytes, checksum: 0542cfd065f332a8d60877c8472acffe (MD5) / Approved for entry into archive by Rodrigo Meirelles(rodrigomei@ufba.br) on 2013-05-11T17:15:34Z (GMT) No. of bitstreams: 1 Dissertacao Patricia Coutoseg.pdf: 1355351 bytes, checksum: 0542cfd065f332a8d60877c8472acffe (MD5) / Made available in DSpace on 2013-05-11T17:15:34Z (GMT). No. of bitstreams: 1 Dissertacao Patricia Coutoseg.pdf: 1355351 bytes, checksum: 0542cfd065f332a8d60877c8472acffe (MD5) Previous issue date: 2008 / Os Tupinambá, povo recorrentemente mencionado nos relatos dos cronistas e viajantes dos séculos XVI até a primeira metade do século XIX, foram os primeiros indígenas a manter contato com o colonizador português, e, conseqüentemente, os primeiros afetados pelos efeitos devastadores da colonização, o que lhes privou da possibilidade de permanecer em seus territórios e de exercer livremente sua cultura. Os Tupinambá da Serra do Padeiro (Buerarema, BA), uma das vinte e duas comunidades que compõem a terra indígena Tupinambá, encontram na religiosidade a base para sua organização político-social e para a afirmação de sua identidade. O culto aos encantados/caboclos – cuja expressão central é a festa em louvor a São Sebastião, ocorrida anualmente no dia 19 de janeiro – constitui-se no momento em que os encantados de todos os domínios, segundo os Tupinambá, “saem da sua morada” para fortalecer os índios na luta pela identidade e, conseqüentemente, pelo direito à terra. Esta dissertação busca proceder a uma análise etno-histórica da presença tupinambá na região que hoje corresponde à terra indígena de mesmo nome, tendo como foco a sua resistência étnica ao longo da história, e, num segundo momento, a devoção religiosa tupinambá a São Sebastião e o culto aos encantados/caboclos. / Salvador

The Portuguese conquest and colonization of Brazil was mediated by the Tupi-Guarani societies that inhabited the Atlantic coast in a discontinuous pattern from the estuary of the River Plate to the mouth of the Amazon. In fact, the extension of Portuguese occupation coincides with the limits of expansion of these Tupi-Guarani societies in most regions, suggesting a historical relation with deep potential implications. This work studies the conquest and construction of the Portuguese colonial frontier in the Lower Amazon and its estuary at the beginning of the XVIIth century, aiming to unveil the nature of the relations between Portuguese and Amerindian societies. The starting point is the hypothesis that the presence of Tupinamba societies from the Brazilian northeast, and of many other groups linked with them through language and culture, helped the Portuguese cause in their dispute for the control of the southern Amazon shores with other European competitors trading in the region. However, this very same dependency on the Tupinamba also acted as a brake on the Portuguese conquest as it headed north. This is supposed by the fact that almost no Tupi-Guarani traces have been recorded on the northern shore of the Amazon. After analyzing native American dynamics in Brazil and Guayana, this work presents a detailed study of the battles and skirmishes fought by opposed European interests, and their natives allies, in the Amazon from 1616 to 1632. The last part is devoted to the analysis of the process of cultural construction on the colonial frontier, through conquest mechanisms that were also deployed on other colonial American frontiers. Among these mechanisms I emphasise the implementation of a set of institutions and the construction of a negative and savage native alterity through narratives that have been reproduced by the regional historiography.