Identities are forged through interaction, as people simultaneously seek to distinguish themselves from--and are influenced by--other populations. This dynamic is especially pronounced along frontiers, where multiple societies engage in sustained contact. Centuries of interaction between Spanish colonial and indigenous populations in New Mexico blurred the traditional social categories of caste and race, prompting the colonists to conceptualize themselves in new ways. In the late eighteenth century, Hispanic New Mexicans began to self-identify as Vecinos (literally, "neighbors"). This term described a civic rather than ethnic identity, characterizing individuals as residents and members of a Hispanic corporate community. This social category was particularly relevant in the multiethnic settlements along the eastern frontier, where Vecinos regularly interacted with Plains Indian nomads, Pueblo villagers, semi-nomadic Apache bands, and American traders and immigrants. One such settlement was San Miguel del Vado, established around 1794 as part of a community land grant in the Upper Pecos River Valley. Situated just east of the Sangre de Cristo Mountains beside a ford ("vado") in the river, this settlement served as a gateway between New Mexico and the Great Plains, hosting Plains Indian and American traders during the Spanish colonial and Mexican periods and American immigrants after the United States conquered the territory in 1846. These interactions shaped Vecino identity within San Miguel del Vado, motivating residents to distinguish themselves from outsiders while introducing foreign goods and concepts. Vecino identity was expressed and reinforced through the structure and routine of daily life within Hispanic villages; therefore, it can be interpreted archaeologically through an examination of spatial organization and the material remains of daily practices. Similarly, distinctive regional or temporal patterns within these data can provide insight into the different forces shaping Vecino identity across space and over time. In this way, this dissertation utilizes archaeological data to explore the expression and evolution of Vecino identity at San Miguel del Vado, and to place this site within a regional and historical framework. These archaeological data are supplemented with historical sources and interpreted using a framework derived from archaeological theories of culture contact, identity, and practice.

This dissertation analyzes archaeological features and materials related to metal production excavated from the early colonial component (1598-1680 AD) of the Pueblo of Paa-ko (LA 162), Bernalillo County, New Mexico. The dissertation characterizes the metallurgical technology employed at Paa-ko through the integration of archaeological, technological and ethnohistorical data in order to develop a comprehensive understanding of the technology in terms of its material and social aspects. By integrating many scales of analysis, from site specific behavioral observations, to regional and global economic networks, the project investigates how economic, technical and social knowledge is communicated, contested, and transformed across the social and cultural boundaries present in early colonial communities. The dissertation addresses how the situated agency of indigenous practitioners incorporated within colonial industries, shapes such industries. It also explores the effects of such agency in the resulting technology at LA 162, and early Spanish colonial constructions of 'value' (of both an economic and social nature), more broadly.

abstract: Connecting the three pieces of this dissertation is the foundation of our land or Mother Earth. Our relationship with our Mother is key to our indigenous legal tradition, as it both defines and is shaped by indigenous laws. These laws set forth the values and rules for relationships between humans, and between humans and the environment, including non-human beings. How we live in this environment, how we nurture our relationship with our Mother, and how we emulate our original instructions in treatment of one another are integral to our indigenous legal traditions. With this connection in mind, the three parts of this dissertation address the status of Pueblo women in colonial New Mexico, a study of attitudes toward preservation of traditional structures, and the ways in which we seek to protect our sacred places. The journal article will focus on the impact of Spanish colonial laws on pueblo people in New Mexico, and pueblo women in particular. I propose the usefulness of comparing the Pueblo chthonic legal tradition with that of the colonial Spanish civil legal tradition as an approach to a fuller understanding of the impact of Spanish colonial laws on Pueblo peoples. As pueblo peoples move into the future with a focus on core values, this comparison can assist in determining what traces of the Spanish colonial, often patriarchal, systems might continue to exist among our Pueblos, to our detriment. The book chapter looks at a survey on attitudes toward preservation of traditional Laguna housing in Paguate Village, at Laguna Pueblo, and its possible uses for community planning. This is done within the context of a community whose traditional housing has been interrupted by 30 years of uranium mining and decades of government (HUD) housing, both of which worked against Pueblo indigenous paradigms for how to live in the environment and how to live together. The policy briefing paper makes a case for using international human rights instruments and fora to protect sacred places where United States law and policy cannot provide the degree of protection that indigenous peoples seek. In all three pieces is a question of how we essentially reclaim the gift of our original relationship with Mother Earth. / Dissertation/Thesis / Doctoral Dissertation Justice Studies 2015

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This text focuses on three historical characters: "The three Antonios", with emphasis on the third character, who was born in Chile and whose name is Jose Antonio de Rojas. The three characters come from the novel The Dream of History (2000), by Jorge Edwards. Two ofthem were French and the third one was Chilean. The thing that they had in common was that they were influenced by the French Enlightenment. They lived in Chile during Spanish Colonialism at the end of the 18th century and at the beginning of the 19th century. This historical period was full of political, social and military conflicts, which led to the establishment of aRepublic in Chile. However, this process of liberation was not unique for this country but took place in the whole American Continent. The text is characterized by a very parodic language and this parody has a specific function, i.e., to highlight identity related factors such as nation, language, class, gender and ethnicity. This is achieved by questioning and making illegitimate (invalid) the CUlTent discourse ofhistoriography.

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