scholarly journals Developmental aspects of the assimilation education in textbooks during the Japanese early colonial period -Focused on the first stage elementary school Japanesetextbook-

2012 ◽  
Vol null (56) ◽  
pp. 331-346
Author(s):  
박제홍 ◽  
KimSoonJeon
Keyword(s):  
Elementary School ◽  
Colonial Period ◽  
Early Colonial

Childhood in the Early Colonial Period

PEDIATRICS ◽  
1974 ◽  
Vol 54 (1) ◽  
pp. 71-73
Author(s):  
Harry Bloch
Keyword(s):  
Child Labor ◽  
Colonial Period ◽  
Child Life ◽  
Massachusetts Bay ◽  
African Slave ◽  
Early Colonial ◽  
Plymouth Colony ◽  
Massachusetts Bay Colony ◽  
The Great Migration ◽  
Poor Children

A great deal has been written about the life, struggles, and accomplishments of pioneer men and women who crossed the ocean to build a new world in the wilderness; but infant and child life during early colonial days is largely hidden in obscurity. Little has been recorded.1 It is known that few children under the age of 7 survived in the crowded immigrant ships: falling into the sea, accidents, hunger, thirst, and sickness took its sad toll. Nevertheless, there were many young2-5: a third of the founders of Plymouth were children; Puritan youth were evident in the great migration to the Massachusetts Bay Colony; several cargoes of poor children and orphans from Dutch almshouses were "bound out" to the burghers of New Netherlands; children were frequently dispatched from England as indentured servants and apprentices; the London Company sent 100 children to Virginia in 1619, and 1,500, kidnapped from Ireland and England, in 1627; African slave children were shipped to the colonies after 1620; and the colonial mother6 bore many children, buried many, and often followed them to the grave at an early age. Fecundity,5 characteristic of early colonists, served to people a continent (the population was 2.5 million in 1776), and provided needed child labor. Over 50% of Plymouth colony consisted of children.7 Colonial children were viewed as miniature adults; and boys and girls were dressed alike until the age of 7.1,7,8 The infant1,7 wore a long linen smock; was covered with a woolen blanket; and a wooden or wicker cradle, hooded to protect from cold draughts, much like those in which Indian babies slept, was its bed.

Mexican Manuscript Painting of the Early Colonial Period: The Metropolitan Schools

Art Journal ◽  
1960 ◽  
Vol 20 (1) ◽  
pp. 60
Author(s):  
Marcia Allentuck ◽  
Donald Robertson
Keyword(s):  
Colonial Period ◽  
Early Colonial ◽  
Manuscript Painting

Afterword and Concluding Thoughts

2019 ◽  
pp. 185-210
Author(s):  
Deepra Dandekar
Keyword(s):  
Ethnic Group ◽  
Family Life ◽  
Social Group ◽  
Religious Conversion ◽  
Social Stigma ◽  
Colonial Period ◽  
Early Christian ◽  
Early Colonial ◽  
Christian Families ◽  
Family Associations

The concluding chapter summarizes all the conceptual questions raised while analysing the topic of religious conversion in nineteenth-century Maharashtra. Using personal experience, the author explores whether Marathi Brahmin Christians could be considered an ethnic group in the early colonial period. Using arguments from the preface of this book, the author discusses how social stigma created family life and family associations among early Christian converts who converted and intermarried within and across colonial missions to form a separate social group that was outside both Marathi and Brahmin identity, and colonial identity. While this intellectual burgeoning group of Brahmin Christians did not survive after independence, their vernacular expressions of Christian piety constituted important notions about religious modernity in the colonial period. Finally, the author discusses how conversion became a mode of communication within Christian families that becomes inherent expressions of articulating dissent.

Teotihuacan Valley, Mexico, Postclassic Chronology

1996 ◽  
Vol 7 (2) ◽  
pp. 267-280 ◽  
Author(s):  
Susan Toby Evans ◽  
AnnCorinne Freter
Keyword(s):  
Population Growth ◽  
Thirteenth Century ◽  
Colonial Period ◽  
Central Mexico ◽  
Postclassic Period ◽  
Rural Villages ◽  
Early Colonial ◽  
Late Postclassic ◽  
Absolute Dating

AbstractThe Postclassic period in central Mexico was characterized by enormous population growth and expansion of settlement, but the timing of the onset of these processes has been poorly understood. Obsidian tools from residential contexts at the Late Postclassic village of Cihuatecpan in the Teotihuacan Valley have been analyzed to determine the extent of hydration, and thus the amount of time elapsed since the tools were manufactured. Estimated dates of manufacture range betweena.d.1221 and 1568, consistent with ethnohistoric accounts of the timing of establishment of Cihuatecpan and other rural villages, and their abandonment in the Early Colonial period. Ceramics found in the same contexts as the obsidian tools include Black-on-orange types, such as III, which may have come into use in the thirteenth century. This experiment in relative and absolute dating accords with other current research, indicating a needed revision of traditional chronologies toward an earlier onset of major processes.

Tiçiyotl and Titiçih: Late Postclassic and Early Colonial Nahua Healing, Diagnosis, and Prognosis

2019 ◽  
Author(s):  
Edward Polanco
Keyword(s):  
Colonial Period ◽  
Body Parts ◽  
Postclassic Period ◽  
Specialized Knowledge ◽  
Men And Women ◽  
Male And Female ◽  
Diagnosis And Prognosis ◽  
Early Colonial ◽  
Late Postclassic ◽  
Corn Kernels

Nahua peoples in central Mexico in the late postclassic period (1200–1521) and the early colonial period (1521–1650) had a sophisticated and complex system of healing known as tiçiyotl. Titiçih, the practitioners of tiçiyotl, were men and women that had specialized knowledge of rocks, plants, minerals, and animals. They used these materials to treat diseases and injuries. Furthermore, titiçih used tlapohualiztli (the interpretation of objects to obtain information from nonhuman forces) to ascertain the source of a person’s ailment. For this purpose, male and female titiçih interpreted cords, water, tossed corn kernels, and they measured body parts. Titiçih could also ingest entheogenic substances (materials that released the divinity within itself) to communicate with nonhuman forces and thus diagnose and prognosticate a patient’s condition. Once a tiçitl obtained the necessary information to understand his or her patient’s affliction, he or she created and provided the necessary pahtli (a concoction used to treat an injury, illness, or condition) for the infirm person. Finally, titiçih performed important ritual offerings before, during, and after healing that insured the compliance of nonhuman forces to restore and maintain their patients’ health.

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