Death, Distance, and Bureaucracy: An Archival Story

Author(s):  
Sylvia Sellers-García

This chapter in two parts considers several legal cases from Spanish America. It argues that geographic distance shaped the pace of proceedings and created bureaucratic distances critical to case outcomes. Geographic distance also shaped document trajectories, influencing how they would be stored and where they would come to rest. Archivists, both in the colonial period and since then, are the vital mediators of these many forms of distance. They were vital to the creation of document content, they determined which documents survived, and they make choices today that influence location and access. The cases being examined are from Guatemala and Mexico; they are drawn from both inquisition files and the secular criminal courts; they take place between 1698 and 1718. All the cases focus on the crimes and perceived transgressions of non-white women: witchcraft, murder, and adultery.

2008 ◽  
Vol 38 (2) ◽  
pp. 171-208
Author(s):  
Anne Marie Stoner-Eby

AbstractOne of the most famous instances of missionary 'adaptation' was the Christianizing of initiation rites in the Anglican Diocese of Masasi in what is now southeastern Tanzania. This was long assumed to be the work of Bishop Vincent Lucas, who from the 1920s became widely known in mission, colonial and anthropological circles for his advocacy of missions that sought 'not to destroy, but to fulfill' African culture. Terence Ranger in his groundbreaking 1972 article on Lucas and Masasi was the first to point out the crucial role of the African clergy. In reexamining the creation of Christian initiation in Masasi, this article reveals that Lucas's promotion of Christianized initiation was actually based on the vision and efforts of the African clergy, an indication that mission Christianity in the colonial period cannot be assumed to reflect European initiative and African compliance.


Author(s):  
Catherine Poupeney Hart

Gaceta de Guatemala is the name of a newspaper spanning four series and published in Central America before the region’s independence from Spain. As one of the first newspapers to appear in Spanish America on a periodical basis, the initial series (1729–1731) was inspired by its Mexican counterpart (Gaceta de México) and thus it adopted a strong local and chronological focus. The title resurfaced at the end of the 18th century thanks to the printer and bookseller Ignacio Beteta who would assure its continuity until 1816. The paper appeared as a mainly news-oriented publication (1793–1796), only to be reshaped and energized by a small group of enlightened men close to the university and the local government (1797–1807). In an effort to galvanize society along the lines of the reforms promoted by the Bourbon regime, and to engage in a dialogue with readers beyond the borders of the capital city of Guatemala, they relied on a vast array of sources (authorized and censored) and on a journalistic model associated with the British Spectator: it allowed them to explore different genres and a wide variety of topics, while also allowing the paper to fulfill its role as an official and practical news channel. The closure of the Economic Society which had been the initial motor for the third series, and the failure to attract or retain strong contributors led slowly to the journal’s social irrelevance. It was resurrected a year after ceasing publication, to address the political turmoil caused by the Napoleonic invasion of the Peninsula and to curb this event’s repercussions overseas. These circumstances warranted a mainly news-oriented format, which prevailed in the following years. The official character of the paper was confirmed in 1812 when it appeared as the Gaceta del Gobierno de Guatemala, a name with which it finally ended publication (1808–1816).


2020 ◽  
pp. 210-245
Author(s):  
Michael D. Hattem

This chapter explores the ways in which Americans sought, created, and promoted a “deep national past,” or American antiquity, for the new republic. The first half of the chapter explores how the use of Columbian, biblical, and epic symbolism all contributed to Americans’ sense of a past deeper even than that of the colonial period. The second half of the chapter explores the nationalization of both natural history and the indigenous pasts of Native Americans and their expression in the nation’s first natural history museums. The creation of a deep past grounded both in myth and the land was—like the simultaneously reimagined colonial past—part of a broader attempt to establish cultural independence from Britain, in this case by fostering a sense of national origins that transcended British imperialism and the British past altogether.


2020 ◽  
pp. 199-236
Author(s):  
Emma M. Griffiths

Child figures have traditionally been dismissed as simple objects of pathos, but the articulation of pity in tragedy is complex. Different mechanisms for the creation of emotional effects are explored, with attention to Aristotle’s views on ‘fear and pity’ in tragedy. Comparison is drawn with the use of children in legal cases to inspire pity, and the importance of future roles is discussed. The legal frameworks of past action/future obligations are considered as a backdrop to different plays. Supplication contexts are considered, and the role of Eurysakes in Sophocles’ Aias is examined as an example of pathetic effects combined with more threatening hints of the child as a danger. The chapter concludes by showing how potential is both a contributory and a mitigating factor in the tragic deployment of pathetic effects.


Antiquity ◽  
2000 ◽  
Vol 74 (284) ◽  
pp. 273-274 ◽  
Author(s):  
Elizabeth J. Currie

Hacienda Zuleta in the northern sierra province of Imbabura, Ecuador is the location of the largest 'ramp-mound' site of the Caranqui culture dated to the Late Period in the highlands chronological sequence (c. AD 1250-1525) and also of a large 17th-century Colonial period hacienda of Jesuit foundation. The Late Period is characterised by the construction of very large hemispherical or quadrilateral 'pyramid tolos, sometimes with a ramp or a long 'walkway' and up to 22 of these ramp-tola sites have been identified in the northern sierra provinces of northern Pichincha and Imbabura (Gondard & L6pez 1983; Knapp 1992). They are thought to have been the political centres of the region's paramount chiefs and the ceremonial foci for their scattered communities (Salomon 1986). Studies suggest they are contemporary with one another, originating from about the 8th to loth centuries AD (Athens 1978; 1992; Oberem 1975), although the phases of occupation associated with the creation of the large quadrilateral ramp mounds seem to be later, linked to socio-economic and political trends of agricultural intensification and increasing population densities which are also taken to characterize the Late Period.


Books Abroad ◽  
1967 ◽  
Vol 41 (4) ◽  
pp. 503
Author(s):  
James R. Browne ◽  
Angel Flores

Hispania ◽  
1968 ◽  
Vol 51 (1) ◽  
pp. 205
Author(s):  
Daniel R. Reedy ◽  
Angel Flores

Hypatia ◽  
2021 ◽  
Vol 36 (4) ◽  
pp. 706-724
Author(s):  
Qrescent Mali Mason

AbstractThis article concerns itself with the ways that Black women have taken up #BlackGirlMagic as a critical reimagining of their subject positionalities as Black women. I argue that #BlackGirlMagic is a resistant imaginary that has significantly altered the contemporary western social imaginary and suggest that the intersectional ambiguity that Black women animate builds community among Black women toward collective liberation. Bringing together Kimberlé Crenshaw's concept of intersectionality, Simone de Beauvoir's concept of ambiguity, and María Lugones's concept of oppressed←→resisting subjects, I argue that #BlackGirlMagic's so-called “magic” is both produced by and produces what José Medina has termed a guerrilla epistemology. In outlining the contours of this epistemology, I demonstrate how #BlackGirlMagic resists through the transmission of knowledge, the creation of a critical genealogy, its visionary orientation, and the development of an insurrectionary counterdiscourse. To illustrate, I briefly discuss how #BlackGirlMagic provides white women with an opportunity for a beneficial form of epistemic friction. In the end, I suggest that #BlackGirlMagic's ability to unite Black women transnationally bodes well for its continued effects on the western social imaginary.


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