The Nahua NewsletterWith support from the Department of Anthropology
Indiana University-Purdue University Fort Wayne
Alan R. Sandstrom, Editor
A Publication of the Indiana University
Center for Latin American and Caribbean Studies
February 1992, Number 13
The Nahua Newsletter
With support from the Department
of Anthropology
Indiana University-Purdue University Fort Wayne
Alan R.
Sandstrom, Editor
A Publication of the Indiana
University
Center for Latin American
and Caribbean Studies
Welcome to the 13th issue of the Nahua Newsletter, your communication link to others from around the world with an interest in the history, language, and culture of Nahuatl-speaking peoples. This issue contains news items of interest to Nahua specialists, announcements, and an update of the membership directory including information on recent publications and research activities.
Interest in the Newsletter continues and our membership now surpasses 310. The word is spreading and presses are beginning to send copies of recent publications for review. Accordingly, starting with this issue we will begin to publish book reviews written by Newsletter subscribers. If you have any comments or if you wish to be included on the list of reviewers, please drop me a note.
Also, please take a few minutes and send along any news items, announcements, requests for cooperation, changes of address, and suggestions to:
Alan R. Sandstrom, Editor The Nahua Newsletter Department of Anthropology Indiana-Purdue University 2101 Coliseum Blvd. East Fort Wayne, Indiana 46805
I would particularly appreciate hearing of changes in the mailing status of subscribers. If you are aware of any modifications that I should make on the mailing list, please let me know.
I am pleased to announce that we have sold two sets of mailing labels and that proceeds will help offset costs entailed in producing and mailing the Newsletter. Also, at press time, one subscriber has made a contribution to help offset publication costs. The goal is to maintain the Newsletter as an open forum and to keep issuing it free of charge to interested scholars. Your tax-deductible contribution to the Newsletter would be greatly appreciated. Please make checks payable to Indiana University, annotated "for Latin American Studies," and send to:
Center for Latin American and Caribbean Studies Indiana University 313 North Jordan Avenue Bloomington, Indiana 47405.
(1) Members of the Nahua Group met in Chicago during the American Anthropological Association annual conference. Approximately twenty people attended and it was decided to sponsor a Nahua symposium at the next AAA conference in San Francisco. Jane Hill graciously agreed to organize the session that we decided to call it "The Ongoing Encuentro." The theme of the entire AAA conference is "Multiculturalism in the Quincentenary Year" and everyone felt that it is especially important the Nahuas be represented. Jane has mailed fliers to everyone on the Nahua Newsletter subscriber list, but in case you did not receive yours, the AAA meeting will be held December 2-6. Abstracts for papers and all accompanying materials must be submitted to Jane by March 16, 1992. Reports from all areas of Nahua studies are welcome. All information and necessary forms are in the January Anthropology Newsletter. Please submit materials to Jane H. Hill, Department of Anthropology, Haury Building, University of Arizona, Tucson, AZ 85721.
(2) Danièle Dehouve has published a new book entitled Quand les banquiers etaient des saints: 450 ans de l'histoire économique et sociale d'un province indienne de Mexique. It is described in the flier as follows:
Il fut un temps où, dans la région de Tlapa au Mexique, les banquiers se nommaient saint Augustin ou saint Michel: les saints patrons des villages indiens étaient en effet dotés de capitaux monétaires que les "confréries religieuses" consacrées à leur dévotion investissaient dans le commerce ou l'usure. Un tel rapport entre l'organisation communautaire villageoise et le marché parait typique de l'histoire de cette région indienne de la cote Pacifique.
Plus de quatre cent cinquante ans de la vie d'une société indienne confrontée à l'économie de marché constituent la trame de cet ouvrage, des premières formes de vente et de travail forcés au développement de la petite production marchande en liaison avec les confréries religieuses. Dans ce contexte, Danièle Dehouve suit la mise en place d'une société postcortésienne entièrement nouvelle. Elle décrit trois siècles de domination espagnole marqués par la décadence de la noblesse indienne, la fragmentation en villages et la transformation de l'organisation politique et religieuse locale. Puis elle étudie l'explosion des conflits paysans que aux XIXe et XXe siècles modifient ce paysage régional.
Les méthodes des antropologues et des historiens se combinent pour fournir cette monographie régionale, la première à retracer une aussi longue périod historique.
TABLE DE MATIERES
Première partie
Les lieux et les hommes
Chapitre I Tlapa, une voie d'accès à la cote Pacifique
Chapitre II L'évolution démographique
Chapitre III Haciendas, troupeaux et grands domaines
Deuxième partie
Espagnols et noblesse indienne
Chapitre IV Tlapa au moment de la conquete
Chapitre V Une période transitoire, les encomiendas: 1520-1550
Chapitre VI La réforme tributaire 1550-1650 (1) aspects
économiques
Chapitre VII La réforme tributaire 1550-1650 (2) aspects
politiques
Troisième partie
La formation de la communauté et de la production marchande
Chapitre VIII La marginalisation de la noblesse indienne
Chapitre IX Le village et la fiscalité
Chapitre X Le village et la production marchande
Quatrième partie
La communauté indienne moderne
Chapitre XI Après l'Indépendance 1810-1910 (1)
l'individualisation des échanges commerciaux
Chapitre XII Après l'Indépendance
1810-1910 (2)municipalités et élites paysannes\
Chapitre XIII Le temps de la "coutume"
1910-1960
Chapitre XIV La communauté et les travaux d'équipement
1960-1980
To purchase the book, inquiries should be sent to Presses de CNRS, 20-22 rue Saint-Amand, 75015 Paris, France (télex 200 356 F, Fax 45 33 92 13).
(3) Corn is Our Blood: Culture and Ethnic Identity in a Contemporary Aztec Indian Village by Alan R. Sandstrom has just been published by the University of Oklahoma Press. The book contains new information on village economy, religion, curing practices, kinship organization, and processes of ethnic identity from a conservative Nahua community in the tropical forests of northern Veracruz. It is written to be used in undergraduate as well as graduate courses so that Nahua culture can be better represented in the curriculum. The paperback edition is 420 pages long and contains 25 color plates ($19.95; cloth $39.95). It is volume 206 in the Civilization of the American Indian Series.
Table of Index
Chapter 1 Entering the Field
Chapter 2 The Village in Its Setting
Chapter 3 Amatlán and Its People
Chapter 4 Social Organization and Social Action
Chapter 5 Amatlán Household Economic and Production Activities
Chapter 6 Religion and the Nahua Universe
Chapter 7 Ethnic Identity and Culture Change
Epilogue
Robert M. Laughlin writes: I would appreciate it if you could put in the Nahua Newsletter a query to see if anyone has seen a Nahuatl translation of a Spanish proclamation, "Proclama a los habitantes de ultramar," signed by the Duque del Infantado and dated August 30, 1812, Cádiz. It informs the colonists that they have a new constitution, that prosperity is right around the corner, and won't they help defeat the monster Napoleon? Please send responses to: Robert M. Laughlin, NHB 112, Smithsonian Institution, Washington, D.C. 20560.
As noted above, it is a pleasure to announce that beginning with this issue the Nahua Newsletter will publish reviews of books that are of interest to readers. Not all of the books are specifically about Nahuas, but so far the presses have sent items that should be of general interest. I would like reviews to contain a summary of the work so that readers can determine its relevance, along with a critical evaluation. This is the place to express strong opinions about an author's theoretical orientation and handling of data. I will also welcome letters in response to reviews, either pro or con. Subscribers to the Nahua Newsletter come from a variety of fields including art history, linguistics, history, and anthropology. It will be interesting and enlightening to read these differing perspectives. To get the process started, Michael Logan has submitted a review of Daniel Reff's new book on the impact of disease in New Spain, and I have written a review of Inga Clendinnen's new book on the Aztecs. Please take a few minutes and write a response if you have comments to make.
There is an irony of immense significance imbedded in the post contact history of the Americas. Smallpox, as an agent of change, had an incalculable effect on transforming the New World, perhaps more so than any other factor associated with European conquest and colonization. Yet, and here is where the irony lies, smallpox experienced a fate identical to the one it wrought on all too many native peoples--that of extinction.
Though the world is now, thankfully, totally free of this disease because of immunization, smallpox once functioned as a major, albeit brutal, architect of cultural and demographic change throughout the Americas. If only those millions of Amerindians struck from exposure to Variola, the smallpox virus, could now know that the dreaded agent of their suffering and loss has also perished, then perhaps there could be at last some "poetic justice" for the immeasurable hardships that Native Americans endured as a result of, from their perspective, this unknown, uncaring, unstoppable taker-of-life. The history of post-contact America owes all too much to this pathogen introduced from the Old World.
It is perhaps impossible to overstate just how important smallpox was, frequently working in tandem with other introduced maladies, notably measles and influenza, in altering forever the culture history of the Western hemisphere. Virtually every aspect of protohistoric and colonial Indian life changed as a result of diseases set loose in a "virgin soil" population. Similarly, there is little in the history of European domination of the Americas that cannot be seen as having occurred independent of the European's most sinister of all allies -- the plague of pox.
Daniel Reff, in a superb analysis of ethnohistoric data, intermixed with materials drawn from archaeological and ethnographic sources as well, develops a lucid portrayal of the crucial and multifaceted role smallpox held in shaping the demographic and cultural history of the Greater Southwest, a region encompassing northwestern Mexico and the Puebloan zones of Arizona, New Mexico, Colorado, and Utah. The importance of Reff's work, however, extends far beyond his regional focus. It extends to every corner of the Western Hemisphere, from the Aleutians to Tierra del Fuego. Smallpox reached all locales, and with equally dire consequences.
This book, an outgrowth of Reff's doctoral dissertation (Oklahoma, 1985), contributes importantly not only to the literature on disease as an agent of change in the Americas, but to the recent literature that critically reassesses many long-standing models of both aboriginal life and cultural collapse in the Greater Southwest, as well as the dynamics of Indian-White relations in this region, and elsewhere.
The book contains six chapters, over the course of which appear thirty-one figures, mostly maps to illustrate the geographic extent of various epidemics, and fourteen tables that detail the demographic trends--the population loss--resulting from the Indians' increased exposure to European pathogens. From these tables and figures, and, of course, the adjoining text, which is skillfully composed and presented, the reader quickly gains an appreciation of the true depth and quality of Reff's scholarship. The book's bibliography, which runs thirty-seven pages, is a valuable reference source for anyone having an interest in disease and the social and demographic history of the Americas.
In the introductory chapter, Reff identifies the central objective of his research, which is to document "the demographic and cultural consequences of Spanish-introduced disease among aboriginal populations in northwestern Mexico, particularly what is today northwestern Durango, Sinaloa, Sonora, and southwestern Chihuahua" (p.5). His analysis also touches on the Pima of Arizona and the Puebloans of New Mexico, with occasional reference to the Aztec of central Mexico and the Inca of Peru. An important feature of chapter 1 is that Reff, from the very first sentence, highlights the horror and suffering that smallpox caused within Indian communities. "It is doubtful," he writes, "that there was a word or phrase that aroused as much fear among native people in Mexico during the sixteenth and seventeenth centuries as the term cocoliztli" (p.1). This Nahuatl word for disease now encompassed within its domain the deadliest of all maladies--smallpox. Cocoliztli claimed countless thousands of lives, thereby reducing some native populations in the Greater Southwest by as much as 90 percent in the course of only 150 years.
The introductory chapter also contains a rationale for Reff's primary focus on northwestern Mexico. He additionally explains why southwesternists have largely ignored the role of disease in explaining both the collapse of native cultures in this region and the acceptance of Jesuit-run missionary life by most tribal groups. As a closing feature of this chapter Reff introduces the reader to the still popularly held, though erroneous and ethnocentric, assumption that "civilization" -- the lifeway of Europeans -- was destined, due to its superiority, to displace and surpass the "savage" native. The myth of manifest destiny certainly owes less to this claimed superiority than to the realities of introduced diseases, brutal enslavement, starvation, and mortal combat.
The next three chapters are devoted, respectively, to an overview of the aboriginal cultures of northwestern Mexico (chapter 2); reconstructing a chronology of the epidemics occurring in the study area until 1764, two years prior to the expulsion of the Jesuits from Mexico by royal decree (chapter 3); assessing the demographic consequences of smallpox and other introduced diseases, particularly in relation to the phenomenal infant mortality witnessed by Indian parents and the census-taking Jesuits alike (chapter 4). It was especially the loss of the young that crippled, at times totally denying, a population's ability to rebound demographically from the catastrophic culling that smallpox and its related Old World brethren placed on native peoples. Cultures literally "imploded" by the weight of all in the group being gravely ill at the same time. There were insufficient few well enough to procure and prepare food, or to care for the sick. Cultural systems simply came to a halt as mortality rose unchecked.
Chapters 2 through 4 represent the major thrust of Reff's efforts. Each is superbly done, with a wealth of citations and quantitative data given in support of his reconstructions, many of which contradict established scholarly opinion on 1) the complexity of aboriginal sociopolitical organization in northwestern Mexico; 2) this region's population size prior to and after contact (frequently given by tribal group); 3) the magnitude of population loss due to disease during the sixteenth and seventeenth centuries; and 4) the scenarios advanced for cultural collapse and site abandonment in the Greater Southwest.
Reff, in chapter 5, his next to last, presents a truly innovative, yet again well-documented, discussion of the Jesuit Mission Period in this region of Mexico (1591-1762). The author here examines the dynamics of Mission Indian life and the conditions that favored both change and continuity in native tradition. As with earlier chapters, this one is well conceived, researched, and presented. It is indeed requisite reading for all who study culture change in the Americas. Among the many topics discussed, the following seem central: cultural parallels between Amerindian and Spanish religion; the psychological void produced when aboriginal belief systems and specialists failed to account for, or abate, the unfathomable suffering and losses due to introduced diseases; and the explicit and, at times, unknowing skill of the Jesuit priests to console, revitalize, and change such severely shocked native populations. These and related topics are all covered skillfully with respect to the author's central theme that disease was the pivotal force behind the demographic and cultural changes affecting Indian peoples in protohistoric and colonial northwestern New Spain.
Reff's primary data sources are the documentary records produced by early Spanish explorers who ventured into this region of Mexico and, more importantly, of course, the lengthy reports -- the memorias and anuas -- of the Black Robes or Jesuit missionary priests. Reff also makes use of limited archaeological and ethnographic literature in developing his principal thesis that disease was a factor of greater importance in shaping the culture history of northwestern Mexico, and the Puebloan southwest, than other researchers to date have yet acknowledged.
In the sixth and concluding chapter, Reff summarizes the relevance of his findings, which bear importantly on two interrelated research topics. The first of these concerns the role of introduced disease elsewhere in the Americas. Drawing from the case of northwestern Mexico, Reff concludes that: 1) the rapid and pronounced depopulation witnessed in central Mexico and Inca Peru were not unusual; 2) profound changes in aboriginal cultures can be linked directly to the precipitous decline in native populations; 3) Indian acceptance of missionization owed more to population loss and a disease environment than to the often assumed superiority of European culture; and 4) Jesuit priests effectively reorganized much in terms of native extractive and organizational strategies, yet the majority of Christian beliefs the priests sought to inculcate were not totally accepted, but were reworked and blended with indigenous religious elements.
The second topical area where Reff's findings are particularly significant pertains to the long assumed "gap" in the archaeological record for the Greater Southwest. The relative paucity of sites and components dating to the protohistoric period (1450 to 1650) had been read by most researchers as compelling evidence for cultural collapse, site abandonment, and outward migration prior, the logic went, to the arrival of Europeans in this area. Reff points out, however, and convincingly so, that this assumed gap is more artificial than real, and its "existence" owes primarily to the fact that most researchers have overlooked the role of introduced disease in altering the culture history of the Greater Southwest. Rather than an actual gap between late prehistoric cultures and those observed during the colonial period, there is indeed a continuum, one which becomes understandable when the presence of disease is taken into account. "If we recognize," notes Reff, "that the gap in the archaeological record is artificial, then various anomalies are no longer problematic..." (p.280). In his use of the word "anomalies," Reff is referring, of course, to a number of highly apparent and long studied "problems" in Greater Southwestern culture history.
Site abandonment, for example, is precisely what one would expect given the virulence of introduced disease. So, too, is the "much debated lack of continuity that characterizes the Hohokam and the eighteenth century Pima..." (p.281). Reff goes on to add that "if we acknowledge the evidence of disease, then we also have an explanation for the lack of correspondence that characterizes the accounts of life that were compiled by Spanish explorers (A.D. 1530-65) and the later accounts of the Jesuits." Similarly, "Acknowledging the evidence of disease makes it further possible to account for Jesuit and Indian relations without reference to ethnohistoric notions of cultural superiority" (p. 281). Reff's data do much to resolve these apparent anomalies. They also serve well to provide cultural continuity where earlier only a gap had been seen.
The overall value of Reff's book owes to many different things. Foremost among these is the invaluable service Reff has provided by bringing a large and diverse archival record into the public domain. Had not this demanding project been completed, other scholars interested in historical epidemiology and Native American culture change would have been denied what is now a singular, though comprehensive and meticulous overview of ethnohistoric sources for northwestern Mexico and the Greater Southwest.
The innovative and eclectic perspectives woven into Reff's work are to be applauded as well. He has given our discipline not only a truly worthwhile case study of the impact of Old World diseases in a novel environment, but sound critiques of, and alternatives to, conventional scholarly opinion on Greater Southwestern culture history. As a result, what were once considered voids, anomalies, discontinuities, and discrepancies in both the archaeological and ethnohistoric records for this region of the New World can now be more realistically viewed as outcomes of introduced disease. Researchers now have a causal model far better equipped to explain the dynamics of demographic and sociopolitical change in the Greater Southwest than what earlier reconstructions had to offer. Disease seems so simple, yet as an agent of change it far overshadowed other suggested architects of a changing culture history, from drought and environmental degradation to warfare, invading hostile groups, revolt, outward migration and, of course, the superiority of the newly arrived European ways. Reff confers to disease, notably smallpox, its rightful place, albeit an infamous one, in the history of once separate peoples.
Cocolitzli transformed the Americas. And in its wake Indians suffered unprecedented suffering and loss of life. Their worlds were shook beyond what most could endure, with native healers and priests unable to explain and, more importantly, stop the ravages of this disease. Reff does a superb job of retracing both the history and impact of disease on native population, sociopolitical organization, and world view. What this reviewer finds so attractive about Reff's work is that, while he presents his thesis in a dispassionate and empirical manner, he does not lose sight of the immense psychological shock Amerindians bore as their own cultures increasingly failed to protect them from these once totally unknown diseases. Their cultures also failed to explain why they should endure unparalleled suffering while most Europeans went unscathed. This shock certainly fueled rapid cultural change, with native peoples desperately searching for things, both old and new, that would enable them to continue.
Hispanic acculturation among the Indian peoples of northwestern New Spain (and elsewhere, of course) was a dynamic of cultures in contact, yet it would never have occurred as history informs us without the presence of smallpox. By demonstrating the validity of this exact point, Reff clearly exposes the ethnocentric bias of interpretations of acculturative change couched in the logic of European cultural superiority. Reff also adds novel and needed insight into a re-thinking of Greater Southwestern culture history.
Any reader of Reff's pioneering work will quickly come to realize just how significant smallpox was as an agent of change in this region of the Americas. Cocolitzli was unparalleled in the suffering it caused and the cultural transformations it facilitated. Reff deserves acclaimed recognition for instructing us so clearly that this was indeed the case.
Michael H. Logan
Department of Anthropology
University of Tennessee
This exploration of pre-Conquest Mexica world view by award winning historian Inga Clendinnen promises to make a significant impact on Nahua studies. The book has already won praise from scholars and it will reach a wide audience as a Book-of-the-Month Club alternate selection and a History Book Club selection. The work is scholarly and contains fresh insights into how the Mexica structured their world. Yet in the end, I found the book disappointing from an anthropological perspective and limited in its substantive contribution to our understanding of Mexica culture.
Clendinnen's interest is in illuminating Mexica "sensibility: the emotional, moral and aesthetic nexus through which thought comes to be expressed in action, and so made public, visible, and accessible to our observation" (p.5). Her interpretations focus "less on words than actions, and especially ritual actions" (p.5), less on belief than the world view that underlies belief. She is not interested in the perspectives of the elites, the usual grist for the historian's mill, but wishes to understand "the multiple ways in which ordinary Mexica men and women-in-the-city street made sense of their world" (p.2). Rather than tackle the complexity of Mexica ritual as a totality, she chooses to emphasize the one feature that sets the Mexica apart on the world cultural stage: "My concern is to discover how ordinary people understood 'human sacrifice'" (p.4).
Clendinnen is to be admired for her courage in tackling such a task. To map the emic world of a living group is a monumental undertaking that has not yet been achieved to anyone's satisfaction, but to attempt such an analysis on a group so removed in time, space, history, language, and culture is positively "Quixotic," to use her own word (p.5). And yet she has selected a key question in Mexica studies, a question that intrigues scholars and lay people alike. How could the Mexica have incorporated into their day-to-day world the public spectacle of human sacrifice on such a scale? How could such death, and often gruesome death at that, be rendered tolerable to so many people over such a span of time?
She begins with a discussion of Tenochtitlan, which she calls a "beautiful parasite feeding on the lives and labor of other peoples" (p.8). The architecture of the city and its magnificently staged rituals served as a physical and aesthetic justification for Aztec hegemony and for Aztec claims to wear the mantle of the Toltecs. Rituals in particular were a kind of state theater expressing Aztec power, and leaders of surrounding polities were always "invited" to witness the spectacles. For Clendinnen, the key institution through which the average person experienced this engineered magnificence was the calpulli. It represents the local group through which state obligations and expectations were administered, where victorious warriors enjoyed admiration, and where family and neighbors wept over military deaths.
Clendinnen presents a sophisticated if somewhat conventional interpretation of the relation between the individual and the sacred for the Mexica. For her, Tezcatlipoca best illuminates Mexica religious principles. All powerful and yet unpredictable, The Mirror's Smoke, as she calls him, exemplifies the uncertain relation between this deity and his "slaves" or followers. Capriciousness of the sacred is reflected in Mexica negative attitudes towards excess of any kind; drunkenness, heightened sexuality, or physical filth. Self-abandonment can represent an invitation to the sacred with unpredictable results. This conception of the sacred helps clarify the filthy appearance of Mexica priests with their blood matted hair.
The author has an interesting discussion of the strategy that Mexica devotees use to influence the uncertain sacred. She sees in their actions during rituals and before the altars an attempt to demonstrate total dependence on the deities by eliciting their pity. Self-debasement and painful, bloody acts of contrition set up a kind of exchange with deities who are encouraged to take pity on their poor followers. She distinguishes this concept from the Christian idea of mercy. For the Mexica, in the end, only death can repay the earth and its associated deities for the gift of life.
Clendinnen next turns her attention to human sacrifice with particular emphasis on the bathed slaves or ixiptla(s), defined as god representations or more accurately, god-presenters (p.253). These victims were honored in the months and days before their deaths on the killing stone and their role demanded that they cooperate with their executioners in sometimes bizarre ways. The author asks how this cooperation could possibly have been elicited. Victims were under the spell of having been specially selected for their roles and of being rehearsed in what was expected of them. She finds that near the time of death victims were treated very gently by old women and that this infantalized them and made them pliant. Face-washing rituals replaced old statuses with new ones, making victims more receptive to their fate. Also, victims were universally admired and provided with gifts, special food, and "pleasure girls" and this built up a sense of obligation and cooperation. The victim was exposed to the deliberate preparations for the sacrifice that would have exercised a coercive influence and made death seem inevitable. Finally, there were the hallucinogenic effects of dancing, mock battle, and, near the end, the consumption of drugs.
The author tries to get at the ethos of Mexica urban life by examining the roles of warriors, priests, and merchants. She finds that life was characterized by an extreme competition for individual fame -- fame that was seen as fleeting and insubstantial. Deviation from rules or the warrior ideal in any aspect of life often resulted in brutal public retribution. "Public physical humiliation and extreme violence is used economically in most polities, and against the prestigious rarely and as a last resort: in Tenochtitlan it was used extravagantly, publicly, and as a first resort" (p.132).
Clendinnen then looks at Mexica sex roles. She finds male status to be based on a "highly vulnerable social construct" (p.143), basically that of the warrior who may be victorious one day and a sacrificial victim the next. If a victim fails to act properly in the moments before sacrifice, the capturing warrior's status can be reversed and he is subject to public humiliation. The author's more extensive treatment of women's place in Mexica society is the most successful part of the book. She finds that women and men's lives were inextricably intertwined, that there was no apparent warring between the sexes, and that the best virtues were ideals for all humans and not just males. In marriage, women were partners and not merely helpmates. "The identification of the woman's womb with the great womb of the earth was the foundation of the Mexica system of thought" (p.208). For the Mexica, "both women and men pursue their separate and dangerous paths to maintain humankind's precarious purchase on existence" (p.209).
After a discussion of Mexica aesthetics, the author provides a detailed interpretation of ritual. Humans may glimpse the sacred as through a smoky mirror, with certain creatures and objects such as birds, butterflies, and jade providing intimations of the divine. The deities were not bounded entities but more like forces and qualities that could assume many manifestations. She sees in Mexica thought what I would call a pantheistic quality where sacred earth, blood, flesh, and maize "are the same substance in different forms" (p.252). In this view, the ixiptla were not impersonators but rather "that which enables the god to present aspects of himself" (p.253). According to the author, the Mexica had a metaphysical religion in which everything partakes of universal sacredness. This idea of shared substance made human sacrifice especially meaningful and logical given Mexica assumptions about the world.
Clendinnen tries to uncover the deepest emotional wellsprings of Mexica ritual and ultimately traces it to the small observances held at home. "Thus the intricate themes of human-sacred interdependence, and the cautious, long-evolved human strategies for survival rehearsed at the domestic hearth, were enacted in the ritual theater" (p.248). Major rituals repeat on a large scale the experiences of children when they undergo their initiation and other personal rites that have a deep meaning for the individual. She concludes that Mexica ritual, far from legitimating social structure, in fact illustrated, through state-supported violence and death, human limitations and frailty in an inconstant universe. The author concludes the book with a discussion of the Conquest and an epilogue in which she reviews the documentary sources upon which she bases her study.
Clendinnen's scholarship is extremely impressive. She reads widely and cites sources ranging from anthropology to art history. The work is well organized with a good Index, appendices that summarize information, and color plates. Yet I found the book somewhat difficult to read. Her ornate style of writing obscures her insights and makes it difficult to discern precisely what she is saying. Continuity is interrupted by the number of citations on each page that forced the reader repeatedly to turn to the back of the book. But from my perspective the major problem with the work is the interpretivist orientation assumed by the author. Geertz's unseen hand is felt here and thus much of the value of the book is subverted.
The author assumes, incorrectly I think, that the Mexica were of a mind about their society and ritual practices. She makes no room for dissent, Mexica atheists, resistance, internal political strife, contested understandings, and the subtle but pervasive "weapons of the weak" used by commoners against their oppressors. In her hands the Mexica become unbelievable automatons uniform in thought and deed. I can testify that this characterization is certainly not the case with their living descendants.
Reflecting the mirror smoke of Geertz, Clendinnen engages in a kind of symbolic numerology. Interpreting documents is an infinite process, and it is a game that anyone can play. The difficult part is providing criteria for verifying that one interpretation is better than another. Without this crucial bit of methodology we are doomed to numberless reworkings of the written record with no hope of scientific progress. Insights abound in her work but it is difficult to know what to think about them. Much of what she writes may be true, but without a better means of verification it represents only one possibility among various alternatives.
By focusing on meaning alone outside of its political, economic, ecological, and social context, the author avoids questions of why something like Mexica religion and the cult of human sacrifice develops in the first place. What situations faced by the Mexica led them to develop such a state religion and what factors can help explain a reliance upon human sacrifice that is unique in the ethnographic record? Is she implying that culture is a totally arbitrary creation uninfluenced by material factors? Her approach insures that these questions will never be addressed, much less answered. In the end, the problem of human sacrifice among the Mexica remains unresolved.
I was delighted that Clendinnen found ethnographic information from other American Indian groups useful in her search for insights into Mexica ethos. Her foray into ethnology is to be commended. However, instead of comparing such groups as the Winnebago and the Crow with the Mexica, cultures far removed in space and life style, why does she not stay closer to home? Excellent ethnographic information on contemporary Nahuas (as well as related groups) has been published over the years, many containing data on psychological orientation, symbols, and ethos. By confining herself to North American cultural comparisons, she overlooks a rich source of data that could have been used to lend weight to her interpretive conclusions.
Clendinnen is well aware of the difficulties of the task she has set for herself in this book. The opacity of the documents and problems of gathering emic data on a people long dead, however, are not her greatest impediments. The overwhelming obstacle remains the interpretive approach in which belles lettres are valued over canons of verifiability. In one passage, the author compares historians of remote places and peoples to Ahabs pursuing the white whale. Then she adds, "We will never catch him, and don't much want to" (p.275). She goes on to say that such research simply tests the limits of our own thought, understanding, and imagination. This book is well worth reading but I did not find it a fully satisfying experience, nor may others interested in catching whales.
Alan R. Sandstrom
Indiana-Purdue University
Fort Wayne, Indiana
The illustration that appears in this issue is taken from Inga Clendinnen's book Aztecs: An Interpretation (1991 Cambridge University Press), following p. 240.
Bertie Acker
1705 Briardale Ct.
Arlington, TX 76013
Richard N. Adams
Latin American Studies
Sid W. Richardson Hall
University of Texas
Austin, TX 78712
Rolena Adorno
Dept. of Romance Languages
Princeton University
Princeton, NJ 08544-5264
Carmen Aguilera
Perferico Sur 2775, C-103
San Jeronimo
México, D.F. 10200 MEXICO
Jose Alcina
Vallehermoso, 68
28015 Madrid SPAIN
Universidad de las Américas-Puebla
Biblioteca
A.P. 100,
Santa Catarina Mártir,
72820 Puebla, MEXICO
Jonathan D. Amith
Apdo. Postal 21-693
Coyoacan
México, D.F. 04000 MEXICO
Patricia Anawalt
167 South Rockingham Ave.
Los Angeles, CA 90049
Arthur J.O. Anderson
4411 Hermosa Way
San Diego, CA 92103
Helene Anderson
Dept. of Spanish and Portuguese
New York University
19 University Place
New York, NY 10003
Leonor Andrade
3249 N. 90th
Milwaukee, WI 53222
J. Richard Andrews
Box 1718, Station B
Vanderbilt University
Nashville, TN 37235
Archaologisches Institut
der Universitat Hamburg
Johnsallee 35
D-2000 Hamburg 13
GERMANY
Philip P. Arnold
Dept. of Religious Studies
405 G.C.B.
Univ. of Missouri-Columbia
Columbia, MO 65211
William O. Autry, Jr.
59389 CR 13
Elkhart, IN 46517-3503
Manuel Ballesteros
Ibanez Martin, 6
28015 Madrid SPAIN
Victor N. Baptiste
Hofstra University
Hempstead, NY 11550
Elizabeth Baquedano
68, Danecroft Road
London SE24 9NZ ENGLAND
Manlio Barbosa Cano
Puebla-Tlaxcala INAH
Fuertes de Loreto y G.
Puebla, Pue. 72270 MEXICO
Monica Barnes
377 Rector Place, 11J
New York, NY 10280
Don F. Bauer
Department of Anthro./Soc.
Lafayette College
Easton, PA 18042
Ulf Baukmann
Ortwinstrasse 15A
1000 Berlin 28 GERMANY
Carolyn Baus
Sub-Dirección de Arq.
Museo Nac. de Antropología
Reforma y Gandhi
México D.F. 5 MEXICO
Pierre Beaucage
Université de Montreal
Departement d'anthropologie
Montreal, Que. B3C 3J7 CANADA
Frances Berdan
Department of Anthropology
CSU San Bernardino
San Bernardino, CA 92407
Russell Berg
Inst. of Latin Amer. Stud.
834 International Affairs
Columbia University
New York, NY 10027
Brent Berlin
Latin American Studies
University of California
Berkeley, CA 94720
John Bierhorst
P.O. Box 10
West Shokan, NY 12494
Garland D. Bills
Department of Linguistics
University of New Mexico
Albuquerque, NM 87131
Richard E. Blanton
Department of Anthro./Soc.
Purdue University
Lafayette, IN 47907
Pamela D. Block
Art Reference Library
The Brooklyn Museum
2000 Eastern Parkway
Brooklyn, NY 11238
Elizabeth H. Boone
Dumbarton Oaks
1703 32nd St., N.W.
Washington, D.C. 20007
Richard Bradley
224 E. Topeka Ave.
Wildwood Crest, NJ 08260
James Braun
1939 Academy Place
Glendale, CA 91206
Sallie Brennan
570 Antlers Drive
Rochester, NY 14618
L.T. Briggs
3 Pleasant Street
Hanover, NH 03755
William Bright
Department of Linguistics
University of Colorado
Boulder, CO 80309-0295
For years I have been compiling a file of Hispanicisms, i.e. loanwords from Spanish, in the native languages of New Spain - including all Nahua dialects, plus other languages from California, the SW US, Mexico, and Guatemala. Of course it turns out that many Spanish words were borrowed first by Nahua, and from there into other languages. As an invited speaker at the Berkeley Linguistic Society in February 1992, I am giving a paper about such three-language chains of borrowing entitled "The Aztec Triangle" and I would welcome correspondence in this area. I am also doing ethnopoetic work of Classical Nahua texts, concentrating on the philological evidence for "line" structure.
Johanna Broda
Inst. de Invest. Hist.
UNAM, Humanidades
Delegación Coyoacan
México, D.F. 04510 MEXICO
Elizabeth Brumfiel
Dept. of Anthro./Soc.
Albion College
Albion, MI 49224
Louise Burkhart
Department of Anthropology
SUNY Albany
Albany, NY 12222
Jeff Burnham
Departmento de Humanidades
Universidad de Sonora
Hermosillo, Sonora, MEXICO
Jesus Bustamante
Lombia, 6. 20 izq.
28009 Madrid SPAIN
Edward E. Calnek
Department of Anthropology
University of Rochester
Rochester, NY l4627
Lyle R. Campbell
Dept. of Geography and Anthropology
Louisiana State University
Baton Rouge, LA 70803
R. Joe Campbell
2l8 Ridgeview Drive
Bloomington, IN 4740l
Una Canger
Ulriksdalvej 3
2500 Valby DENMARK
John B. Carlson
Ctr. for Archaeoastronomy
Post Office Box X
College Park, MD 20740
David Carrasco
Department of Religious
Studies
University of Colorado
Boulder, CO 80309
Pedro Carrasco
Department of Anthropology
SUNY Stony Brook
Stony Brook, NY 11794
Magali Carrera
Smithsonian Institution
L'Enfant Plaza, Suite 3300
Washington, D.C. 20560
Victor Castillo Farreras
Taller de Traducción
Instituto de Invest. Hist.
Ciudad Universitaria
México, D.F. 04510 MEXICO
G. Cavagna
12911 Buccaneer Road
Silver Spring, MD 20904
Thoric N. Cederstrom
Farmer-to-Farmer Program
University of Arizona
BARA
907 E. 6th Street
Tucson, AZ 85721
Eustaquio Celestino Solis
Depto. de Etnohistoria, CIESAS
Victoria 75, Tlalpan
México, D.F. l4000 MEXICO
Geraldo Cepeda Cardenas
Puebla-Tlaxcala INAH
Fuertes de Loreto y G.
Puebla, Pue. 72270 MEXICO
Thomas H. Charlton
Department of Anthropology
University of Iowa
Iowa City, IA 52242
Marie-Noelle Chamoux
CNRS
27 Rue Paul Bert
94204 Ivry FRANCE
John K. Chance
Department of Anthropology
Arizona State University
Tempe, AZ 85287-2402
Jacques M. Chevalier
Dept. of Soc./Anthro.
Carleton University
Ottawa, Ont. KlS 5BK
CANADA
Garry E. Chick
Children's Research Ctr.
University of Illinois
51 East Gerty Drive
Champaign, IL 61820
Martha Chomniak
National Endowment for the Humanities,
Room 3l8
Washington, D.C. 20005
Biblioteca del CIESAS
Gen. Guadalupe Victoria 75
Col. Tlalpan
Delegación Tlalpan
14000 México D.F., MEXICO
Susan Clement-Brutto
Rt. One, Box 228
Gravel Switch, KY 40328
S. L. Cline
Department of History
University of California
Santa Barbara, CA 93106
Paul Jamison Coffey
P.O. Box 291004
San Antonio, TX 78228-1604
George Collier
Latin American Studies
Bolivar House, 482 Alvarado
Stanford University
Stanford, CA 94305
Dennis Conway
Latin American Studies
Lindley Hall 311
Indiana University
Bloomington, IN 47405
Roger B. Coon
942 Ridgewood, Apt. 10
Fort Wayne, IN 46805
University of Copenhagen
Institute of Hist. of Rel.
Dept. of Soc. of Religion
St. Kannikestreede 11, 1
DK-1189 Copenhagen K
DENMARK
N.C. Christopher Couch
32-33 44th Street
Astoria, NY 11103
N. Ross Crumrine
1670 Earlston Ave.
Victoria, B.C. V8P 2Z7
CANADA
Eloy Cruz
Oriente 168 #30
Colonia Moctezuma
15500 México, D.F.
MEXICO
Jose Cuello
Wayne State University
Detroit, MI 48202
Carolyn Czitrom
Museo Nacional de Antropología
Calz. Gandhi and Reforma
México 5, D.F. MEXICO
Karen Dakin
Inst. de Investigaciones Filologicas,
10 Piso Torre ll de Humanidades
México, D.F. 04510 MEXICO
Nigel Davies
P.O. Box 757l
Chula Vista, CA 920l2
Thomas Davies
Latin American Studies
San Diego State Univ.
San Diego, CA 92182
Bon Davis
Department of Anthropology
University of Texas
Austin, TX 78712
Danièle Dehouve
24 Boulevard Raspail
75007 Paris, FRANCE
Recent publication: "La chasse infernale du seigneur de Nevers évolution d'un récit édifiant en nahuatl (XVIIe-XVIIIe siècle) in Amerindia: revue d'ethnolinguistique amérindienne no. 15 pp. 135-156, 1990. Also see Danièle Dehouve's new book under News Items.
Anne Delfeld
Rt. 1, Box 452
Brownsville, WI 53006
Charles E. Dibble
335 E. Center
North Salt Lake, UT 84054
Phillip M. Douglas
Museum Librarian, UCLA
Museum of Cult. History
405 Hilgard Avenue
Los Angeles, CA 90024
James W. Dow
Dept. of Soc./Anthro.
Oakland University
Rochester, MI 48063
Paul Drake
Latin American Studies
Univ. of California
at San Diego
La Jolla, CA 92093
R. David Drucker
15 Conant Street
Salem, MA 01970
Dumbarton Oaks
Pre-Columbia Library
1703 32nd St., N.W.
Washington, D.C. 20007
Darl J. Dumont
P.O. Box 4806
Santa Barbara, CA 93140
Jacqueline de Durant-Forest
l5 Rue Lakanal
75015 Paris FRANCE
Ursula Dyckerhoff
Rautentrauch-Josest-Museum
Ubierring 45
D-5000 Koln 1 GERMANY
Marc Eisinger
49 rue Anguste Lancon
F-75013 Paris FRANCE
Zarina Estrada F.
Salvatierra #33
Los Arcos
Hermosillo, Sonora MEXICO
Anita Fahringer
Serials Librarian
University Museum
33rd and Spruce Streets
Philadelphia, PA 19104
Diana Fane
The Brooklyn Museum
200 Eastern Parkway
Brooklyn, NY ll238
Jose Farias Galindo
Director del Archivo Hist.
de Xochimilco, Pino #36
México, D.F. 1600 MEXICO
Ramón Favela
Dept. of Art History
University of California
Santa Barbara, CA 93l06
James L. Fidelholtz
213 Page Road
Nashville, TN 37205
José Antonio Flores Farfán
AREA de Lenguaje y Sociedad CIESAS,
Hidalgo y Matamoros
Tlalpan, Apdo. Post. 22-048
México, D.F. 14000 MEXICO
Beverly J. Fogelson
1702 Northwood Blvd.
Royal Oak, MI 48073
Melvin Fowler
Department of Anthropology
University of
Wisconsin-Milwaukee
Milwaukee, WI 53201
William R. Fowler, Jr.
Department of Anthropology
Vanderbilt University
Nashville, TN 37325
Judith Friedlander
Division of Social Sciences
SUNY College
Purchase, NY l0577
Jill L. Furst
206 Highland Ave.
Devon, PA 19333
Recent publication: An article entitled "Codices" will be appear in the Encyclopedia of Latin American History published by Scribner's and Sons. I received a Moore College of Art and Design Faculty Research Grant to complete research on my book The Dismembered Spirit: The Natural History of the Soul in Ancient Mexico. The book focuses on the Coyolxauhqui monument in central Tenochtitlan and should be completed by mid-February. I am also beginning another book with the working title The Road to Mictlan: Death and the Afterlife Among the Ancient Central Mexicans. I would be very interested in hearing about journeys of the soul and views of the afterlife among modern Nahuatl speakers. In October 1991, I gave an invited paper entitled "Rattlesnake Shamanism from California to Central Mexico: Shamanism and the Organized Curing Cult of Xipe Totec" at the Lowe Art Museum Symposium "The Cure, the Cult, and the Shaman" in Coral Gables, Florida. In the same month, I spoke on "The Conquest of Mexico and the Indigenous Reinterpretation of Old World Images, primarily focused on the transformation of images in Central Mexico, at the Sixteenth Century Studies Conference, Philadelphia. In November, I gave a public lecture on "The Journey of the Soul among the Aztecs," sponsored by the Mexican Society of Philadelphia. In December 1991, I was a participant in "Cycles of Time and Meaning in Mexican Divinatory codices," a seminar at the Center for Advanced Studies in the Visual Arts at the National Gallery of Art, Washington, D.C. In January 1992, I gave an invited paper on "The Dismembered Woman: Iconography and Early Texts from Colonial Central Mexico" at the Latin American Indian Literatures Conference in San Juan, Puerto Rico. At the end of last year, I was asked to become a consultant to the New World Department of the Denver Art Museum.
Peter T. Furst
206 Highland Ave.
Devon, PA 19333
Joaquim Galarza
Musée de l'Homme
750l6 Paris FRANCE
Irma García Ortíz
Jefe de la Biblioteca
Instituto de Invest.
Antropológicas
MEXICO, D.F. 04510 MEXICO
José Z. García
Dept. 3 LAS
New Mexico State University
Las Cruces, NM 88003
Josefina García Quintana
Taller de Traducción
Instituto de Invest. Hist.
Ciudad Universitaria
México, D.F. 04510 MEXICO
Carlos Garma Navarro
Depto. de Antropología
Univ. Autonoma Metro.
Michoacan y La Purisima
Iztapalapa, México, D.F. MEXICO
Susan D. Gillespie
2011 South Vine Street
Urbana, IL 61801-5819
Willard Gingerich
Graduate School of Arts and Sciences
St. John's University
Jamaica, NY 11439
Stella Ma. Gonzalez Cicero
Biblioteca Nacional
de Antropologia e Historia
11560, México D.F.
MEXICO
Paul B. Goodwin
Ctr. for Latin Amer. Stu.
Univ. of Connecticut
Storrs, CT 06268
Michel Graulich
Univ. Libre de Bruxelles
Av. F.D. Roosevelt
l050 Brussels, BELGIUM
Richard Greenleaf
Latin American Studies
Tulane University
New Orleans, LA 70118
Thomas L. Grigsby
Department of Anthropology
Oregon State University
Corvallis, OR 97331
Francis X. Grollig
Dept. of Soc./Anthro.
Loyola University
6525 N. Sheridan Rd.
Chicago, IL 60626
Ruth Gubler
155 Ocean Ln. Dr. 505
Key Biscayne, FL 33149
Laura Gutierrez-Witt
The General Libraries
Benson Latin American Coll.
University of Texas-Austin
Austin, TX 78712-7330
Charles Hale
Department of History
University of Iowa
Iowa City, IA 52242
Harold B. Haley
7447 Cambridge, #119
Houston, TX 77054
Richard Haly
Dept. of Religious Studies
University of California
Santa Barbara, CA 93106
William F. Hanks
University of Chicago
1126 East 59th Street
Chicago, IL 60637
Claudine Hartau
Wendenrund 5
2406 Klein Panim GERMANY
Herbert R. Harvey
Department of Anthropology
University of Wisconsin-Madison
Madison, WI 53706
Robert Haskett
Department of History
175 PLC
University of Oregon
Eugene, OR 97403-1288
Ross Hassig
Department of Anthropology
Columbia University
New York, NY l0027
John S. Henderson
Department of Anthropology
Cornell University
Ithaca, NY 14853
Barbara Hergianto
South Florida Community College
600 W. College Drive
Avon Park, FL 33825
Fermin Herrera
California St. Univ.
l8lll Nordhoff Street
Northridge, CA 9l330
Doris Heyden
Apt. Postal 20-385
México, D.F. 0l000 MEXICO
Frederic Hicks
Department of Anthropology
University of Louisville
Louisville, KY 40292
Jane Hill
Deptartment of Anthropology
University of Arizona
Tucson, AZ 85721
Kenneth C. Hill
Department of Anthropology
University of Arizona
Tucson, AZ 8572l
Eike Hinz
Arch. Inst., Univ. Hamburg
Johnsallee 35
D-2000 Hamburg l3, GERMANY
Mary G. Hodge
Univ. of Houston-Clear Lake
2700 Bay Area Blvd.
Houston, TX 77058-1098
Harol Hoffman
Department of Anthropology
Univ. of North Carolina
Greensboro, NC 274l2
Thomas Holloway
Latin Amer. Stu. Program
190 Uris Hall
Cornell University
Ithaca, NY 14853
John W. Hoopes
Department of Anthropology
University of Kansas
Lawrence, KS 66045-2110
Rebecca Horn
Dept. of History
211 Carlson Hall
University of Utah
Salt Lake City, UT 84112
Brad Huber
Dept. of Soc./Anthro.
College of Charleston
Charleston, S.C. 29424
John H. Ingham
Dept. of Anthropology
University of Minnesota
Minneapolis, MN 55455
Barry L. Isaac
Dept. of Anthropology
University of Cincinnati
Cincinnati, OH 4522l-0380
Lori Jacobson
McAllen International Museum
l900 Nolana
McAllen, TX 78504
J. Eduardo Jaramillo
Coordinator
Latin American Studies
Denison University
Granville, OH 43023
Patrick Johansson
Calle Paris 24l
México D.F. 04l00 MEXICO
Frances Karttunen
Linguistics Research Center
University of Texas
Austin, TX 78712
Terrence Kaufman
Department of Anthropology
University of Pittsburgh
Pittsburgh, PA 15260
Wallace Kaufman
Route 5, Box 118
Pittsboro, NC 27312
John Keber
Dept. of Religious Studies
Manhattan College
Riverdale, NY l047l
Susan Kellogg
Department of History
University of Houston
Houston, TX 77204
Mary Ritchie Key
Program of Linguistics
Univ. of Calif. at Irvine
Irvine, CA 92717
Kenneth E. Kidd
266 Burnham Street
Peterborough, Ont. K9H lT3
CANADA
Geoffrey Kimball
Department of Anthropology
Tulane University
New Orleans, LA 70118
Jerry King
Cherokee Center
Route 2, Box 463
Lavonia, GA 30553
Vernon Kjonegaard
Dept. of Religious Studies
University of California
Santa Barbara, CA 93106
Linda L. Kjeldgaard
Editor, ENCUENTRO
Latin Amer. Inst.
University of New Mexico
Albuquerque, NM 87131
Piotr Klafkowski
Vardasveien 59, L. 4l2
l385 Solberg NORWAY
Cecelia F. Klein
UCLA Department of Art
405 Hilgard Avenue
Los Angeles, CA 90024
Jorge Klor de Alva
Department of Anthropology
100 Aaron Burr Hall
Princeton University
Princeton, NJ 08544
Timothy Knab
Auberge des 4 Saisons
Route 42
Shandaken, NY l2480
Frieda C. Koeninger
2011 Alameda Drive
Austin, TX 78704
Shirley Kregar
Ctr. for Latin Amer. Stu.
University of Pittsburgh
Pittsburgh, PA 15260
Frances Krug
1512 Park Street, No. 10
White Bear Lake, MN 55110
Donald V. Kurtz
Department of Anthropology
University of Wisconsin
Milwaukee, WI 5320l
Therese Lagace
33-B Lessard
Loretteville, G2B 2V5 CANADA
George Lang
Dept. of Comparative Lit.
University of Alberta
Edmonton, Alb. T6G 2E6
CANADA
Dolores Latapi
Taller de Traducción
Instituto de Invest. Hist.
Ciudad Universitaria
México, D.F. 04510 MEXICO
Yolanda Lastra de Suarez
Inst. de Invest. Antropol.
Univ. Nac. Autonoma de Mex.
Ciudad Universitaria
México, D.F. 045l0 MEXICO
Luis Leal
Center for Chicano Studies
University of California
Santa Barbara, CA 93l06
Dana Leibsohn
2702 Wisconsin Ave., NW
Washington, D.C. 20007
I am a doctoral candidate in art history at UCLA currently working on my dissertation. My research focuses on the relationships between language and pictorial imagery in the Historia Tolteca Chichimeca. This academic year I am a junior fellow at Dumbarton Oaks.
Tonia Leon
10 Gail Court
Huntington, NY 11743
Ascensión Hernández de León-Portilla
Inst. de Inves. Filológicas
Circuito Mario de la Cueva
Ciudad Universitaria
04510 México, D.F. MEXICO
Miguel Leon Portilla
Ambassadeur du Mexique auprès de l'UNESCO
1 Rue Miollis
75015 Paris FRANCE
Jorge de Leon Rivera
Orizaba #8 Mza. 55
San Jeronimo Aculco-Lidice
México, D.F. 10400 MEXICO
Elena Limón Ríos
Insto. de Estud. Avanzados
Univ. de las Americas
Sta. Catarina Mártir 72820
A.P. 100 Cholula, Pue. MEXICO
Jaime Litvak King
Univ. de las Americas
A.P. l00, Sta. Cat. Martir
Cholula, Pue. 72820 MEXICO
James Lockhart
Department of History
UCLA
Los Angeles, CA 90024
My Nahuas and Spaniards: Postconquest Central Mexican History and Philology, a collection of essays and commented documents, the majority having appeared somewhere but some new, came out in August 1991, published jointly by Stanford University Press and the UCLA Latin American Center as No. 3 of my Nahuatl Studies Series at the Center. My book The Nahuas After the Conquest: A Social and Cultural History of the Indians of Central Mexico, Sixteenth through Eighteenth Centuries had gone through galley proofs as of December 1991 and is due out by fall 1992 with Stanford University Press. I have provisionally completed a collection of Nahuatl conquest accounts, among which Book Twelve of the Florentine Codex is by far the largest, to be published by University of California Press as the first volume of the Repertorium Columbianum series under the auspices of the UCLA Center for Medieval and Renaissance Studies. The main feature is the inclusion of both the Nahuatl and Spanish of Book Twelve, both translated, in facing format. The publication is scheduled to appear before the end of 1992, though this may be rather optimistic. The title is We People Here: Nahuatl Accounts of the Conquest of Mexico ("We People Here" represents nican titlaca). No. 4 of the Nahuatl Studies Series will be The Book of Tributes: Early Sixteenth-Century Nahuatl Censuses from Morelos (Museo de Antropología e Historia, Archivo Histórico, Colección Antigua, vol. 549) edited by S.L. Cline. The work is provisionally complete and will appear perhaps in 1993.
Michael H. Logan
Department of Anthropology
University of Tennessee
Knoxville, TN 37996-0720
Alfredo López Austin
Inst. de Invest. Antro.
Delegación Coyoacan
México, D.F. 04510 MEXICO
Leonardo López Lujan
Museo del Templo Mayor
Guatemala 60, Centro
México D.F. 06060 MEXICO
Juan López y Magana
P.O. Box l35
Huntington Beach, CA 92648
Richard N. Luxton
lll5 22nd St., Apt. 2
Sacramento, CA 958l6
Carolyn Mackay
2524 Corte Del Marques
Walnut Creek, CA 94598
Robert Ethan MacLaury
4056 East Dryden Lane
Tucson, AZ 85712
William Madsen
Department of Anthropology
University of California
Santa Barbara, CA 93106
Robert Mangum
ll35 Medford
Pasadena, CA 9ll07
Goffinet Marc
17 Rue Du Repos
7310 Jemappes (Mons)
BELGIUM
Sylvia Marcos
Centro de Invest. Psicoet.
Las Casas 103-4
Cuernavaca, Mor. 62000
MEXICO
Gretchen Markov
6 Briar Circle
Rochester, NY l46l8
Elio Masferrer Kan
A.P. 21-456 Coyoacan
México D.F. 04000 MEXICO
Waldemar Matias
Atlanta Metropolitan College
1630 Stewart Avenue, S.W
Atlanta, GA 30310
Eduardo Matos Moctezuma
Museo del Templo Mayor
Calle de Guatemala
Colonia Centro
México D.F. 06060 MEXICO
Theresa May
University of Texas Press
P. O. Box 7819
Austin, TX 78713
Enrique Mayer
1208 W. California Avenue
University of Illinois
Urbana, IL 61801
Geoffrey G. McCafferty
Department of Anthropology
SUNY Binghamton
Binghamton, NY 13901
Sharisse D. McCafferty
58 Cook Street
Johnson City, NY 13790
Brian McCormack
1109 S. Reseda St.
Anakeina, CA 92806
Terry McCoy
Ctr. for Latin Amer. Stu.
319 Grinter Hall
University of Florida
Gainesville, FL 32611
Norman A. McQuown
University of Chicago
1126 East 59th St.
Chicago, IL 60637
John A. Mead
401 S. Gillespie
Pampa, TX 79065
Xochitl Medina
Taller de Traducción
Instituto de Invest. Hist.
Ciudad Universitaria
México, D.F. 04510 MEXICO
Gilbert Merkx
Latin American Institute
University of New Mexico
Albuquerque, NM 87131
Stanley A. Mersol
P.O. Box l5662
North Hollywood, CA 9l6l5
Metropolitan Museum of Art
Robert Goldwater Library
5th Ave. and 82nd Street
New York, NY 10028
Norma B. Mikkelsen
Univ. of Utah Press
Salt Lake City, UT 84112
Susan Milbrath
Curator, Florida Museum of
Natural History
Gainesville, FL 32611
Ann V. Millard
Department of Anthropology
Michigan State University
East Lansing, MI 48824
Bill Mills
RR 5, Box 370
Nashville, IN 47408
Lisa Mitten
Anthro. Bibliographer
207 Hillman Library
University of Pittsburgh
Pittsburgh, PA 15260
Luz María Mohar Betancurt
CIESAS
Hidalgo y Matamoros
14000 Tlalpan, México, D.F.
MEXICO
Eileen M. Mulhare
414 W. Harrison
Royal Oak, MI 48067
Nancy Mullenax
Department of Anthropology
Tulane University
New Orleans, LA 70118
Barbara Mundy
Dept. of the History of Art
P.O. Box 2009, Yale Station
New Haven, CT 06520
Patrick Murphy
I.T.E.S.M.
Campus Querétaro
Querétaro 76000
MEXICO
Timothy D. Murphy
Department of Anthropology
Northern Kentucky Univ.
Highland Heights, KY 41076
Federico Nagel B.
Talara 66
Col. Tepeyac-Insurgentes
México, D.F. 07020 MEXICO
Nahuatl Program
c/o Department of German
Esc. de Estu. Prof. Acatlan
San Juan Totoltepec S/N
Naucalpan, Edo de México MEXICO
Federico Navarrete
Taller de Traducción
Instituto de Invest. Hist.
Ciudad Universitaria
México, D.F. 04510 MEXICO
Hjordis Neilson
Department of Anthropology
SUNY Albany
Albany, NY l2222
Henry B. Nicholson
Department of Anthropology
University of California
Los Angeles, CA 90024
Xavier Noguez
Apartado Postal No. 48-D
Toluca, Méx. 50080 MEXICO
Mary Christopher Nunley
Department of Anthropology
Univ. of Wis.-Milwaukee
Milwaukee, WI 53201
Hugo G. Nutini
Department of Anthropology
University of Pittsburgh
Pittsburgh, PA l5260
Kazuyasu Ocheai
Den-en-Chofu Minami 26-16
Ohtahu, Tokyo 145 JAPAN
Jerome A. Offner
16222 Capri Drive
Houston, TX 77040
Leslie Offutt
Department of History
Vassar College
Poughkeepsie, NY l260l
Recent publications: "Indian Texts in a Spanish Context: The Nahuatl Wills of San Esteban de Nueva Tlaxcala" in Translation Perspectives vol. IV. Binghamton: SUNY Translation Research and Instruction Program, 1991 and "Hispanic Life on the Northeastern Frontier: Saltillo at the end of the Colonial Period" in Journal of the Southwest 33:3, Autumn 1991. I have also published reviews in the Pacific Historical Review, Latin American Anthropology Review, and the Journal of Borderlands Studies. "Levels of Acculturation as Suggested by San Esteban Testaments: A Comparison of Wills from the Seventeenth and Eighteenth Centuries" is forthcoming in Estudios de Cultura Nahuatl, vol. 22, 1992, Spanish translation of Urban and Rural Society in the Mexican North: Saltillo in the Eighteenth Century, Saltillo, Coah.: Archivo Municipal de Saltillo, and a chapter contributed to and anthology on Indian women in colonial Mexico entitied "Women's Voices from the Frontier: San Esteban de Nueva Tlaxcala in the Late Eighteenth Century" edited by Susan Schroeder, Robert Haskett, and Stephanie Wood. Also forthcoming are book reviews in Hispanic American Historical Review, Ethnohistory, and Latin American Anthropology Review. I am currently working on a book-length manuscript on late eighteenth century Saltillo, but the primary focus is the Hispanic, not the Indian, sector, and the sources are almost exclusively Spanish-language materials. I will also present a paper at the "Rediscovering America: 1492-1992" conference at LSU next month entitled "Variants of the 'Colonizing Experience': Indian/Hispanic Contact on the Northeastern Mexican Frontier, 1650-1770."
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