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
November 1993, Number 16
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 sixteenth issue of the Nahua Newsletter, your doorway to the exciting world of research into the culture, language, and history of Nahuatl-speaking peoples. In the past few years we have witnessed an explosion of scholarly interest in Nahuas that parallels the far more publicized investigations of Maya language and history. This newsletter is designed to act as a communication link between sometimes widely separated scholars and to help create a sense of community among researchers based on common interest in the Nahuas. Please feel free to make use of the newsletter to request assistance or cooperation on problems, to make contact with others, and to keep the international community informed about your research endeavors and findings.
The newsletter continues to attract interest from scholars, students, and institutions from around the world. Our subscribers now number more than 340 and we continue to grow with each new issue. The newsletter is distributed free of charge thanks to contributions from readers, and the support of the Indiana University Center for Latin American and Caribbean Studies, and the Anthropology Program of Indiana-Purdue University Fort Wayne. If you find the newsletter to be of value in your work please consider making a contribution to underwrite the costs of printing and mailing. Your tax-deductible contribution should be mailed to the editor (address below).
We have been very successful in selling back issues of the newsletter to both continuing and new subscribers. Unfortunately, the charge of $10 for this thick packet of material barely covers the costs of having the previous issues reproduced and mailed, and so I am forced to raise the price to $20 for the complete run. If your collection of the Nahua Newsletter is incomplete, please order the back issues now and I will mail them right out to you. The money we earn will be put toward publication costs of future issues.
In this issue you will find news items of interest, announcements, requests for assistance, a list of U.S. doctoral dissertations on Nahuas and related groups, book reviews, and an updated directory containing current addresses of subscribers. If you know of errors in the directory, please contact me immediately so that I can make necessary corrections.
Please forward to me all news, announcements, requests, suggestions, and ideas, and I will be delighted to print them in the upcoming issue. If the text you send runs more than a few lines, please send it in hard copy and on a 3.5-inch disk using WordPerfect software (or send it as an ASCII text file). This saves the editor the task of retyping text and insures that your message will appear accurately. I will be glad to print material in Spanish, French, or Nahuatl in addition to English, so please write in the language of your choice. My address is:
Alan R. Sandstrom, Editor
Nahua Newsletter
Department of Anthropology
Indiana-Purdue University
2101 Coliseum Blvd. East
Fort Wayne, IN 46805
(1) Brad Huber sends the following news item: "I had the opportunity to speak with Profesor Francisco Aurelio Patoni Severiano of San Andrés Hueyapan, Puebla, this past July. I was very interested to learn that he will be teaching a course on Nahuat to students at the Escuela Normal Rural "Carmen Serdan" in nearby Teteles beginning this fall. Many graduates from this school will soon be teaching bilingual primary school students throughout the Sierra Norte de Puebla. I told him that readers of the Nahua Newsletter would be interested in learning about this. I also thought that some might be willing to donate materials (dictionaries, grammars, workbooks, etc.) that would help him in his work. I have found Profesor Patoni to be an extremely good and conscientious teacher. He always encourages people to learn more about Nahuat, and the history and culture of Hueyapan and the surrounding region. While he was Presidente Municipal, he served as translator for a regional bilingual newspaper that came out monthly, supported literary contests and traditional dances, promoted music of the region, etc.
"If you live in Mexico, you might want to send donated materials directly to Profesor Patoni at: Escuela Normal Rural "Carmen Serdan," Clemente Viveros #1, Teteles de A.C., Puebla, C.P. 73930 MEXICO. If you live outside of Mexico, donated materials can be sent to Brad R. Huber, Dept. of Sociology-Anthropology, 66 George Street, College of Charleston, Charleston, SC 29424. I will make sure they are forwarded to Profesor Patoni."
(2) Mary H. Preuss wishes to inform readers about the serial
publication, Latin American Indian Literatures Journal: A Review
of American Indian Texts and Studies (ISSN 0888-5613) that
she currently edits. She provides the following outline:
General Index
* Articles on Indian literatures and related topics
* Short texts in Indian languages with English translations,
commentaries, and explanatory notes
* Book reviews
* Central Mexican pictorial manuscripts
* Rock art report
* Stories, myths, and poems by indigenous authors
* Bibliography
Volume Themes
Vol. 9 (1993)
No. 1 (Spring): The Sacred in the Andes
Guest editor: Elizabeth P. Bensen
No. 2 (Fall): Contemporary Maya Literature
Guest editor: Mary H. Preuss
Vol. 10 (1994)
Tsachila Mythology (Western Tropical Lowlands of Ecuador)
Guest editor: Robert Mix
Annual subscription rates (two issues): individuals $25.00 U.S., institutions $35.00 U.S. Outside U.S.A. add $6.00 for surface mail and $13.00 for airmail per volume year. Make checks payable to LAIL Journal. Send checks, manuscripts, and correspondence to the editor:
LAIL Journal
Pennsylvania State University, McKeesport
University Drive
McKeesport, PA 15132-7698, U.S.A.
(3) Colleen Ebacher writes that she (in literature), Rebecca Horn (history), Doug Thompson (history), and Mauricio Mixco (linguistics) have formed a Nahuatl Seminar at the University of Utah. The weekly seminar encompasses both the study of the language and secondary theoretical/critical materials from a number of disciplines. Please make suggestions for materials that might be useful to the group or write for more information:
Department of Languages and Literature
University of Utah
Salt Lake City, UT 84112
tel.: (801)581-7561
E-mail: colleen.ebacher@m.cc.utah.edu
(4) Bernard R. Ortiz de Montellano has written to inform readers that he and Thelma Ortiz de Montellano have recently published a translation of Alfredo López Austin's 1990 book, Los mitos del tlacuache. The translation has been published by the University of New Mexico Press under the title The Myths of the Opossum: Pathways of Mesoamerican Mythology (448 pages, ISBN 0 8263-1394-9, $37.50 cloth). The book jacket states that "this is the first major theoretical study of Mesoamerican mythology by one of the foremost scholars of Aztec ideology. Using the myth cycle of the opossum and the theft of fire from the gods as a touchstone, López Austin constructs a definition of myth that pertains to all of Mesoamerican culture, challenging the notion that to be relevant such studies must occur within a specific culture. Shown here is that much of modern mythology has ancient roots, despite syncretism with Christianity, and can be used to elucidate the pre-Columbian world view. Analysis of pre-Columbian myths can also be used to understand current indigenous myths. Subtopics include the hero and his place in the Mesoamerican pantheon, divine space and human space, mythic event clusters, myth as truth, and the fusion of myth and history." To order the book, write to: University of New Mexico Press, Order Dept., 1720 Lomas Blvd. N.E., Albuquerque, NM 87131-1591.
Bernard is also in the process of publishing a translation of Leonardo López Luján's prize winning study entitled The Offerings of the Templo Mayor with the University Press of Colorado. The book should be out next year. In addition, he is currently working on a translation of Georges Baudot's Utopia and Mexico: The First Historiographers of the New World, as well as some articles dealing with Afrocentric pseudoscience.
(5) Berthold Riese writes that Heidelberg University in Germany has received grants to enhance teaching and research on Latin American Indians. The grants are administered by Dr. Frauke Gewecke of the Romance Language Department. Part of the grant money is being allocated to build up a small reference library of Nahuatl grammars, texts, and dictionaries for use in teaching. As of 1993, an introductory course in Nahuatl language and literature is being given by Berthold Riese. The Heidelberg anthropology department has a requirement that students acquire a non-European language and they can qualify by taking the Nahuatl course, even though the department has a regional specialization in Southeast Asia.
There has been a tradition of Latin American studies at Heidelberg since the 1960s and 1970s when Günther Lanczkowski taught Nahuatl and Erwin Walter Palm taught Latin American art history. Mexican scholars Carlos Margáin and Paul Kirchhoff have taught courses there too, supported by guest scholarships. This earlier phase of Latin American studies was cut short with the retirement of Lanczkowski and Palm.
(6) Wiebke Ahrndt writes from Germany with a request from NN readers: "I am studying with Prof. Prem and I am writing my Ph.D. thesis at the University of Bonn in the field of Mesoamerican Studies. The topic of my thesis is a critical analysis of the work of Alonso de Zorita, in particular the second and third book of the "Relación de la Nueva España." The purpose of the analysis is to identify and extract the sources used by Zorita as well as to reconstruct the methods and intentions of the author. In the second book, Zorita used several sources that are lost today, including the following:
a. the Relación of Francisco de las Navas
b. "Suma de los tributos" (written in Latin)
c. "Suma de los señores de la Nueva España"
"The last two are written by Zorita himself and probably covered almost identical topics, although it seems that the "Suma de los tributos" was more comprehensive. In the course of my analysis I gathered all information mentioned by Zorita in the second book of the "Relación de la Nueva España" concerning these three sources. However, I still wonder if it is possible to get hold of one of the originals?
"I would like to ask if NN readers might help me track down additional information. Is anyone in possession of an anonymous source that matches the topics listed below?
a. The "Relación of Francisco de las Navas"
must have covered at least three topics:
1. the pre-Hispanic succession rules of the Aztec Triple
Alliance
2. the four pre-Hispanic maneras de señores, which
are named señores principales, tectecutlzin (= tetecutzin,
pl. teutles), calpullec (pl. chinancallec), and pipiltzin
3. the four pre-Hispanic maneras de tributarios, which were
the teccallec, calpullec (pl. chinancallec), mercaderes, and
tlalmaytes
b. The topics of the two "Sumas" are the following:
1. una manera de señores, calpullec o chinancallec
not contained in the "Suma de los Señores" but
instead covering the election and succession of rulers
2. the pre-Hispanic ruling systems that were still used in
the early colonial period because of their efficiency
3. the pre-Hispanic tribute system, mercaderes not contained
in the "Suma de los Señores," mayeques, teccalleques/chinancalleques,
in particular the structure of land tenure, personal services,
and the obligations of the nobles
4. the tasactiones in the colonial period, including how
they were made, failures due to the corruption of officials (missing
in the "Suma de los Señores), and to what extent
the orders of the Spanish king were taken into consideration."
Please write to Wiebke Ahrndt at Holstenstr. 110, 22767 Hamburg, Germany.
(7) Elizabeth Baquedano has written to inform readers that the Instituto de Investigaciones Historicas of UNAM held an international symposium from August 31st to September 3rd on the topic of death. The symposium was convened in Tlaxcala and included the following participants: José Antonio Alvarez Lima (governor of the state of Tlaxcala), Gisela von Wobeser, Marcos Winocur, Gordon Brotherston, Miguel León-Portilla, Reyna Cruz Valdés, Miguel Angel Cuenya Mateos, José Alcina Franch, John Carlson, Rubén Cabrera, Yolotl González Torres, Doris Heyden, Agustín Grajales P., Everardo Rivera Flores, Angela Arziniaga González, Jill Furst, Federico Nagel Bielecke, Eduardo Matos Moctezuma, Georges Baudot, Mauricio Aceves, Susan Milbrath, Elizabeth Baquedano, María Agueda Méndez, Alicia Bazarte M., Elsa Malvido, Rosalva Loreto López, Francis Robicsek, Nancy Troike, Harold Haley, and Francisco Javier Cervantes Bello.
(8) Eileen M. Mulhare writes to inform readers who will attend the upcoming meeting of the American Anthropological Association in Washington, D.C., that she has organized a symposium entitled "Barrios and Other Customary Social Units in Mesoamerican Community Organization." The session will be held on Friday, November 19, at 1:45. Following is a list of participants and their papers in order of presentation:
James Dow, "Collective Compadrazgo: Sierra Otomi Oratory
Groups"
John Monaghan, "The Mesoamerican Community as a 'Big
House'"
Alan R. Sandstrom, "Center and Periphery in the Social
Organization of Contemporary Nahuas of Mexico
Frank Cancian, "The Hamlet as Community in Zinacantan"
Gregory F. Truex, "Between Household and Community:
'Barrio' as a Metaphor for Social Structure"
John K. Chance, "Barrios in the Puebla-Tlaxcala Valley:
The Case of Colonial Tecali"
Eileen M. Mulhare, "Barrio Matters: Toward an Ethnography
of Mesoamerican Customary Social Units"
Discussant: Hugo G. Nutini
(9) John M. Weeks, social science bibliographer and anthropologist at the Wilson Library of the University of Minnesota, has compiled the following list of doctoral dissertations on subjects related to the Nahuas. As a service to Nahua Newsletter readers, he has also complied geographical, subject, and institutional Indexes. He writes, "This bibliography includes doctoral dissertations submitted to universities in the United States between 1860 and 1992. Every effort has been made to obtain as complete a listing as possible. A total of 97 dissertations from 39 academic institutions is included. The recent production of doctoral dissertations has been prodigious. A total of 80 or 82.5% of all dissertations in the list was produced since 1970, the decade when doctoral research in Nahua-related studies appears to have plateaued. The output of Nahua-related dissertations has been stable throughout the decade of the 1980s but will probably contract during the 1990s as a result of diminishing professional opportunities for anthropologists and the increasing restrictions on foreign projects in Mexico.
"Coverage for North American institutions is nearly comprehensive. Of these, six institutions can be identified as the source of almost half of all doctoral degrees in Nahua studies. These are Pennsylvania State University (N=10), Columbia University (N=8), University of California, Los Angeles (N=8), Brandeis University (N=6), University of California, Berkeley (N=6), and Harvard University (N=5). Since the 1970s, anthropologists from Pennsylvania State, Brandeis, and the University of Rochester, have been involved in long-term archaeological research in the Teotihuacan Valley.
"The listing does not attempt to be critical since it was impossible to inspect personally all of the titles. It attempts only to collect these together for whatever reference value may accrue. The importance of these studies varies greatly. Some are probably less useful today because they are out of date, contain third-hand source material, or duplicate topics treated elsewhere. Many, however, are excellent and some contain surprising amounts of original information.
"Access is provided by academic institution, geographical, and subject Indexes. Categorization of dissertations and assignment of subject headings was based entirely on the information supplied in the titles. The dangers inherent in this method should be obvious."
Altschul, Jeffrey H. 1982. Spatial and Statistical Evidence for Social Groupings at Teotihuacan, Mexico. Brandeis University. 342 p. Alves, Abel A. 1990. Taming Savage Nature: The Body Metaphor and Material Culture in the Sixteenth-Century Conquest of New Spain. University of Massachusetts. 310 p. Barbour, Warren T. D. 1976. The Figurines and Figurine Chronology of Ancient Teotihuacan, Mexico. University of Rochester. 355 p. Berdan, Frances M. F. 1975. Trade, Tribute and Market in the Aztec Empire. University of Texas at Austin. 417 p. Berlo, Janet C. 1980. Teotihuacan Art Abroad: A Study of Metropolitan Style and Provincial Transformation in Incensario Workshops. Yale University. 863 p. Blanton, Richard E. 1970. Prehispanic Settlement Patterns of the Ixtapalapa Peninsula Region, Mexico. University of Michigan. 524 p. Blucher, Darlena K. 1970. Late Preclassic Cultures in the Valley of Mexico: Pre-Urban Teotihuacan. Brandeis University. 595 p. Boone, Elizabeth S. H. 1977. The Prototype of the Magliabechiano Manuscripts: The Reconstruction of a Sixteenth-Century Pictorial Codex From Central Mexico. University of Texas at Austin. 399 p. Borah, Woodrow W. 1940. Silk-Raising in Colonial Mexico. University of California, Berkeley. 239 p. Brown, Betty A. 1977. European Influences in Early Colonial Descriptions and Illustrations of the Mexica Monthly Calendar. University of New Mexico. 384 p. Brumfiel, Elizabeth M. S. 1976. Specialization and Exchange at the Late Postclassic Community of Huexotla, Mexico. University of Michigan. 316 p. Burkhart, Louise M. 1986. The Slippery Earth: Nahua-Christian Moral Dialogue in Sixteenth-Century Mexico. Yale University. 282 p. Carrasco, David L. 1977. The Irony of Empire: Myths and Prophecies of Quetzalcoatl. University of Chicago.
Carrera, Magali M. 1979. The Representation of Women in Aztec-Mexica Sculpture. Columbia University. 299 p. Castro de Delarosa, Maria G. 1992. Voladores and Hua-huas: From the Pre-Columbian to the Present: An Ethnography and Ethnohistory. University of California, Los Angeles. 497 p. Charlton, Thomas H. 1966. Archaeological Settlement Patterns: An Interpretation. Tulane University. 235 p. Cooper Alarcon, Daniel F. 1992. The Aztec Palimpsest: Discursive Appropriations of Mexican Culture. University of Minnesota. 187 p. Couch, N. C. Christopher. 1987. Style and Ideology in the Duran Illustrations: An Interpretative Study of Three Early Colonial Mexican Manuscripts. Columbia University. 528 p. Croft, Kenneth. 1953. Matlapa and Classical Nahuatl: With Comparative Notes on the Two Dialects. Indiana University. 142 p. Curtis, Sue A. 1977. The Cultural-Ecology of Agricultural Systems in the Texcoco Area of the Valley of Mexico, Mexico. Pennsylvania State University. 217 p. Dakin, Karen I. 1972. Verb-System Change in Santa Catarina (Morelos) Nahuatl: Its Relation To Bilingualism. University of Wisconsin, Madison. 139 p. Davila-Sanchez, Arturo G. 1990. En Busca de la Ciudad Perdida Mexico en el Siglo XVI (1519-1575). University of California, Berkeley. 448 p. Dossick, Jesse J. 1950. Education Among the Ancient Aztecs. Harvard University. 376 p. Dow, James W. 1973. Saints and Survival: The Functions of Religion in a Central Mexican Indian Society. Brandeis University. 335 p. Drewitt, Robert B. 1967. Irrigation and Agriculture in the Valley of Teotihuacan. University of California, Berkeley. 304 p. Drucker, R. David. 1974. Renovating A Reconstruction: The Ciudadela at Teotihuacan, Mexico: Construction Sequence, Layout, and Possible Uses of the Structure. University of Rochester. 358 p. Dumais, George A. 1992. The Raft of Simmias: Adaptive Explanations and Three Theories of Cultural Evolution. University of Maryland, College Park. 410 p. Durbin, Thomas E. 1970. Aztec Patterns of Conquest As Manifested in the Valley of Toluca, the State of Mexico, Mexico. University of California, Los Angeles. 247 p. Early, Daniel K. 1978. The Consequences of Dependence: Effects of the New York Coffee Market on Remote Nahuatl Communities. Catholic University of America. 196 p. Elzey, Wayne. 1974. The Mythology of the Ages of the World: The Significance of Cosmic Cycles Among the Aztecs. University of Chicago. Ester, Michael R. 1976. The Spatial Allocation of Activities at Teotihuacan, Mexico. Brandeis University. 286 p. Evans, Susan T. 1980. A Settlement System Analysis of the Teotihuacan Region, Mexico, A.D. 1350-1520. Pennsylvania State University. 439 p. Friedlander, Judith N. 1973. What It Means To Be Indian in Cualpan, Morelos: A Study of Symbolic Exploitation. University of Chicago. 482 p. Gamio, Manuel. 1922. Traduction of the Introduction, Synthesis and Conclusions of the Work the Population of the Valley of Teotihuacan. Columbia University. 95 p. Gillespie, Susan D. 1983. Aztec Prehistory As Postconquest Dialogue: A Structural Analysis of the Royal Dynasty of Tenochtitlan. University of Illinois at Urbana-Champaign. 551 p. Gingerich, Willard P. 1977. From Dream To Memory: A Psycho-Historical Introduction to Nahuatl Myth and Moral Philosophy. University of Connecticut. 432 p. Golde, Peggy J. 1963. Aesthetic Values and Art Style in a Nahua Pottery Producing Village. Harvard University. Goodfellow, Susan T. 1990. Late Postclassic Period Economic Systems in Western Morelos, Mexico: A Study of Ceramic Production, Distribution and Exchange. University of Pittsburgh. 345 p. Hall, Clara S. 1962. A Chronological Study of the Mural Art of Teotihuacan. University of California, Berkeley.
Harvey, Herbert R. 1962. Cahuilla Settlement Patterns and Time Perspective. Harvard University. Haskett, Robert S. 1985. A Social History of Indian Town Government in the Colonial Cuernavaca Jurisdiction, Mexico. University of California, Los Angeles. 671 p. Hassig, R. Ross. 1980. Trade, Tribute, and Transportation: Sixteenth-Century Political Economy of the Valley of Mexico. Stanford University. 422 p. Hodge, Mary G. 1983. Aztec City-States. University of Michigan. 312 p. Hodik, Barbara J. 1974. The Teotihuacan Craftsman As Dreamer, Maker, and Reflecter: A Descriptive and Stylistic Analysis of Formative and Classic Period Figurines. Pennsylvania State University. 184 p. Horn, Rebecca. 1989. Postconquest Coyoacan: Aspects of Indigenous Sociopolitical and Economic Organization in Central Mexico, 1550-1650. University of California, Los Angeles. 373 p. Huber, Brad R. 1985. Category Prototypes and the Reinterpretation of Household Fiestas in a Nahuat-Speaking Community of Mexico. University of Pittsburgh. 313 p. Hunter, William A. 1954. An Edition and Translation of A Nahuatl Version of the Calderonian `Auto Sacramental': `El Gran Teatro Del Mundo'. Tulane University. 185 p. Ingham, John M. 1968. Culture and Personality in a Mexican Village. University of California, Berkeley. 400 p.
Jimenez-Osornio, Juan J. 1991. Ecological Basis of Weed Management in the Chinampa Agroecosystem. University of California, Riverside. 167 p. Johnson, Linda B. 1982. Aztec Indian Music and Culture in the Middle School: Rationale, Method, and Content. Washington University. 165 p. Kidd, Barbara A. 1982. From Priest To Shaman: A Study of Colonial Nahuatl Nativism. Tulane University. 511 p. Klein, Cecelia F. 1972. Frontality in Postclassic Mexican Two-dimensional Art. Columbia University. 371 p. Klor de Alva, J. Jorge. 1980. Spiritual Warfare in Mexico: Christianity and the Aztecs. University of California, Santa Cruz. Knab, Timothy J. 1983. Words Great and Small: Sierra Nahuat Narrative Discourse in Everyday Life. State University of New York at Albany. 543 p. Kolb, Charles C. 1979. Classic Teotihuacan Period Settlement Patterns in the Teotihuacan Valley, Mexico. Pennsylvania State University. 583 p. Kowalczyk, Kimberly A. 1987. Flor y Canto: Poesia y Poetica Nahuatl. University of California, Irvine. 271 p. Lewis, Leslie K. 1978. Colonial Texcoco: A Province in the Valley of Mexico, 1570-1630. University of California, Los Angeles. 270 p. Lira-Gonzalez, Andres. 1982. Indian Communities in Mexico City: The Parcialidades of Tenochtitlan and Tlatelolco (1812-1919). State University of New York at Stony Brook. 631 p. McClung de Tapia, Emily S. 1979. Plants and Subsistence in the Teotihuacan Valley, A.D. 100-750. Brandeis University. 508 p. Marino, Joseph D. 1975. Toltec Settlement Patterns in the Teotihuacan Valley, Mexico. Pennsylvania State University. 569 p. Marx, Joan F. 1985. Aztec Imagery in the Narrative Works of Elena Garro: A Thematic Approach. Rutgers the State University of New Jersey, New Brunswick. 186 p. Mason, Roger D. 1980. Economic and Social Organization of an Aztec Provincial Center: Archaeological Research at Coatlan Viejo, Morelos, Mexico. University of Texas at Austin. 403 p. Miller, Arthur G. 1969. The Mural Painting of Teotihuacan, Mexico and an Inquiry into the Nature of its Iconography. Harvard University. Neumann, Franke J. 1973. Time and Some Symbols of Time in Pre-Conquest Nahuatl Religion. University of Chicago. 139 p. Nichols, Deborah L. 1980. Prehispanic Settlement and Land Use in the Northwestern Basin of Mexico, the Cuautitlan Region. Pennsylvania State University. 292 p. Nutini, Hugo G. 1962. Marriage and the Family in a Nahuatl-Speaking Village of the Central Mexican Highlands. University of California, Los Angeles. O'Donnell, Kelly S. 1984. Community Psychology in Missiological Context: Applications to Service Delivery and Service Providers. Rosemead School of Psychology, Biola University. 224 p. O'Neill, George C. 1962. Postclassic Ceramic Stratigraphy at Chalco in the Valley of Mexico. Columbia University. 338 p. Offner, Jerome A. 1979. Law and Politics in Aztec Texcoco. Yale University. 639 p. Parsons, Jeffrey R. 1966. The Aztec Ceramic Sequence in the Teotihuacan Valley, Mexico. University of Michigan. 777 p. Pasztory, Esther. 1971. The Murals of Tepantitla, Teotihuacan. Columbia University. 409 p. Pittman, Richard S. 1953. A Grammar of Tetelcingo (Morelos) Nahuatl. University of Pennsylvania. 125 p. Powell, Philip W. 1941. Military Administration of the Chichimeca Warfare in New Spain, 1550-1595. University of California, Berkeley. 239 p. Provost, Paul Jean. 1975. Culture and Anti-Culture Among the Eastern Nahua of Northern Veracruz, Mexico. Indiana University. 239 p. Quiñones Keber, Eloise. 1984. The Illustrations and Texts of the Tonalamatl of the Codex Telleriano-Remensis. Columbia University. 542 p. Rattray, Evelyn C. 1973. The Teotihuacan Ceramic Chronology, Early-Tzacualli to Early-Tlamimilolpa Phases. University of Missouri, Columbia. 366 p. Roesler, Janet R. 1986. Control of Information and Ways of Speaking in an Indigenous Settlement in Michoacan, Mexico. University of Texas at Austin. 377 p. Sandstrom, Alan R. 1975. Ecology, Economy, and the Realm of the Sacred: An Interpretation of Ritual in a Nahua Community of the Southern Huasteca, Mexico. Indiana University. 381 p. Santley, Robert S. 1977. Intra-Site Settlement Patterns at Loma Torremote and Their Relationship to Formative Prehistory in the Cuautitlan Region, State of Mexico. Pennsylvania State University. 517 p. Schroeder, Susan P. 1984. Analysis of the Work of a Seventeenth-Century Nahuatl Historian of Mexico. University of California, Los Angeles. 295 p. Schwaller, John F. 1978. The Secular Clergy in Sixteenth-Century Mexico. Indiana University. 313 p. Seifert, Donna J. 1977. Archaeological Majolicas of the Rural Teotihuacan Valley, Mexico. University of Iowa. 292 p. Sempowski, Martha L. 1983. Mortuary Practices at Teotihuacan, Mexico: Their Implications for Social Status. University of Rochester. 797 p. Sheehy, James J. 1992. Ceramic Production in Ancient Teotihuacan, Mexico: A Case Study of Tlajinga 33. Pennsylvania State University. 873 p. Sload, Rebecca S. 1982. A Study of Status and Function in the Xolalpan-Metepec Community in Teotihuacan, Mexico. Brandeis University. 406 p.
Smith, Michael E. 1983. Postclassic Culture Change in Western Morelos, Mexico: The Development and Correlation of Archaeological and Ethnohistorical Chronologies. University of Illinois at Urbana-Champaign. 608 p. Sokolovsky, Jay. 1974. The Socioeconomic Basis of Political Change in a Nahuatl Pueblo in Mexico. Pennsylvania State University. 231 p. Spencer, L. Anne. 1974. Aztec Elements in Twentieth Century Mexican Drama. University of Kansas. 203 p. Storey, Rebecca. 1983. The Paleodemography of Tlajinga 33: An Apartment Compound of the Pre-Columbian City of Teotihuacan. Pennsylvania State University. 433 p. Taggart, James M. 1971. The Factors Affecting the Developmental Cycle of Domestic Groups in a Nahuat-Speaking Community of Mexico. University of Pittsburgh. 282 p. Townsend, Richard F. 1975. State and Cosmos in the Art of Tenochtitlan. Harvard University. Tuggy, David H. 1981. The Transitivity-Related Morphology of Tetelcingo Nahuatl: An Exploration in Space Grammar. University of California, San Diego. 633 p. Umberger, Emily G. 1981. Aztec Sculptures, Hieroglyphs, and History. Columbia University. 478 p. West, Stanley A. 1973. The Mexican Aztec Society: A Mexican-American Voluntary Association in Diachronic Perspective. Syracuse University. 361 p. Williams, Barbara J. 1970. Landscape Lag: Modern Economy and Traditional Land Use in Huixquilucan, Mexico. University of Wisconsin, Madison. 214 p. Wood, Stephanie G. 1984. Corporate Adjustments in Colonial Mexican Indian Towns: Toluca Region, 1550-1810. University of California, Los Angeles. 416 p. Yarborough, Clare M. 1992. Teotihuacan and the Gulf Coast: Ceramic Evidence for Contact and Interactional Relationships. University of Arizona. 422 p.
Chalco, 68
Coatlan Viejo, 62
Coyoacan, 45
Cuautitlan, 65, 79
Cualpan, 33
Cuernavaca, 41
Gulf Coast, 97
Huasteca, 74, 78
Huexotla, 11
Huixquilucan, 95
Ixtapalapa Peninsula, 6
Loma Torremote, 79
Matlapa, 19
Michoacan, 77
Morelos, 21, 33, 38, 72, 86
Tenochtitlan, 35, 43, 58, 91
Teotihuacan, 1, 3, 5, 7, 25, 26, 31, 32, 34, 39, 44, 55, 59,
60, 63, 70, 71, 76, 82-85, 89, 97
Tepantitla, 71
Tetelcingo, 72, 92
Texcoco, 20, 57, 69
Tlatelolco, 58
Toluca, 28
Veracruz, 74, 78
Activity areas, 31, 85
Aesthetics, 37
Agriculture, 20, 25, 49
Archaeology, 1, 3, 6, 7, 11, 16, 20, 25, 26, 28, 31, 32, 34,
35, 38, 40, 43, 44, 49, 55, 59, 60, 62, 65, 68, 70, 76, 79, 82,
84, 85, 86, 89, 97
Architecture, 26
Art, 37
Art history, 5, 14, 18, 39, 44, 52, 63, 71, 91
Bilingualism, 21
Biological/physical anthropology, 83, 89
Botany, 59
Calendars, 10
Chinampa, 49
Christianity, 53, 81
Chronology, 3, 68, 70, 76, 86; Preclassic, 7, 44, 79; Classic,
44, 55; Postclassic, 11, 38, 52, 68, 86
Coffee, 29
Conquest, 2, 28
Cosmology, 30
Cultural/social anthropology, 15, 24, 27, 29, 33, 37, 46, 48,
49, 50, 66, 67, 74, 78, 87, 90, 94-96
Cultural ecology, 20, 49, 78
Demography, 34, 89
Dialects, 19; Matlapa, 19; Santa Catarina, 21; Sierra Nahuat,
54; Tetelcingo, 72, 92
Discourse, 54
Documents, 8, 10, 17, 18, 47, 75
Domestic groups, 90
Drama, 88
Economic organization, 4, 29, 42, 45, 62, 78, 87, 95
Education, 23, 50
Ethnohistory, 2, 4, 8-10, 12, 13, 15, 17, 18, 22, 23, 30, 34-36,
41-43, 45, 47, 51, 53, 56-58, 61, 64, 69, 73, 75, 80, 81, 88,
96
Exchange, 11, 38, 97
Family, 66
Fiestas, 46
Figurines, 3, 44
Garro, Elena, 61
Government, 41
Grammar, 72, 92
Historical archaeology, 82
Hua-Huas, 15
Iconography, 63, 91
Ideology, 18
Imagery, 61
Incensarios, 5
Irrigation, 25
Land use, 95
Legal anthropology, 69
Linguistics, 19, 21, 54, 72, 77, 92
Magliabechiano manuscripts, 8
Market, 4
Marriage, 66
Metaphor, body, 2
Metropolitan Art Style, 5
Missionaries, 67
Morphology, 92
Mortuary practices, 83
Murals, 39, 63
Music, 50
Mythology, 13, 30
Nativism, 51
Poetry, 56
Political anthropology, 41-43, 45, 69, 87
Pottery, 37, 38, 68, 70, 76, 82, 84, 97
Psychological anthropology, 48, 67
Quetzalcoatl, 13
Religious organization, 12, 24, 51, 64
Ritual, 78
Sculpture, 5, 52, 93
Settlement patterns, 6, 16, 32, 40, 55, 60, 65, 79
Silk industry, 9
Social groups, 1
Social organization, 45, 62, 66, 83, 85, 87, 89, 94
Spatial analysis, 1, 31
Specialization, 11
Structural analysis, 35
Subsistence patterns, 59
Symbolic anthropology, 33, 64
Telleriano-Remensis, Codex, 75
Toltec, 60
Tonalamatl, 75
Tribute, 4, 42
Verbs, 21
Voladores, 15
Warfare, 73
Women, 14
Workshops, 5
Biola Univ., 67
Brandeis Univ., 1, 7, 24, 31, 59, 85
Catholic Univ., 29
Columbia Univ., 14, 18, 34, 52, 68, 71, 75, 93
Harvard Univ., 23, 37, 40, 63, 91
Indiana Univ., 19, 74, 78, 81
Pennsylvania State Univ., 20, 32, 44, 55, 60, 65, 79, 84, 87,
89
Rutgers Univ., 61
Stanford Univ., 42
State Univ. of New York at Albany, 54
State Univ. of New York at Stony Brook, 58
Syracuse Univ., 94
Tulane Univ., 16, 47, 51
Univ. of Arizona, 97
Univ. of California, Berkeley, 9, 22, 25, 39, 48, 73
Univ. of California, Irvine, 56
Univ. of California, Los Angeles, 15, 28, 41, 45, 57, 66, 80,
96
Univ. of California, Riverside, 49
Univ. of California, San Diego, 92
Univ. of California, Santa Cruz, 53
Univ. of Chicago, 13, 30, 33, 64
Univ. of Connecticut, 36
Univ. of Illinois, Urbana, 35, 86
Univ. of Iowa, 82
Univ. of Kansas, 88
Univ. of Maryland, 27
Univ. of Massachusetts, 2
Univ. of Michigan, 6, 11, 43, 70
Univ. of Minnesota, 17
Univ. of Missouri, 76
Univ. of New Mexico, 10
Univ. of Pennsylvania, 72
Univ. of Pittsburgh, 38, 46, 90
Univ. of Rochester, 3, 26, 83
Univ. of Texas, Austin, 4, 8, 62, 77
Univ. of Wisconsin, Madison, 21, 95
Washington Univ., 50
Yale Univ., 5, 12, 69
Codex Chimalpopoca: The Text in Nahuatl with a Glossary and Grammatical Notes. Edited by John Bierhorst. Tucson: University of Arizona Press, 1992. Pp. 210. $50.00 ISBN 0-8165-1306 6.
The Codex Chimalpopoca, which consists of two Nahuatl documents, has long been available in German or Spanish translations, but this is the first English translation published. It is a welcome addition to the growing literature available in English of important Nahuatl texts. Also, it is a careful scholarly translation which alerts the reader to differences of opinion as to translation interpretations and paleographic readings of the documents by previous scholars. Indeed, such issues are among the subject matter of 613 footnotes.
The two Nahuatl texts that comprise the Codex Chimalpopoca are the Annals of Cuauhtitlan and the Legend of the Suns. As the translator, John Bierhorst notes that there is no pre Conquest history from the Valley of Mexico that survived, since most of the native books and pictorials are thought to have been burned in 1530 or thereabouts by Spanish missionaries. This event recalls similar action a century before when the Mexica (in 1430) began to rewrite their history, thereby creating a new image to leave for posterity. Cuauhtitlan was the 4th most important city state in the Basin of Mexico, after those of the Triple Alliance cities (Tenochtitlan, Texcoco, Tlacopan). Throughout the Annals, however, much emphasis is placed on its close association with the Mexica.
The Annals begin in the 7th century B.C., when the goddess Itzpapalotl gave instructions to the Cuauhtitlan Chichimecs who were about to begin their migration from Chicomostoc. While still on the move in the year 721, the Colhua Chichimecs established their own nation. Five years later, they started their year count. They learned that they were now in the 5th sun. The Toltecs began in 726 and in 752 they took a ruler, Mixcoamazatzin, who initiated Toltec rule. Toltec rule lasted 339 years, but with the suicide of their ruler Huemac in 1070, the Toltec's time came to a close. The people dispersed and began wandering the realm, some settling, others moving on.
The text tells us that the city of Cuauhtitlan was founded in 1348. The Chichimecs had put the Colhuaque in the spot where the city was founded, then began to marry their daughters to the new settlers in their domain until the two groups became intermingled. It was only after they had achieved this that they began to plant crops and mark off the boundaries of fields and define their calpulli lands.
Wars were fought with such peoples as the Chalca, Huexotzinca, Xaltocameca and Tepaneca. They won some and they lost some. During the course of all this, the sacrifice of captives was initiated. Assassinations, in particular of rulers, might serve to trigger a war. Vassals would ally themselves and rise up against their lords. There was continuous conflict. Finally, in 1430, Cuauhtitlan was sacked and burned. It then allied itself with Mexico and Tetzcoco in the long war that resulted in the defeat of the Tepanecs of Azcapotzalco. After that, the Mexica began their ascendancy. From then on, Cuauhtitlan was on a winning streak with its new allies. It is a very detailed account of the Tepanec War, the outcome of which was fundamental for Mexica expansion. Also, the Annals cover other local histories of Valley of Mexico city states, among them, Cuitlahuac and Xaltocan.
The Annals of Cuauhtitlan were drafted in 1570. The last published edition was in Spanish in 1945, translated by Primo Feliciano Velázquez. The 1945 edition also contains a photocopy of the original that was once in the Archivo Historico of the Museo Nacional de México, but has been missing since 1949. Bierhorst used this published photo facsimile for his paleography. To this copy, he tracked down and added a final page that had long been missing. A copy made by León y Gama was in the Bibliothèque Nationale in Paris. With the latter, the manuscript is finally complete in its entirety.
One advantage of Bierhorst's edition is the way he set it up in two volumes. Volume 1 of the translated documents can be read along with volume 2, which contains the Nahuatl text as a bilingual version. This is an especially important feature for students of Nahuatl. In addition, the work contains a concordance to proper names and titles. The list contains all occurrences of names (personal, place, etc.) in the document, readily accessed by line, paragraph, and page references. This system is effective and makes the work extremely easy to follow.
The second Nahuatl manuscript is an epic of creation and it begins "here are wisdom tales made long ago, of how the earth was established, how everything was established, how whatever is known started, how all the suns that there were began" ["In nican ca tlamachilliztlatolcacanilli ye huecauh mochiuh inic mamaca tlalli, cencentetl in itla mamaca inic peuh i can iuh macho iniqui tzintic in izquitet in omaca tonatiuh"], from the Legend of the Suns. It was drafted anonymously in 1558 according to a statement in the document. The translator feels that it is a narrative description prompted by a pictorial prototype. In the details provided, it is very comparable to the Spanish document of Pedro Ponce de León, Historia de los Mexicanos por sus Pinturas. What is important about this publication, however, is that it is the first English translation of the complete manuscript. It describes who the first people on earth were, and what happened to them. It tells how corn was discovered, and how the sun was created and how the gods nourish it with their own blood so that it will climb into the sky. It speaks of the origin of the sacred bundle and the deeds of ce acatl, then the fall of Tula and the history of the Mexica coming from Aztlan. It is one inclusive, grand Aztec myth.
H.R. Harvey
University of Wisconsin, Madison
Who were the pre-Hispanic Mesoamerican elites? How does one define "elite" in pre Columbian Mesoamerica and in what ways does the archaeological record uncover the role of elites? Mesoamerican Elites sheds light on these questions as well as many others.
This collection of timely and original essays on pre-Columbian Mesoamerican elites written by leading Mesoamericanists originated in a session delivered at the American Anthropological Association annual meeting in 1987. The editors of Mesoamerican Elites compiled these writings "to stimulate an archaeological assessment of Mesoamerican elites by combining the differing data bases, research designs, assumptions, and interpretations of a broad spectrum of Mesoamerican archaeologists (p. xi)."
The nineteen essays included in this volume generally fall into one of the following categories: 1) an in-depth study of a single archaeological site; 2) a comparative study of different archaeological sites; and 3) a general discussion on the usefulness of studying elites versus ranking and/or stratification in ancient Mesoamerica. More specifically, Mesoamerican Elites is broken down into geographical zones with just over fifty percent of the text devoted to the study of the ancient Mayan culture, whereas twenty percent is designated to non-Maya Mesoamerica (Aztecs, Teotihuacanos, and Zapotecs). The remaining text focuses on elite theory (within the context of anthropology and archaeology).
The richness and diversity offered by Mesoamerican Elites can be seen by a quick review of only three of the papers. In "Distinguishing the High and Mighty From the Hoi Polloi at Tikal, Guatemala," William A. Haviland and Hattula Moholy-Nagy look at the question, "what was the archaeological signature of Tikal's ruling class?" (p. 50). Sifting through the archaeological record, Haviland and Moholy-Nagy argue that a clear delineation between elite and commoner can be found by studying housing, burials, belongings, and osteology.
After careful inspection of burial data, Haviland and Moholy-Nagy conclude that the Tikal elite could be identified on examination of "the grave's size and quality of construction, the quantity and quality of objects placed within it, and the impressiveness of the structure built above it" (p. 54). Within this context, the authors interpreted data on the stature of the skeletal remains from the burial sites to determine "life chances." The elites of Tikal "were best able to realize their full growth potential" (p. 57), whereas the non-elites did not. Therefore, a longer life span was the usual privilege of the elite class.
Looking at housing, Haviland and Moholy-Nagy suggest that many of Tikal's larger structures (palaces and the Central Acropolis) served as elite residences -- "the bulk of the nobility resided at the civic and ceremonial heart of the ancient city" (p. 52). To support their view of elites having lived in the larger structures at Tikal, the authors compared refuse from elite and non-elite homes and discovered differences in animal bone artifacts (more bones in elite waste, signifying a richer diet for elites) and ceramics (where more polychrome pottery was found in elite trash).
Using the archaeological record, Haviland and Moholy-Nagy conclude that the elites at Tikal ate better, lived longer, had better housing and greater personal space, and commanded more power than the hoi polloi.
Joyce Marcus in "Royal Families, Royal Texts: Examples from the Zapotec and Maya" uses ethnohistoric documentation to persuasively and forcefully argue that a two-class endogamous system existed in pre-Columbian Mesoamerica. Specifically, Marcus focuses on myth, writing, and iconography to illustrate the differences between noble and commoner. The author compares the "separate descent" of elites and commoners according to Maya and Zapotec origin mythology. Elites were connected to the heavens via noble lineage and served as the conduit between commoner and god -- "divine supernatural beings" (p. 224). Commoners in Maya society, on the other hand, traced their lineage to "earth mixed with dry grass" and "were thought to have been made from clay" (p. 225). Thus, Marcus argues that class lines could not be bridged (because of separate descent) and that the endogamous paradigm upheld the elite power structure in Mesoamerica.
To further solidify the gulf between commoner and elite, Marcus suggests that elites monopolized the writing system and iconographic engravings. Most of the writing and iconography was devoted "to linking themselves [elites] to royal ancestors, to powerful supernaturals, and to deeds befitting powerful lords" (p. 228). Although the ethnohistoric record is rich, it might not always be correct. As victors do today, the Maya who wrote and commissioned iconography sought to tell their own story. Whereas writing may have started out judiciously chronicling the past -- births, deaths, marriages, military campaigns, etc. -- anomalies in royal lineage may have "required" a juggling of history. Marcus notes that "the Maya elite were not trying to record the truth, but to decide what the official version of the truth would be" (p. 237).
"Ranking and Stratification in Pre-Hispanic Mesoamerica," by William T. Sanders briefly highlights the differences between ranked and stratified societies in pre-Columbian Mesoamerica. And for the most part, Sanders agrees with Joyce Marcus that a two-class division permeated pre-Hispanic Mesoamerica. However, Sanders in this essay keys in on the most evident exception -- the pochteca of Tenochtitlan.
The pochteca or merchants of Aztec Tenochtitlan were a true middle class, "a class of urban professional middlemen" (p. 285). Just in the Mexica capital alone "perhaps 15,000 20,000" pochteca existed in a city of 200,000 (p. 286). Sanders suggests that the pochteca were distinct in many ways: they possessed "a distinctive name, unique rituals associated with a patron god, and dress" and "as a class were characterized by... an intermediate social position and a guildlike organization" (p. 283). Furthermore, the pochteca were able to enroll their children in the calmecac (the school for elite children), acted as imperial spies, and even celebrated at the sacred Templo Mayor. Sanders notes that at a "banquet celebrating the completion of a trading expedition, to which warriors and nobles were invited, purchased slaves were sacrificed by the priests at the Templo Mayor and their bodies were eaten at the feast" (p. 287).
The pochteca traveled over great distances sometimes leaving the security of Tenochtitlan for months or even years. Often the pochteca would travel in large caravans through unfriendly lands where they relied as much upon their skills as warriors as they did as traders to return safely and profitably. The pochteca even employed day laborers, the tlamene [tlamamah] ("professional burden bearer"), to keep long distance transportation costs low and allow for a greater variety of goods to reach market. The pochteca appear as the exception to the commonly held view among Mesoamericanists of the elite-commoner class structure. As Sanders characterizes it, "the presence of a large class of... merchants" was "a development clearly related to the enormous size of the city [Tenochtitlan]" and empire "embracing some 5 to 6 million people" (p. 282-83).
There are always pros and cons to edited works and Mesoamerican Elites is no exception. My two greatest concerns with this book are overall balance and unreadable maps. Although the title purports to be inclusive of all Mesoamerica, the real focus is upon the Maya. A few more essays on central highland Mexico would have provided a much needed balance. Also, whereas some of the maps and illustrations are exemplary, far too often maps are not included when absolutely necessary to follow the text, or worse yet, many maps are only intelligible if the reader possesses a bionic eye.
At times, the flow of the volume is interrupted with essays which seem to be out of order. To ensure more fluidity and continuity of purpose, the editors of Mesoamerican Elites may have considered providing: 1) an introduction to each essay; or 2) an introduction to group sections of like essays. Lastly, an archaeological (cultural) time line of Mesoamerica would have been helpful.
The pluses of Mesoamerican Elites, however, far outweigh any of the concerns mentioned above. Mesoamerican Elites provides an excellent and much-needed discussion of the topic of elites. In the aggregate, the essays written by leading Mesoamericanists cover a vast time period (from the early Formative to the early Colonial), a broad geographical area, and offer a good mix of opinions based on recent archaeological research. The true value of this work is attributable to its diversity, whether the topic is the comparison of a two-class versus a multi class society or is simply a discussion of a working definition of elites. Mesoamerican Elites also has a superior and up-to-date bibliography and is well Indexed.
This volume has been produced with the specialist in mind, and I heartily recommend Mesoamerican Elites for advanced undergraduate students (particularly as a supplementary text for a course on pre-Columbian Mesoamerican anthropology), for those engaged in the general study of elites, and especially for the scholar of pre-Hispanic Mesoamerica. Diane and Arlen Chase should be commended for compiling Mesoamerican Elites; what they "have sought to do in this book [is to] identify past elites based on a body of extremely incomplete `dead' archaeological data" (p. 303). The Chases have succeeded in their task.
Mike Pisani
Colorado Northwestern Community College
This book consists of thirty riddles published in the original Nahuatl with a Spanish translation. The first eighteen riddles were taken from classic sources and the remaining twelve were collected in the village of Xalitla, Guerrero. The principal informant for the contemporary riddles appears as a co-author of the book; each riddle is accompanied by an illustration on amate paper painted by Cleofas Ramirez Celestino, also from Xalitla. Se tosaasaanil, se tosaasaanil: Adivinanzas nahuas de ayer y hoy belongs to the established style of anthropological writing in Mexico that purports to popularize indigenous culture among the general public; this particular publication is intended to educate Spanish-speaking urban children about rural life and Nahuatl traditions. In a short essay, the authors provide a brief overview of the indigenous peoples of Mexico, they explain the concept of riddles and how to solve them, and they briefly discuss the meaning of several Nahuatl words. The book concludes with a one-page afterward outlining basic rules of Nahuatl pronunciation and an abbreviated explanation of the answers to the riddles.
In considering this work in terms of the audience for which it is intended, I have reservations about whether this book will successfully appeal to Mexican children. Several of the riddles are readily comprehensible, but most of them require specific knowledge and experience too alien to the lives of urban children for the riddles to be meaningful to them. The introductory essay and additional texts are too short to provide the necessary background and they patronize young readers who are capable of assimilating concepts more readily than is assumed here. The brightly colored amate drawings accompanying the riddles may be more successful in capturing the interest of younger children. Indeed, because of their broad appeal, amate illustrations are increasingly used to illustrate many kinds of children's literature in Mexico.
In their introduction, the authors assert that because riddles reflect the daily life of a community, outsiders can use them to learn about clothing, foods, and customs that make up a culture. But the book doesn't give the reader of any age enough material to do this and it would have been greatly improved if more commentary were provided. One way to do this in keeping with the present format would be through printing a well-crafted explanatory paragraph beneath each riddle. This could bring out the contrasts between village and urban life only alluded to in the introduction. It might also relate the riddles more closely to the painted illustrations, which are somewhat disembodied from the text. This would make the book more effective for children and other readers.
Further elaboration of the material would enhance the book's value to scholars. Missing is an explanation of why the authors chose to assemble a book of riddles and how they selected these particular examples. It is also imperative that they identify the sources for the pre-Hispanic riddles. This could be accomplished in an essay that describes how the researchers collected the contemporary riddles and also examines when Nahuas tell them today in their communities. If written in simple, direct language this text would give interesting information for children as well.
The authors may plan to publish their analytical and interpretive insights on the material they collected as separate articles. Based on my reading, I will suggest several topics arising from the present publication that might be explored further. Se tosaasaanil, se tosaasaanil: Adivinanzas nahuas de ayer y hoy clearly illustrates the different cultural constructions of humor and it poses the problem of placing these riddles in the larger social context. In their introduction, the authors note that many of the riddles are based on common objects used in everyday life. This is an interesting observation, one that leads us to ask why this aspect of collective experience has invited humorous commentary. It would be revealing to contrast these riddles and their role in Nahuatl life with more familiar forms of oral expression such as jokes, story-telling, oral histories, and ceremonial speech. Finally, because the authors included both pre-Hispanic and contemporary riddles in one book, some systematic comparison between them might yield fruitful insights into the process of cultural reproduction and historical change.
It is clear that considerable care and expense went into this publication. With a bit more information this book could have been more valuable to Nahuatl scholars and more successful in reaching the youthful public to which it is directed. As it stands, the body of the text consists of thirty riddles taken from unidentified historical sources or divested of contemporary social context. In this form the book will probably be most valuable to scholars as a source for exercises to use in teaching Nahuatl language; it might also be used for comparative work on the topics of humor and forms of oral expression.
Reading the book for this review prompted me to reflect on the general issue of the problems inherent in attempting to educate urban Mexicans about indigenous culture. It would be an instructive exercise to collect and systematically evaluate the extensive popularizing literature on the subject that can be found in Mexico. In my experience, most of these materials represent a genuine investment of resources and intellectual commitment and yet fail to accomplish their objectives. Why this is so requires serious consideration. Certainly much of the difficulty lies in the great ambiguity found in all levels of Mexican society over the continued existence of millions of ethnically distinct, culturally indigenous peoples. Exploring how to communicate effectively the richness and complexity of any native group to a non-anthropological public is a relevant problem for the scholarly community committed to the study of indigenous Mesoamerican culture.
Catharine Good
Vanderbilt University
This book grew out of a symposium (of the same name) held in 1988 in Bloomington, Indiana. However, it is exceptional among proceedings of symposiums in that several of the papers represent very substantial and serious research -- two evidently being condensed versions of very impressive Ph.D. dissertations. It has a table of Index, an introduction by Robert V. H. Dover (pp. 1-16), a list of contributors (p. 267), and an Index (pp. 268-74).
One of the condensed theses is the second paper, "Water Ideology in Inca Ethnogenesis" by Jeanette E. Sherbondy (pp. 46-66). Obviously, one cannot summarize a synopsis. However, one point seemed to me to be of particular interest: her discussion of the way in which the Andean peoples established fictive kinship (and by extension justified political confederations) by claims that the confederates utilized the same sources of water, or sources linked by a shared lake.
It is well established (e.g., Regina Harrison, Signs, Songs, and Memory in the Andes: Translating Quechua Language and Culture, Austin: University of Texas Press, 1989, pp. 66 71) that there is a bipartite division of the Quechua world into wet versus dry (see Santacruz Pachacuti's ideogram copied from an original in the temple of the sun in Cuzco, p. 34, this volume). The main associations of "wet" are descent from the moon, the evening star, night, clouds, rain, lakes and springs, potatoes, the tree (malki) of ancestors and descendants, and women. Putting the tree of the ancestors on the female side of the diagram was already suggestive, but could perhaps have been due to the fact that in the highlands, trees only grow near sources of water. Now, however, we learn that shared lakes and springs are the Andean symbols of kinship. What this says is that, when the original ideogram in the temple of the sun was designed, kinship links within Quechua society were primarily established through women.
The second condensed thesis, perhaps even more revealing about Quechua ideology, is "Textiles and Cosmology in Choquecancha, Cuzco, Peru" by Katherine E. Seibold (pp. 166-201). By learning to weave, and learning about weaving, and through extensive discussions with the local shamans, Seibold brings out a wealth of information about the symbolism of the Quechua. For example, the "dry" side of Pachacuti's ideogram shows descent from the sun, the morning star, daylight, stars, lightning, a rainbow, the earth, corn, and men. And, the lightning is striking a river. What on earth is a river doing on the "dry" side of the diagram? Well, in the course of explaining the symbols in women's weaving, Seibold shares with us the shamanistic knowledge that "the zigzag water motif, representing lightning and the river, and the thin colored stripes, representing the rainbow, connect the three worlds together" (p. 175) -- that is, of sky, earth, and water. The river, lightning, and rainbow are the "male" equivalents of "female" springs and lakes. But instead of linking the society internally, the male principle links it externally.
Seibold arrives at the same conclusion by a different path, in a discussion of sun and moon motifs in weaving: "suns represent the masculine sun, the community of Choquecancha to outsiders.... The moons...represent the moon, the woman weaver, her family, and her ayllu within the community, all feminine elements. While the suns identify external boundaries, the moons identify the internal boundaries, symbolizing the exchange of women across those internal boundaries" (p. 194). Besides the three worlds portrayed, Seibold discusses quadripartite designs, bilateral symmetry, and design duality, bringing out the full complexity of the Quechua attitude toward divisions, and thus avoiding any easy oversimplification.
These two papers alone make the book essential reading for any Andeanist, but there's more. Joseph W. Bastien's "Shaman versus Nurse in an Aymara Village" (pp. 137-65) provides a wealth of deep insight into Aymara social structure and its relation to Andean ideology. He, too, worked with shamans, and independently discovered much of the same symbolism in their ceremonials that Seibold found in Quechua women's weaving. Another paper that shows deep fieldwork is John H. McDowell's "Exemplary Ancestors and Pernicious Spirits" (pp. 95-114), marvelously illustrated with extensive quotes in the Kansa language.
Those interested in change, and how it interacts with symbolic systems, will be particularly interested in Joan Rappaport's paper, "Reinvented Traditions: The Heraldry of Ethnic Militancy in the Colombian Andes" (pp. 202-28). Inter alia, she shows how social reaction sometimes requires the innovation of cultural symbols and signs, even though they must appear to be traditional. Those interested in social hierarchies will find something in Gary Urton's paper, "Communalism and Differentiation in an Andean Community" (pp. 229-66). Particularly insightful is his photograph and diagram of how people sit to eat and talk in a communal work party, and his discussion of how it reflects and reinforces differential status in the community. Those interested in the impact of Spanish culture (and religion) on native thought will want to read Monica Barnes's paper, "Catechisms and Confessionarios: Distorting Mirrors of Andean Societies." Actually, the scope of her investigation is comparative, so some attention is given to Mexico and other areas of Latin America. Particularly interesting to me was her observation that "the tripartite universe of this world (kay pacha), the upper world (hanac pacha), and the netherworld (ucu pacha) was taught to the Indians by Spanish clerics, using those very words" (p. 79).
There are only two papers that were somewhat disappointing (one with the very good excuse that it was unfinished when its author died). The first paper (by Zuidema, pp. 17-45) is an attempt to claim that the Inca Empire had three social classes, à la Dumezil. It is not at all easy to follow, even for someone with a general knowledge of the Andean area. Part of the problem seems to be that too much material is compressed into too little space, leaving the impression that whole paragraphs have been omitted between one sentence and the next. Beyond that, there is the intrinsic difficulty of working with fragmentary historical sources. But the main problem, in my view, is the author's too easy acceptance of disparate and ambiguous evidence as indicative of a particular hypothesis, and a total silence as to the rather obvious alternatives.
For example, Zuidema's claim for a tripartite cosmology begins with a discussion of llama sacrifices at the feast of Capac Raymi Camay Quilla in Cuzco. He states that the llamas in question are "old and black, middle-aged and of different colors, or young and white" -- symbolic of "three classes of people" (p. 22). But to achieve this tripartite division, he has lumped two of the four sacrifices together: that of "ten llamas of different colors" during the day of the full moon, and an earlier one of "one hundred brown llamas with white heads and white lower legs." He also finds his three classes related to "the concepts of Collana, Payan, and Cayao" (p. 23). But elsewhere (his "The Inca Kinship System: a New Theoretical View," in Andean Kinship and Marriage, Ralph Bolton and Enrique Mayer, eds., pp. 240-281), he requires a fourth member of this conceptual group, Kara, to account for the sibling term chart in Gonzales Holguin.
He next goes to Huarochiri, where he finds "three cycles of two myths each" (p. 25). However, as he later states, one of the six is a summary of the other five, giving a pattern of 5 + 1. In these myths, the god classifies three birds and three land animals (3 + 3): a pair of brothers-in-law compete in six challenges (6); there is a battle between five brothers and a god who becomes one of them after his defeat (5 + 1); and five brothers and a sister engage in a conquest (5 + 1). He then turns to Huamachuco, and a myth in which the god Atagujo "first divided himself into three persons, then created two servants. Besides these, he created Huamansuri." This last was his servant as well, so we end up with three gods and three servants (3 + 3). Now four is a reasonable number to associate with the Inca capital in Cuzco, since the empire was called Tawantinsuyu, "the four provinces." But the other two sites are very far away, and their peoples speak varieties of Quechua which are distinct enough from Cuzco to possibly qualify as distinct languages. To my naive eye, at least, it would appear that six was the more significant number for them. Within this universe of six, a complementary or paired binary opposition yields the 3 + 3 pattern, while an unequal one is symbolized by 5 + 1.
Carpenter also takes up the idea of numerical patterns in his paper, "Inside/Outside, Which Side Counts?: Duality-of-Self and Bipartization in Quechua." He defines bipartization as "the tendency to categorize by twos or multiples of twos" (p. 118). I agree with his conclusion about multiples of twos, but find myself uneasy with some of the evidence he cites for this and especially for duality-of-self (which is a much more difficult problem). He presents some very fascinating linguistic examples of switch reference in conditional clauses of commands ("if you're sleepy DS, then go to sleep"), which he takes as evidence for duality-of-self (presumably the "different subject" marker means that the self that is sleepy is not the one who will go to sleep). The least one can say is that the linguistic examples are puzzling, and do require explanation. However, we are dealing with rather surprising and important claims here, and it would be unwise to jump to conclusions too easily.
The use of the "different subject" marker in sentences where the subject remains ostensibly the same has been discussed elsewhere ("Switch-Reference in Conchucos Quechua" by Stewart, In Honor of Mary Hass: from the Haas Conference on Native American Linguistics, William Shipley, ed., pp. 765-86. Amsterdam: Mouton de Gruyter, 1988). Stewart concludes that "the DS marker is an attention-drawing device signaling non-focal participants, actions or states of affairs which are peripheral to the main event line or topic strand of the discourse" (p. 780). Presumably, a child's statement that she's sleepy could then well elicit from her parent the response documented by Carpenter, if it interrupted an ongoing discourse such as a linguistic or ethnological interview. At least this seems plausible, and doesn't necessarily require a duality of-self explanation. Without the context, we simply can not tell. This would not necessarily invalidate the observation by Carpenter's informants that what is involved here is the part of oneself over which there is no control. This part of oneself would in fact be quite unlikely to often be the main topic of a discourse, and hence it would likely be peripheral. But the evidence for this is the direct statement by the native speaker and culture member, rather than the linguistic examples per se. A full account of the discourse circumstances would be necessary to even begin to sort this out.
The next set of examples (p. 120) is even more puzzling, and again one would like more context, more examples, and generally a more exhaustive treatment. One would also like to know exactly what dialect and exactly what speakers produced these examples. Some sound decidedly un-Quechua to me (for what little my intuition of the language may be worth!), and deserve greater documentation. For example, judging by all the dialects I am familiar with (e.g., see Cerrón-Palomino Gramática Quechua: Junin-Huanca, Lima, Peru: Ministerio de educación, 1976; and Orr and Wrisley Vocabulario Quichua del Oriente del Ecuador, Quito, Ecuador: Instituto Linguistico de Verano, 1965), mikunayan "I feel like eating" should be either transitive mikunayawan or mikunayaciwan, with -wa- "first person object" (and sometimes causitive -ci) and meaning roughly "something is making me want to eat." Alternatively, it could be intransitive mikunayani "I feel like eating" (e.g., see Quesada, Gramática Quechua Cajamarca-Cañaris, Lima, Peru: Ministerio de educación, 1976), with first person subject ni.
That "something" in the transitive verb may well be an other self over which one has no control, but without context there is no way to tell. Could it be the sight or smell of food? Hunger pangs? Some external force? The structure of the transitive verb is suggestive, but no more than that. It might seem that the intransitive verb has a willful actor and that the transitive one should therefore have one too. But it is far from certain that the intransitive subject is willful. Do we choose to feel like eating? Moreover, with some verb stems no volition is possible: Junin-Huanca Quechua waakakaq watra-na-yka-n ("the cow is about to give birth"), where -naya contracts before a consonant cluster; or tamya-na-ykaa-mu-n-ña ("now it's wanting to rain"). Some things are just natural processes to which we are subject, and there is no one in charge but Mother Nature. Nor are such things limited to the Andean world. Compare Menominee kat :w keme:wan "it's going to rain" (lit. "it wants to rain").
In a different example (p. 121), my reading of wawata urmachijun would make the subject the mother (not some mysterious "it"): "she (the mother) causes the baby to fall" (down the birth canal). There is no distinction of gender in Quechua, and no pronoun would have been used in the field language, Spanish. The English "it" in the author's gloss is evidently a guess. There is much more to the paper, and it is certainly worth reading. But some very detailed analysis and documentation will be needed to take us beyond anecdote and speculation.
Paul Proulx
Heatherton, Nova Scotia
The art work that appears in this issue has been taken from The Myths of the Opossum: Pathways of Mesoamerican Mythology by Alfredo López Austin, translated by Bernard R. Ortiz de Montellano and Thelma Ortiz de Montellano. Albuquerque: University of New Mexico Press, 1993. The drawings are portrayals of opossums from the Fejérváry Mayer Codex.
Bertie Acker
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Richard N. Adams
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Recent publications: Bernardino de Sahagún's Psalmodia
Christiana (Christian Psalmody). University
of Utah Press, 1993.
Fray Bernardino de Sahagún: Adiciones, Apéndiz
a la Postilla y Ejercicio Cotidiano. Universidad Nacional
Autónoma de México, 1993.
In press: "Old World-New World," in a volume in
honor of H.B. Nicholson, San Diego Museum of Man.
"Sahagún's Manual del Christiano" (with
Wayne Ruwet), in Estudios de Cultura Náhuatl.
In progress: Sahagún's sermons, the Ayer Collection
(with Barry Sell and others, UCLA).
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I have just published "El discípulo de Silo,
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22:345-79, 1992.
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México, D.F. 04510 MEXICO
Miguel León-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
A.P. 100, Sta. Catarina Mártir
Cholula, Puebla 72820 MEXICO
Jaime Litvak King
Univ. de las Americas
A.P. 100, Sta. Catarina Mártir
Cholula, Puebla 72820 MEXICO
James Lockhart
Department of History
UCLA
Los Angeles, CA 90024
Michael H. Logan
Department of Anthropology
University of Tennessee
Knoxville, TN 37996
Alfredo López Austin
Inst. de Invest. Antropológicas
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 135
Huntington Beach, CA 92648
Richard N. Luxton
1115 22nd St., Apt. 2
Sacramento, CA 95816
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
1135 Medford
Pasadena, CA 91107
Goffinet Marc
17 Rue Du Repos
7310 Jemappes (Mons) BELGIUM
Gretchen Markov
6 Briar Circle
Rochester, NY 14618
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 Lat. Amer. Studies
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
Inst. de Invest. Historicas
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 15662
North Hollywood, CA 91615
Metropolitan Museum of Art
Robert Goldwater Library
5th Ave. and 82nd Street
New York, NY 10028
Norma B. Mikkelsen
University 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
Anthropology Bibliographer
207 Hillman Library
University of Pittsburgh
Pittsburgh, PA 15260
Luz María Mohar Betancurt
CIESAS
Hidalgo y Matamoros, Tlalpan
México, D.F. 14000 MEXICO
Janet Montoya
2736 Lighthouse Drive
Nassau Bay, TX 77058
Eileen M. (de la Torre) Mulhare
R.D. 2, Box 38
Hamilton, NY 13346
I welcome correspondence from scholars who share an interest in the evolution of contemporary barrio organization, the ethnohistory of the Puebla-Tlaxcala Valley, and the towns founded or conquered by the "Seven Tribes of the Seven Caves" of the Historia Tolteca Chichimeca/Anales de Cuauhtinchán, particularly Totimehuacán.
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 University
Highland Heights, KY 41076
Federico Nagel B.
Talara 66
Col. Tepeyac-Insurgentes
México, D.F. 07020 MEXICO
Nahuatl Program, Depto. de Español
Esc. Nac. de Estudios Profesionales Acatlan
San Juan Totoltepec s/n
Naucalpan, México MEXICO
Federico Navarrete
Taller de Traducción
Inst. de Invest. Historicas
Ciudad Universitaria
México, D.F. 04510 MEXICO
Pablo Rogelio Navarret G.
Jaltipan #11
Colonia Zenon Delgado
México, D.F. 01220 MEXICO
Hjordis Neilson
Department of Anthropology
SUNY-Albany
Albany, NY 12222
Henry B. Nicholson
Department of Anthropology
UCLA
Los Angeles, CA 90024
Xavier Noguez
A.P. No. 48-D
Toluca, México 50080 MEXICO
Mary Christopher Nunley
Department of Anthropology
Univ. of Wisconsin-Milwaukee
Milwaukee, WI 53201
Hugo G. Nutini
Department of Anthropology
University of Pittsburgh
Pittsburgh, PA 15260
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 12601
Scott O'Mack
1306 E. 50th Street
Chicago, IL 60615
Ismael Ortiz Barba
Centro Municipal de la
Cultura en Zopopan
Vicentente Guerrero 111
Zapopan, Jalisco MEXICO
Bernard Ortiz de Montellano
45 Oakdale
Pleasant Ridge, MI 48069
Ruth Paradise
Dept. de Invest. Educativas
Avanzados del IPN
A.P. 19-197
México, D.F. 03900 MEXICO
Jeffrey Parsons
Museum of Anthropology
University Museums Bldg.
University of Michigan
Ann Arbor, MI 48109
Francisco Aurelio Patoni Severiano
Calle Brave s/n
San Andrés Hueyapan
Puebla 73920 MEXICO
Jeanette Peterson
P.O. Box 983
Rancho Santa Fe, CA 92067
Michael Pisani
Asst. Dean for Academic Affairs
Colorado N.W. Comm. College
50 Spruce Drive
Craig, CO 81625
Stafford Poole
641 West Adams Blvd.
Los Angeles, CA 90007
Hanns J. Prem
Seminar fur Volkerkunde
University of Bonn
D-5300 Bonn 1 GERMANY
Mary H. Preuss
Latin Amer. Indian Lit.
Dept. of Foreign Languages
Geneva College
Beaver Falls, PA 15010
Princeton Univ. Library
Serials Division
Princeton, NJ 08544
Paul Jean Provost
Department of Anthropology
Indiana-Purdue University
2101 Coliseum Blvd. East
Fort Wayne, IN 46805
Paul Proulx
Heatherton Post Office
Antigonish Co., N.S.
BOH IRO CANADA
Enrique Pupo-Walker
Ctr. for Lat. Amer. Studies
Box 1806, Station B
Vanderbilt University
Nashville, TN 37235
Angie Quinn
347 W. Suttonfield
Ft. Wayne, IN 46807
Eloise Quiñones-Keber
600 West 115th, #42
New York, NY 10025
Francisco José Raga Gimeno
San Vicente Mártir 136, 5a
46007 Valencia SPAIN
John Rawlings
Stanford University Library
FLAC/Green Library
Stanford, CA 94305
Kay Read
239 S. Monroe
Hinsdale, IL 60521
Luis Reyes García
A.P. 53
Sta. Ana Chiautempan
Tlaxcala, MEXICO
Don Rice
Latin American Studies
University of Chicago
1126 East 59th Street
Chicago, IL 60637
Berthold Riese
Sem. für Völkerkunde der Univeristat
Römerstrasse 164 W-5300
Bonn 1 GERMANY
Timo Riiho
Dept. of Romance Languages
University of Helsinki
Helsinki 10 FINLAND
Asela Rodriguez de Laguna
State Univ. of N.J.-Rutgers
175 University Avenue
Newark, NJ 07102
Maria Rodriguez-Shadow
Dir. de Etnología y Antropología
Ex-Convento del Carmen
Av. Revolución, San Angel
México, D.F. 01000 MEXICO
José Luis de Rojas
c/ Laguna 17
28607 El Alamo, Madrid SPAIN
Puesto actual: Profesor en el Departamento de Historia de América II (antropología de América) de la Universidad Complutense de Madrid, 28040
Madrid España.
Cursos impartidos: Etnohistoria de América, y Cultura
Azteca en la licenciatura en historia; El Tributo Indígena
en la Nueva España en el siglo XVI, en el doctorado en
historia; a seminerio de lengua Náhuatl con dos niveles
por el momento.
Campos de interés: estructura de Mesoamérica
en el Postclásico, cambios políticos y económicos
en el siglo XVI, lengua Náhuatl.
Jose Ruben Romero Galvan
Taller de Traducción
Inst. de Invest. Historicas
Ciudad Universitaria
México, D.F. 04510 MEXICO
Mark Rosenberg
Lat. Amer. & Caribbean Studies
Tamiami Trail
Florida International Univ.
Miami, FL 33199
Jane Rosenthal
5532 Blackstone Avenue
Chicago, IL 60637
Frances Rothstein
Towson State University
Baltimore, MD 21204
Francoise Rousseau
Bibliothécaire à la Sorbonne
5 Rue Campagne Première
75014 Paris FRANCE
Elke Ruhnau
Wilmersdorfer Str. 45
W-1000 Berlin 12 GERMANY
Wayne Ruwet
College Library Circulation
UCLA
Los Angeles, CA 90024
Martin H. Sable
45l8 N. Larkin Street
Milwaukee, WI 53211
Ricardo Salvador
Dept. of Agronomy
1126 Agronomy Hall
Iowa State University
Ames, IA 50011
Carlos Sandoval Linares
Coordinator de Tlahcuilo
Instituto Cultural Cabanas
Guadalajara, Jalisco MEXICO
Alan R. Sandstrom
Dept. of Anthropology
Indiana-Purdue University
2101 Coliseum Blvd. East
Fort Wayne, IN 46805
Recent publication: "Return to the Object in Anthropological Inquiry: Examples from Latin America." Latin American Research Review 29(1):119-31 (in press).
Hedda Scherres
Mendelssohnstr. 12
2000 Hamburg 50 GERMANY
Susan Schroeder
Department of History
Loyola University Chicago
820 N. Michigan Ave.
Chicago, IL 60611
Frans Josef Schryer
Department of Anthropology
University of Guelph
Guelph, Ontario NIG 2W1
CANADA
John Frederick Schwaller
Department of History
Florida Atlantic University
Boca Raton, FL 33431
Durdica Segota
Taller de Traducción
Inst. de Invest. Historicas
Ciudad Universitaria
México, D.F. 04510 MEXICO
Barry Sell
609 North Manhattan Place
Los Angeles, CA 90004
Sem. de Lenguas Indígenas
Instituto de Invest. Filológicas
UNAM
Circuito Mario de la Cueva
México, D.F. 04510 MEXICO
Kathryn Semolic
3105 S. First St., #202
Austin, TX 78704
Carlos Serrano Sanchez
Inst. de Invest. Antropológica
Circuito Exterior
Delegación Coyoacan
México, D.F. 04510 MEXICO
Robert D. Shadow
Depto. de Antropología
Univ. de las Américas
A.P. 100, Sta. Catarina Mártir
Cholula, Puebla 72820 MEXICO
David Shaul
2901 East Lee
Tucson, AZ 85716
Donald Shea
Latin American Studies
Univ. of Wisconsin-Milwaukee
P.O. Box 413
Milwaukee, WI 53201
John Shea
A.P. 470
Ciudad Satelite
México, D.F. 53102 MEXICO
Edward B. Sisson
Dept. Soc./Anthro.
University of Mississippi
University, MS 38677
Thomas Skidmore
Ibero-American Studies Program
1470 Van Hise Hall
Univ. of Wisconsin-Madison
Madison, WI 53706
Doren Slade
2l5 W. 90th Street
New York, NY 10024
Michael E. Smith
Dept. of Anthropology
SUNY-Albany
Albany, NY 12222
Smith College
W.A. Neilson Library
Acquisitions Section
Northampton, MA 01063
Felipe Solis
Museo Nacional de Antropología, INAH
Reforma y Gandhi
México, D.F. 11560 MEXICO
Charles Stansifer
Latin American Studies
107 Lippicott Hall
University of Kansas
Lawrence, KS 66045
Neville Stiles
Director, Universitario Mariano
Galvex de Guatemala
A.P. 1811 Guatemala GUATEMALA
Terry Stocker
Bishop Museum
1525 Bernice Street
P.O. Box 19000A
Honolulu, HI 96817
Andrea Stone
Department of Art History
Univ. of Wisconsin-Milwaukee
P.O. Box 413
Milwaukee, WI 53201
Guy y Claude Stresser-Péan
Sierra Paracaima 1185
México 10, D.F. 11010 MEXICO
Brian Stross
Department of Anthropology
University of Texas-Austin
Austin, TX 78712
Lawrence E. Sullivan
Center for the Study of World Religions
Harvard University
42 Francis Ave.
Cambridge, MA 02138
Cheryl Sutherland
Department of Anthropology
University of Chicago
Chicago, IL 60637
David M. Szewczyk
PRB7M
P.O. Box 9536
Philadelphia, PA 19124
James M. Taggart
Department of Anthropology
Franklin & Marshall College
Lancaster, PA 17604
David Tancredi
920 Winsray Court
Cincinnati, OH 45224
Marc Thouvenot
La Jasse d'Eyrolles
Russan
30190 St. Chaptes FRANCE
Nancy Troike
5800 Lookout Mountain
Austin, TX 78731
Gregory F. Truex
Dept. of Anthropology
California State University
Northridge, CA 91330
Peter Tschohl
Solothurner Weg 20
5000 Koln 80 GERMANY
David Tuggy
Summer Institute of Linguistics
Box 8987 CRB
Tucson, AZ 85738
Tulane University Library
Attn: D. Rhodes
Serials Department
New Orleans, LA 70118
Emily Umberger
School of Art
Arizona State University
Tempe, AZ 85287
Geertrui Van Acker
Domein de Lint 11
2360 Oud-Turnhout BELGIUM
R. A. M. van Zantwijk
Roeekamperweg 5
3886 Garderen NETHERLANDS
German Vázquez
Av. Donostiarra, 24
28027 Madrid SPAIN
Prof. Juan Adolfo Vázques
Hispanic Lang. and Lit.
University of Pittsburgh
1309 Cathedral of Learning
Pittsburgh, PA 15260
Annette Veerman-Leichsenring
University of Leiden
Dept. of Comparative Linguistics (VTW)
P.O. Box 9515
2300 RA Leiden NETHERLANDS
Ana María Velasco
DEAS-INAH
Ex-Convento del Carmen
Av. Revolución, San Angel
México, D.F. 01000 MEXICO
Angelina F. Veyna
601 South Olive Street
Anaheim, CA 92805
Dave Warren
714 Gonzales
Santa Fe, NM 85710
John M. Weeks
Wilson Library
University of Minnesota
Minneapolis, MN 55455
Joseph Whitecotton
University of Oklahoma
455 W. Lindsey, Rm. 521
Norman, OK 73019
Gordon Whittaker
Seminar Fur Volkerkunde
Studt Str. 32
4400 Munster GERMANY
Andrew Wiget
Department of English
New Mexico State University
Las Cruces, NM 88003
Johannes Wilbert
Latin American Center
UCLA
405 Hilgard Avenue
Los Angeles, CA 90024
William Willard
Dept. of Comparative
American Cultures
Washington State University
Pullman, WA 99164
Barbara J. Williams
Univ. of Wisconsin-Center Rock
2909 Kellogg Avenue
Janesville, WI 53546
Anne Marie Wohrer
13 Place du Pantheon
75005 Paris FRANCE
Stephanie Wood
3322 Videra Drive
Eugene, OR 97405
Neil Worth
1233 Arguello #3
San Francisco, CA 94122
Elsa Ziehm
Musausstrasse 3-5
D-14195 Berlin 33 GERMANY
NAHUA NEWSLETTER Non-Profit Organization
A publication of the Permit No. 2
Indiana University U.S. Postage Paid
Center for Latin American Bloomington, IN 47405
and Caribbean Studies
Russell O. Salmon, Director
Judy Summerville, Admin. Sec.
Alan R. Sandstrom, Editor
Dept. of Anthropology, IPFW
2101 Coliseum Blvd. East
Fort Wayne, IN 46805
Last updated 11/29/07