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Creek Internationalism in an Age of Revolution, 1763–1818 by James L. Hill 革命时代的克里克国际主义,1763-1818
IF 0.8 2区 历史学 Q1 HISTORY Pub Date : 2023-04-01 DOI: 10.1353/wmq.2023.0025
A. Hudson
In his influential essay “Indian Polities, Empire, and the History of American Foreign Relations,” historian Brian DeLay observes that despite some important calls for correction, American Indian peoples have largely fallen “outside the professional mandate for diplomatic history.”1 Building on an earlier argument by historian Arthur N. Gilbert, DeLay notes that the categorization of Native peoples as “legal oddities” since at least the mid-nineteenth century has fueled the field’s oversight and is itself largely a consequence of colonialism and imperialism.2 Moreover, the continued erasure of Indigenous people from American diplomatic history depends on scholarly assumptions that Native peoples had no “foreign policy” and were both “disconnected from” and “irrelevant to . . . international events.”3 Yet, as DeLay points out and as decades of work within the fields of Indigenous and settler colonial studies have demonstrated, there is a rich source base providing evidence to the contrary.4 Among the many contributions of James L. Hill’s monograph, Creek Internationalism in an Age of Revolution, 1763–1818, its forceful call for greater incorporation of southeastern Indians into the diplomatic history of the Atlantic world is topmost. Hill’s study addresses the intersecting themes of diplomacy, trade, and sovereignty in the Creek confederacy during the tumultuous period between the end of the Seven Years’ War and the end of the First Seminole War, with an emphasis on the Chattahoochee and Flint River regions in present-day Georgia and Florida. But both his subjects and his source material range much further as he takes readers from Havana to Halifax, from Saint Augustine to Quebec, and from Tallahassee to London. Rather than appearing disconnected from or irrelevant to international relations—per DeLay’s indictment of much foreign relations history—Creek, Seminole, and
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引用次数: 0
"The Rising of the Indians"; or, The Native American Revolution of (16)'76 《印第安人的崛起》;或者,1976年的印第安人革命
IF 0.8 2区 历史学 Q1 HISTORY Pub Date : 2023-04-01 DOI: 10.1353/wmq.2023.0018
M. Newell
Abstract:In 1676, some imperial observers saw a hemispheric "Rising of the Indians" in the Caribbean and North America that threatened the colonial project, a fear largely forgotten today. Applying the heuristic of a widespread Native American revolution of 1676 to King Philip's War, Bacon's Rebellion, the Kalinago wars, and the Pueblo Revolt challenges the ways that historians have framed these events—often as discrete occurrences, often as failures to stave off settler colonialism. A broader chronological and geographic perspective offers a means to reconsider precipitants, results, and Indigenous peoples' goals in resistance. Four common emergent properties—slavery, mobility, the creation of pan-Indian, multiethnic communities, and cultural revitalization—connected these near-simultaneous events across space and shaped their outcomes. While historiography centers the Pueblo Revolt as a uniquely successful rebellion, other Native American groups managed to expel or circumscribe European colonizers' presence and power in the short and long term because of these uprisings. In ways often overlooked by scholars, the Kalinagos, the Wabanakis, the Susquehannocks, and the Haudenosaunee succeeded (at least for a time) alongside southwestern Native nations in maintaining sovereignty and limiting empire, while cultural renewal central to resistance sustained Wampanoag and Narragansett communities through brutal occupation.
摘要:1676年,一些帝国观察家在加勒比海和北美看到了一场半球形的“印第安人崛起”,威胁到了殖民计划,这种恐惧在今天基本上被遗忘了。将1676年广泛的美洲原住民革命的启发应用于菲利普国王战争、培根起义、卡利纳戈战争和普韦布洛起义,挑战了历史学家对这些事件的理解——通常是离散事件,通常是未能阻止定居者殖民主义。从更广泛的时间和地理角度来看,可以重新考虑抵抗的诱因、结果和土著人民的目标。四个共同的新兴特性——奴隶制、流动性、泛印第安人、多民族社区的创建和文化复兴——将这些几乎同时发生的太空事件联系在一起,并塑造了它们的结果。虽然史学界将普韦布洛起义视为一场独特的成功叛乱,但由于这些起义,其他美洲原住民团体在短期和长期内成功驱逐或限制了欧洲殖民者的存在和权力。Kalinagos人、Wabanakis人、Susquehannocks人和Haudenosaunee人以经常被学者忽视的方式(至少在一段时间内)与西南土著民族一起成功地维护了主权和限制了帝国,而抵抗的核心文化复兴则通过残酷的占领维持了万帕诺亚格和纳拉甘塞特社区。
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引用次数: 1
At the Crossroads: Introducing New Work in Early America and Colonial Latin America 在十字路口:介绍早期美洲和拉丁美洲殖民地的新作品
IF 0.8 2区 历史学 Q1 HISTORY Pub Date : 2023-04-01 DOI: 10.1215/00182168-10368881
Camilla Townsend
night. It was 1581, and they had recently relocated their fledgling town inland in an effort to protect it from seaborne attack. But the Kalinagos who broke the people’s slumber with sudden violence were well informed, for one of their number had produced a map based on knowledge he acquired while he was living in the town as a slave. He had escaped not long ago and made his way home to the island of Dominica on a raft. Now he had returned with some well-armed brethren. This sixteenth-century version of special forces broke into the houses where they knew other Kalinagos were held, took the people they sought, and then melted away again into the darkness.1 Such an archival drama as this is the stuff of legend, or of Hollywood; it is also the stuff of modern historians’ dreams. No story could be more satisfying to most of us than this real-life drama featuring mobile, cosmopolitan, and feisty Indigenous people using the knowledge they had gained from their varied life experiences to empower themselves and their loved ones. Yet if we wish to end the movie that is playing in our mind’s eye on a high note, we cannot allow the camera to pull back or waver; we must not let it pick up the dozens, possibly hundreds, of other Kalinagos still in bondage in Puerto Rico, or any of the other enslaved people lying wide-eyed in the darkness, awaiting the horrors that the morrow would bring. Thinking about this wider view may make us uncomfortable. Is it the case that our desire to find a trajectory that demonstrates empowerment may sometimes—just sometimes—interfere with what we call our scholarship? Has the moment perhaps come for us to acknowledge that wider reality more
夜当时是1581年,他们最近将刚刚起步的小镇迁移到内陆,以保护它免受海上袭击。但是,那些用突然的暴力打破人们睡眠的Kalinagos是见多识广的,因为他们中的一个人根据他作为奴隶生活在镇上时获得的知识制作了一张地图。不久前,他乘木筏逃回了多米尼克岛的家。现在他带着几个全副武装的兄弟回来了。这部16世纪版本的特种部队闯入了他们知道其他卡利纳戈斯人被关押的房子,带走了他们寻找的人,然后又消失在黑暗中。1像这样的档案剧是传奇或好莱坞的东西;这也是现代历史学家的梦想。对我们大多数人来说,没有什么故事比这部现实生活中的戏剧更令人满意了,这部戏剧讲述了流动、国际化和充满活力的土著人利用他们从各种生活经历中获得的知识来增强自己和亲人的能力。然而,如果我们想以高调结束在我们脑海中播放的电影,我们就不能让镜头后退或摇摆;我们决不能让它带走仍在波多黎各被奴役的数十名,可能是数百名其他卡利纳戈人,或任何其他被奴役的人,他们睁大眼睛躺在黑暗中,等待着明天的恐怖。考虑这种更广泛的观点可能会让我们感到不舒服。我们想要找到一条展示赋权的轨迹的愿望有时——只是有时——会干扰我们所谓的学术吗?也许是时候让我们更多地承认这一更广泛的现实了吗
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引用次数: 0
Polygamy: An Early American History by Sarah M. S. Pearsall (review) 《一夫多妻制:美国早期史》,Sarah M.S.Pearsall著(综述)
IF 0.8 2区 历史学 Q1 HISTORY Pub Date : 2023-04-01 DOI: 10.1353/wmq.2023.0027
Lindsay M. Keiter
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引用次数: 0
Editor's Note 编者按
2区 历史学 Q1 HISTORY Pub Date : 2023-04-01 DOI: 10.1353/wmq.2023.0014
Joshua Piker
Editor's Note Joshua Piker This issue of the William and Mary Quarterly is entitled "Colonial Roots/Routes in North America and Latin America" and is jointly published with the Hispanic American Historical Review. The joint issue consists of an introductory essay by Camilla Townsend and eight articles, three of which are published in HAHR and five in WMQ. The introduction appears in both journals. More specifically, in this issue, you will find articles by Jack Bouchard, Joaquín Rivaya-Martínez, Margaret Ellen Newell, Matt D. Childs, and Nancy E. van Deusen, along with Townsend's introductory essay. The other articles will appear in May 2023's issue of HAHR (volume 103, number 2): The Echo of Voices after the Fall of the Aztec Empire Alex Hidalgo Two Bigamists in Tehuantepec: Global(ized) Itineraries in Southern Mesoamerica, circa 1600 Laura Matthew "Betwixt Ye Two Rivers": Trafficking and Colonization in Early Seventeenth-Century Saint Christopher Casey Schmitt I am grateful to the participants in the joint issue for their commitment to this project, which began before COVID-19, was powerfully shaped by the pandemic, and is being published two years later than anyone involved initially envisioned. I thank the authors for their patience and hard work in difficult circumstances, and I thank the peer reviewers for taking on assignments at a moment when no one needed another thing to worry about. I am particularly grateful to Martha Few and her colleagues at HAHR, for being such exemplary partners in this project; to Ryan Kashanipour, for insisting that Martha and I would have a lot to talk about and setting up a meeting for us at the 2017 Southwest Seminar; and to the organizers of the 2019 American Society for Ethnohistory Annual Meeting at Pennsylvania State University, for allowing us to devote three linked panels to the conversation that became this joint issue. [End Page 205] Joshua Piker William and Mary Quarterly Copyright © 2023 Omohundro Institute of Early American History & Culture
本期《威廉与玛丽季刊》的标题是“北美和拉丁美洲的殖民根源/路线”,与《西班牙裔美国人历史评论》联合出版。联合发行由Camilla Townsend的一篇介绍性文章和八篇文章组成,其中三篇发表在HAHR,五篇发表在WMQ。这篇导言在两本期刊上都有。更具体地说,在这一期中,你会发现杰克·布查德、Joaquín Rivaya-Martínez、玛格丽特·艾伦·纽维尔、马特·d·蔡尔兹和南希·e·范·德森的文章,以及汤森的介绍性文章。其他文章将出现在2023年5月的HAHR(第103卷,第2期):阿兹特克帝国衰落后的声音回声:特万特佩克的两个重婚者:大约1600年中美洲南部的全球(化)行程劳拉马修“在两河之间”我感谢本期联合特刊的参与者对这一项目的承诺。该项目始于COVID-19之前,受到疫情的强烈影响,比所有参与者最初设想的时间晚了两年出版。我感谢作者们在困难的环境下所表现出的耐心和辛勤的工作,我也感谢同行审稿人在大家都不需要担心其他事情的时候接受了任务。我特别感谢HAHR的Martha Few和她的同事们,他们是这个项目中堪称典范的合作伙伴;瑞安·卡沙尼普尔,感谢你坚持让玛莎和我有很多可谈的话题,并在2017年西南研讨会上为我们安排了一次会面;感谢宾夕法尼亚州立大学2019年美国民族历史学会年会的组织者,感谢他们允许我们用三个相关的小组讨论来讨论成为这个联合议题的话题。[endpage 205] Joshua Piker William and Mary Quarterly版权所有©2023 Omohundro早期美国历史与文化研究所
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引用次数: 0
The Storied Landscape of Iroquoia: History, Conquest, and Memory in the Native Northeast by Chad L. Anderson (review) 易洛魁的传奇景观:东北原住民的历史、征服和记忆乍得·l·安德森(书评)
IF 0.8 2区 历史学 Q1 HISTORY Pub Date : 2023-04-01 DOI: 10.1353/wmq.2023.0021
D. Preston
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引用次数: 0
The Dreadful Word: Speech Crime and Polite Gentlemen in Massachusetts, 1690–1776 by Kristin A. Olbertson (review) 《可怕的话语:马萨诸塞州的言语犯罪和礼貌绅士,1690–1776》,Kristin A.Olbertson著(评论)
IF 0.8 2区 历史学 Q1 HISTORY Pub Date : 2023-04-01 DOI: 10.1353/wmq.2023.0026
Anne S. Lombard
Since at least the 1990s, historians have linked the development of gentry class consciousness in the eighteenth-century Anglo-American colonies with a cultural ideal of genteel refinement that had developed earlier in England.1 Most men with property and power in the colonies lacked the genteel or aristocratic birth that had anchored upper-class status in England a century earlier. Instead, elite colonial men based their claims to gentry status on their adoption of upper-class British ideals of behavior, education, and speech. The boundaries between “polite” colonial gentlemen and the “vulgar” (2) lower sorts came to be marked largely by language and culture. In general, historians have treated gentility in eighteenth-century British America as the expression of a particular upper-class culture. Members of the political and social elite acted like gentlemen, presumably impressing one another with their dignity and authority. But what happened when people outside of the elite scoffed or thumbed their noses at the new ideals of politeness? Kristin A. Olbertson, in this deeply researched, provocative, and often brilliant book, The Dreadful Word, argues that in eighteenth-century Massachusetts, genteel codes of behavior were not merely informal norms but were imposed through the law on those who refused to defer to the polite elite. Specifically, politeness was enforced and enacted through the regulation of “impolite” (2) speech and the prosecution of speech crimes such as swearing, cursing, contempt of authority, defamation, and lying. Speech crime prosecutions were not new in the eighteenth-century. The Puritans who first settled the Massachusetts Bay Colony in 1630 made vigorous efforts to regulate ungodly speech and prosecute behavior that was by then tolerated in the English legal system. Criminal prosecutions for swearing, cursing, railing (insulting or mocking someone), singing, making noise in public, lying, and defaming were ubiquitous in the seventeenth century. But scholars have long assumed that after Massachusetts agreed to adhere to the English common law under the Charter of Massachusetts Bay in 1691—the Second Charter—its courts became less concerned with victimless morals offenses and more concerned with crimes of property.2 With
至少自20世纪90年代以来,历史学家就将18世纪英美殖民地绅士阶级意识的发展与英国早期发展起来的绅士风度的文化理想联系在一起。1殖民地中大多数拥有财产和权力的男性都缺乏一个世纪前奠定英国上层阶级地位的绅士或贵族出身。相反,殖民地的精英们以他们对英国上层社会行为、教育和言论理想的接受为基础,声称自己拥有贵族身份。“有礼貌的”殖民地绅士和“粗俗的”下层绅士之间的界限主要由语言和文化决定。一般来说,历史学家将18世纪英属美洲的绅士风度视为特定上层文化的表现。政治和社会精英的成员表现得像绅士,他们的尊严和权威可能会给彼此留下深刻印象。但是,当精英之外的人嘲笑或嗤之以鼻礼貌的新理想时,会发生什么呢?Kristin A.Olbertson在这本经过深入研究、富有煽动性且常常才华横溢的书《可怕的话语》中认为,在18世纪的马萨诸塞州,上流社会的行为准则不仅仅是非正式规范,而是通过法律强加给那些拒绝服从礼貌精英的人。具体而言,礼貌是通过对“不礼貌”(2)言论的监管以及对脏话、诅咒、蔑视权威、诽谤和撒谎等言论犯罪的起诉来实施和颁布的。对言论犯罪的起诉在18世纪并不新鲜。1630年,清教徒首次在马萨诸塞湾殖民地定居,他们大力规范当时在英国法律体系中被容忍的不道德言论和起诉行为。在17世纪,对咒骂、咒骂、辱骂(侮辱或嘲笑某人)、唱歌、在公共场合制造噪音、撒谎和诽谤的刑事起诉无处不在。但学者们长期以来一直认为,在1691年马萨诸塞州根据《马萨诸塞湾宪章》(即《第二宪章》)同意遵守英国普通法后,其法院不再关注无受害者的道德犯罪,而是更关注财产犯罪
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引用次数: 1
The Roots and Routes of African Religious Beliefs in the Atlantic World 非洲宗教信仰在大西洋世界的根源与路径
IF 0.8 2区 历史学 Q1 HISTORY Pub Date : 2023-04-01 DOI: 10.1353/wmq.2023.0019
M. Childs
Abstract:This article analyzes how historians have framed and studied the relationship between slavery and religion in the Atlantic world from the fifteenth to the nineteenth century. In surveying the historiography, it becomes readily apparent that historians are far more interested in writing about Christianity among the enslaved than the religious histories of African-descended peoples' diverse belief systems. It has been more common for historians to study how cosmologies in Africa became religions in the Americas because of the basic ideas that structure history as a discipline. Historical scholarship with a thematic focus on religion has a long tradition of examining how various heterogenous religious systems became incorporated into Catholic and Protestant orthodoxy. By contrast, African religions that display parallel belief systems, eclectic incorporation of multiple cosmologies, religious authority not tied to a text, secret and undocumented initiation ceremonies, and a stubborn disregard for time as a linear process have made it difficult to analyze their customs, traditions, and belief systems through a historical framework. Consequently, African and neo-African religions in the Americas such as Santeria, Candomblé, and Vodun continue to draw the attention largely of anthropologists, whereas historians are more comfortable working within the change-over-time model and a narrative structure of Christian creolization.
摘要:本文分析了历史学家如何构建和研究15世纪至19世纪大西洋世界的奴隶制与宗教之间的关系。纵观史学,很明显,历史学家更感兴趣的是写奴隶中的基督教,而不是非洲后裔不同信仰体系的宗教史。对于历史学家来说,研究非洲的宇宙论如何成为美洲的宗教是比较常见的,因为将历史作为一门学科来构建的基本思想。以宗教为主题的历史学术研究有着悠久的传统,研究各种异质的宗教系统是如何融入天主教和新教正统教义的。相比之下,非洲的宗教表现出平行的信仰体系,兼收并蓄的多种宇宙论,与文本无关的宗教权威,秘密和无记录的入会仪式,以及对时间线性过程的顽固无视,使得很难通过历史框架来分析他们的习俗、传统和信仰体系。因此,美洲的非洲和新非洲宗教,如Santeria, candombl和伏都教,继续吸引着人类学家的大部分注意力,而历史学家则更愿意在随时间变化的模型和基督教克里奥尔化的叙事结构中工作。
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引用次数: 1
Beyond Bacalao: Newfoundland and the Caribbean in the Sixteenth Century 超越巴卡拉奥:16世纪的纽芬兰和加勒比海
IF 0.8 2区 历史学 Q1 HISTORY Pub Date : 2023-04-01 DOI: 10.1353/wmq.2023.0016
John G. Bouchard
Abstract:In the early sixteenth century, Europeans occupied the northwest Atlantic at Newfoundland and the Caribbean islands in a set of parallel colonial processes. Yet historians have been reluctant to write about Newfoundland and the Caribbean together, enforcing a north-south divide in the historiography. There is nonetheless reason to believe that a comparative-connective approach, considering both historical interconnections and important differences, offers a revealing new perspective on how Europeans approached and interacted with these two corners of the western Atlantic basin. Rereading both the surviving evidence and scholarly literature with an eye to European conceptions of island geographies, the role of Iberian empires, the importance of permanent settlements, and the nature of commercial connections in the early Atlantic shows two things. First, Europeans often actively connected their colonial efforts, conceptually and commercially, at both Newfoundland and the Caribbean in the early sixteenth century. Second, those connections changed and waned over time as the reality of differing ecologies and settlement patterns produced very different forms of occupation at Newfoundland and the Caribbean. Together, these points indicate that the historical relationship between Newfoundland and the Caribbean was more complex, contingent, and varied than historians have acknowledged.
摘要:16世纪初,欧洲人在一系列平行的殖民过程中占领了西北大西洋纽芬兰岛和加勒比群岛。然而,历史学家一直不愿将纽芬兰和加勒比海地区放在一起写,这加剧了史学界的南北分歧。尽管如此,我们还是有理由相信,考虑到历史的相互联系和重要的差异,一种比较连接的方法为欧洲人如何接近和互动西大西洋盆地的这两个角落提供了一个新的视角。重读现存的证据和学术文献,着眼于欧洲对岛屿地理的概念、伊比利亚帝国的作用、永久定居点的重要性以及大西洋早期商业联系的性质,可以看出两件事。首先,16世纪初,欧洲人经常在概念上和商业上积极地将他们在纽芬兰和加勒比海的殖民努力联系起来。其次,随着时间的推移,这些联系发生了变化和减弱,因为不同的生态和定居模式在纽芬兰和加勒比地区产生了非常不同的占领形式。总之,这些观点表明,纽芬兰和加勒比海之间的历史关系比历史学家所承认的更为复杂、偶然和多样。
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引用次数: 1
At the Crossroads: Introducing New Work in Early America and Colonial Latin America 在十字路口:介绍早期美洲和拉丁美洲殖民地的新作品
2区 历史学 Q1 HISTORY Pub Date : 2023-04-01 DOI: 10.1353/wmq.2023.0015
Camilla Townsend
At the Crossroads:Introducing New Work in Early America and Colonial Latin America Camilla Townsend (bio) The people of San Germán, Puerto Rico, had gone to sleep for the night. It was 1581, and they had recently relocated their fledgling town inland in an effort to protect it from seaborne attack. But the Kalinagos who broke the people's slumber with sudden violence were well informed, for one of their number had produced a map based on knowledge he acquired while he was living in the town as a slave. He had escaped not long ago and made his way home to the island of Dominica on a raft. Now he had returned with some well-armed brethren. This sixteenth-century version of special forces broke into the houses where they knew other Kalinagos were held, took the people they sought, and then melted away again into the darkness.1 Such an archival drama as this is the stuff of legend, or of Hollywood; it is also the stuff of modern historians' dreams. No story could be more satisfying to most of us than this real-life drama featuring mobile, cosmopolitan, and feisty Indigenous people using the knowledge they had gained from their varied life experiences to empower themselves and their loved ones. Yet if we wish to end the movie that is playing in our mind's eye on a high note, we cannot allow the camera to pull back or waver; we must not let it pick up the dozens, possibly hundreds, of other Kalinagos still in bondage in Puerto Rico, or any of the other enslaved people lying wide-eyed in the darkness, awaiting the horrors that the morrow would bring. Thinking about this wider view may make us uncomfortable. Is it the case that our desire to find a trajectory that demonstrates empowerment may sometimes—just sometimes—interfere with what we call our scholarship? Has the moment perhaps come for us to acknowledge that wider reality more [End Page 207] distinctly and consider how we may want to see our practices evolve to account for it? Most of the authors in this joint issue of the William and Mary Quarterly and the Hispanic American Historical Review, "Colonial Roots/Routes in North America and Latin America," would vote yes. The editors of the Hispanic American Historical Review and the William and Mary Quarterly could not foresee what they would elicit when they released their call for contributions to a joint issue of the two journals. They fielded three panels at the 2019 meeting of the American Society for Ethnohistory (ASE) around the joint issue's theme. The editors simply sought scholars who wished to speak to both early Americanists and Latin Americanists, and given that the chosen venue was the ASE conference, they assumed the study of Indigenous peoples would play an important role. Beyond that, they had no expectations, as the theme was broad. A subset of the original presenters, as well as a few individuals who were solicited later, eventually met online in the spring of 2021 to discuss their fully elaborated papers and consider their collect
在十字路口:介绍早期美洲和殖民地拉丁美洲的新作品卡米拉·汤森(传记)波多黎各圣Germán的人们已经入睡了。当时是1581年,他们刚刚将自己刚建立的小镇迁移到内陆,以保护它免受海上袭击。但是,用突然的暴力打破人们睡眠的卡利纳戈斯人是消息灵通的,因为他们中的一个人根据他作为奴隶在城里生活时获得的知识绘制了一幅地图。不久前,他逃了出来,坐着木筏回到了多米尼克岛。现在他带着一些装备精良的弟兄回来了。这支16世纪版本的特种部队闯入了他们知道其他卡利纳戈斯人被关押的房子,带走了他们要找的人,然后又消失在黑暗中像这样的档案剧是传奇或好莱坞的素材;它也是现代历史学家梦寐以求的东西。没有什么故事能比这部真实生活的戏剧更让我们满意了,它讲述了流动的、世界各地的、充满活力的土著人民利用他们从各种生活经历中获得的知识来增强自己和亲人的能力。然而,如果我们希望以一个高音结束正在我们脑海中播放的电影,我们就不能让镜头后退或动摇;我们不能让它把几十个,甚至几百个,仍然在波多黎各被奴役的卡利纳哥斯人,或者任何其他被奴役的人,睁大眼睛躺在黑暗中,等待着明天会带来的恐怖。考虑到这个更广泛的观点可能会让我们感到不舒服。我们想要找到一条证明赋权的轨迹的愿望有时——只是有时——会干扰我们所谓的学术研究吗?也许是时候让我们更清楚地承认这一更广泛的现实,并考虑我们可能希望看到我们的实践如何演变以解释它了?在本期《威廉与玛丽季刊》和《西班牙裔美国人历史评论》联合出版的《北美和拉丁美洲的殖民根源/路线》中,大多数作者都会投赞成票。《西班牙裔美国人历史评论》和《威廉与玛丽季刊》的编辑们在向两家杂志的合刊征集稿件时,没有预料到他们会引起什么反响。他们在2019年美国民族历史学会(ASE)的会议上围绕联合问题的主题派出了三个小组。编辑们只是寻找希望与早期美洲学家和拉丁美洲学家交谈的学者,并且考虑到选择的地点是美洲科学院会议,他们认为土著人民的研究将发挥重要作用。除此之外,他们没有任何期望,因为主题很广泛。最初的演讲者的一部分,以及后来被邀请的一些人,最终在2021年春天在网上见面,讨论了他们全面阐述的论文,并考虑了他们的集体意义。当这些文章被加工、同行评审和修改时,很明显它们具有某些共同的元素。大约二十年来,研究早期现代美洲的学者一直是流动性概念的拥护者。我们一直对身体的移动性(个人和集体的人的运动)和心灵的移动性(人类将自己连根拔起,然后成功地在其他地方重新嵌入自己的非凡能力)感兴趣。我们在先前被认为受地域和文化限制的人群中寻找我们所谓的世界主义。我们探索了新的文化框架和民族身份的创造,这些人的环境促使他们行动起来,或者他们自己选择了新的环境,我们用各种术语来指代这个过程——最常见的是克里奥尔化(如果我们研究散居的非洲人)或民族起源(如果我们研究土著)。只要有可能,我们就把重点放在流动人群颠覆主流群体期望的力量上。我们喜欢把我们学习的时代想象成一个充满活力和令人兴奋的时代,它的全球性……
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引用次数: 0
期刊
WILLIAM AND MARY QUARTERLY
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