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Forty Narratives in the Wyandot Language 怀恩多语中的四十种叙述
IF 0.4 3区 历史学 Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.1215/00141801-9404283
Mckelvey B. Kelly
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引用次数: 0
Shaping the Future on Haida Gwaii: Life beyond Settler Colonialism 在海达·桂身上塑造未来:超越殖民主义的生活
IF 0.4 3区 历史学 Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.1215/00141801-9404319
C. M. Osmond
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引用次数: 3
The Storied Landscape of Iroquoia: History, Conquest, and Memory in the Native Northeast 易洛魁的传奇景观:东北原住民的历史、征服与记忆
IF 0.4 3区 历史学 Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.1215/00141801-9404301
Aubrey Lauersdorf
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引用次数: 0
A Vocabulary of the Language Spoken in the Region Formerly Known as Leán y Mulia in Honduras 洪都拉斯Leán y Mulia地区口语词汇
IF 0.4 3区 历史学 Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.1215/00141801-9404210
Roberto E. N. Rivera
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引用次数: 0
An Interview with Elmer Beard: Remembrances of Black Activism, Communal Solidarity, and the Burning of Roanoke Baptist Church in Hot Springs, Arkansas 采访埃尔默·比尔德:黑人激进主义的记忆,社区团结,以及阿肯色州温泉罗阿诺克浸信会教堂的燃烧
IF 0.4 3区 历史学 Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.1215/00141801-9404192
J. Johnson
The oral history interview with Mr. Elmer Beard, a longtime political activist, politician, and educator, is part of a series of interviews for a study on Black church burnings, arsons, and vandalism from 2008 to 2016. Mr. Beard gives historical context to recent Black church arson with a focus on the mysterious burning of Roanoke Baptist Church in Hot Springs, Arkansas, on 22 December 1963. On 9 March 2018, the interview took place in Hot Springs at the current church site. The dialogue starts with biographical questions and evolves into details about Mr. Beard’s experience growing up in a racially segregated society, particularly in south-central Arkansas.
对埃尔默·比尔德(Elmer Beard)的口述历史采访,是一项关于2008年至2016年黑人教堂焚烧、纵火和破坏行为研究的一系列采访的一部分。比尔德是一位长期的政治活动家、政治家和教育家。比尔德先生为最近的黑人教堂纵火案提供了历史背景,重点是1963年12月22日发生在阿肯色州温泉市的罗阿诺克浸信会教堂的神秘大火。2018年3月9日,采访在温泉教堂现址进行。对话从传记问题开始,逐渐演变成比尔德在种族隔离社会(尤其是阿肯色州中南部)成长经历的细节。
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引用次数: 0
Empires of Xolotl: Two Opening Compositions of the Codex Xolotl Xolotl帝国:《Xolotl法典》的两篇开篇文章
IF 0.4 3区 历史学 Q1 Arts and Humanities Pub Date : 2021-10-01 DOI: 10.1215/00141801-9157201
J. Offner
Only one of two opening compositions in the Codex Xolotl has been recognized. The conventional version shows the entry of Xolotl, Nopaltzin, and six lesser rulers into the Basin of Mexico from near Tula, Hidalgo, followed by settlement at Xoloc and later a place that will become Tenayuca. The manuscript’s two larger fragments, assembled correctly for the first time, show Xolotl and Nopaltzin observing and moving across a more settled eastern basin into regions to the south ranging from Puebla to Morelos, notably including Cuernavaca. At the same time, they and their six followers are shown settled among caves in the western basin around the future Tenayuca. The two Chichimecs attract fellow Chichimecs from the Cuernavaca region to the Tepetlaoztoc region and trouble ensues. These two realizations of a Chichimec vision of empire are well recorded by the remarkable Aztec graphic communication system. Its portrayal of changes to different ways of life over the centuries reveals an interplay of an oral gathering and hunting culture with a settled society, recording the Chichimec experience and their own way of life with their combined oral and graphic system. Elements of the Chichimecs’ visions of empire endure throughout the Codex Xolotl as its messaging power shines across the contact period and into early colonial times.
在《Xolotl》手抄本的两篇开篇作品中,只有一篇得到了认可。传统的版本显示了Xolotl, Nopaltzin和六个较小的统治者从伊达尔戈的图拉附近进入墨西哥盆地,随后在Xoloc定居,后来成为Tenayuca的地方。手稿的两个较大的碎片第一次被正确地组装在一起,显示出Xolotl和Nopaltzin观察并穿越了一个更稳定的东部盆地,进入了从普埃布拉到莫雷洛斯州的南部地区,特别是包括库埃纳瓦卡。与此同时,他们和他们的六个追随者被展示在未来特纳尤卡附近西部盆地的洞穴中定居。两个奇奇米克人把奇奇米克人从库尔纳瓦卡地区吸引到特佩特劳兹托克地区,麻烦随之而来。奇奇梅克人对帝国的这两种认识被阿兹特克人的图形通信系统很好地记录了下来。它描绘了几个世纪以来不同生活方式的变化,揭示了口头采集和狩猎文化与定居社会的相互作用,记录了奇奇梅克人的经历和他们自己的生活方式,结合了口头和图形系统。奇奇米克人对帝国的愿景贯穿了整个《索洛特抄本》,因为它的信息传递能力在接触时期和早期殖民时期闪耀。
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引用次数: 1
Popol Wujs: Culture, Complexity, and the Encoding of Maya Cosmovisión Popol Wujs:文化,复杂性和玛雅编码Cosmovisión
IF 0.4 3区 历史学 Q1 Arts and Humanities Pub Date : 2021-10-01 DOI: 10.1215/00141801-9157219
R. Alvarado, Aldo Ismael Barriente, Allison Bigelow
The Popol Wuj is one of the most important, commonly studied, and widely circulated Indigenous literary works from colonial Mesoamerica. By some accounts, there are 1,200 editions of the work published in thirty world languages, all of which trace back to a single manuscript—itself a copy of an earlier Mayan work. To protect their work from being destroyed by colonial officials or Inquisitional authorities, the original K’iche’ authors of the Popol Wuj had to embed their ways of knowing in a language and narrative structure that could not be detected by Spanish readers. Each edition of the Popol Wuj therefore helps to uncover different elements of the cosmovisión that is embedded in the text. This article draws from recent collaborative efforts to prepare a digital critical edition of the Popol Wuj based on the editorial standards and scholarly conventions of the Text Encoding Initiative (TEI). By comparing and contrasting the advantages and drawbacks of this edition relative to printed works and digital editions, we suggest how methods from the digital humanities can shed new light on texts like the Popol Wuj.
Popol Wuj是中美洲殖民地最重要、最常被研究、最广为流传的土著文学作品之一。据记载,《古兰经》以30种世界语言出版了1200个版本,所有这些都可以追溯到一份手稿——它本身就是一份早期玛雅作品的副本。为了保护他们的作品不被殖民官员或宗教裁判所破坏,《人民日报》的原始作者不得不将他们的认知方式嵌入西班牙读者无法察觉的语言和叙事结构中。因此,Popol Wuj的每个版本都有助于揭示嵌入文本中的cosmovisión的不同元素。本文借鉴了最近根据文本编码倡议组织(TEI)的编辑标准和学术惯例编写的Popol Wuj数字批评版的合作努力。通过比较和对比这个版本相对于印刷作品和数字版本的优点和缺点,我们建议数字人文学科的方法如何为像《人民文学》这样的文本提供新的启示。
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引用次数: 0
The Last Sovereigns: Sitting Bull and the Resistance of the Free Lakotas 最后的主权:坐牛与自由拉科塔人的抵抗
IF 0.4 3区 历史学 Q1 Arts and Humanities Pub Date : 2021-10-01 DOI: 10.1215/00141801-9157309
J. Legg
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引用次数: 0
Assembling Unity: Indigenous Politics, Gender, and the Union of BC Indian Chiefs 集会团结:土著政治、性别和不列颠哥伦比亚省印第安人酋长联盟
IF 0.4 3区 历史学 Q1 Arts and Humanities Pub Date : 2021-10-01 DOI: 10.1215/00141801-9157273
E. Feltes
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引用次数: 6
Kiowa at the Battle of the Washita, 27 November 1868 1868年11月27日,Kiowa在Washita战役中
IF 0.4 3区 历史学 Q1 Arts and Humanities Pub Date : 2021-10-01 DOI: 10.1215/00141801-9157237
William C. Meadows
While the Battle of the Washita of 27 November 1868 is a well-documented event in Native American and Southern Plains history, especially regarding the Cheyenne, Kiowa involvement is little known. This work sheds light on which Kiowa were at the battle and their participation, through an examination of US military records, Kiowa ledger art, oral histories, onomastics, photographs, and an unpublished account from Kein-taddle of her husband’s (Chiefs Call Him) participation and later naming of three family members from his personal war actions in the battle. The account suggests not only that Chiefs Call Him was involved in the action against Major Joel Elliott and his detachment, who were killed that day, but that he also witnessed Elliott’s death and counted coup on him.
虽然1868年11月27日的Washita战役是美国原住民和南部平原历史上一个有充分记录的事件,特别是关于夏安族,但基奥瓦人的参与却鲜为人知。这部作品通过对美国军事记录、基奥瓦分类账艺术、口述历史、onomastics、照片和Kein-taddle未发表的关于她丈夫(Chiefs Call Him)参与战斗的描述,以及后来根据他个人在战斗中的行动命名的三名家庭成员的描述,揭示了基奥瓦人参加战斗和他们的参与。这一说法表明,“呼叫他的酋长”不仅参与了针对乔尔·艾略特少校及其分队的行动,他们当天被杀,而且他还目睹了艾略特的死亡,并指望他发动政变。
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引用次数: 0
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