Preamble Narratives and Social Memory - Universidade do Minho

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‘Diaspora Space’ as Heard and ObservedDaiva RepeckaiteKushnirovich, N. (2007). Immigrant Women’s Entrepreneurship. In A. D.Epstein & V. (Z.) Khanin (Eds.).Every seventh Israeli: The Jews of the Former Soviet Union - Patterns of Social and CulturalIntegration. Tel Aviv, Ashdod: Bar Ilan University.Lemish, D. (2000). The Whore and the Other: Israeli Images of Female Immigrants from the FormerUSSR. Gender and Society, 14(2): 333-349.Lissitsa, S. (2007). ‘Russian Israelis’ - the emergence of a transnational diaspora. In A. D.Epstein & V.(Z.) Khanin (Eds.). Every seventh Israeli: The Jews of the Former Soviet Union - Patterns of Socialand Cultural Integration (pp. 231-256).Mahar, C. (2000). An exercise in practice: studying migrants to latin american squatter settlements. InD. Robbins (Ed.). Pierre Bourdieu. Volume II (pp. 69-100). London, Thousand Oaks, New Delhi:Sage publications.Niznik, M. (2003). The Russian language as a base factor: the formation of the Russian communityin Israel. In R. Münz & R. Ohliger (Eds.), Diasporas and ethnic migrants: Germany, Israel andPost-Soviet successor states in comparative perspective (pp. 335-369). London, Portland, OR:Frank Cass.Remennick, L. (2007). The components and determinants of the integration process among firstgenerationRussian Jewish immigrants in Israel. In A. D.Epstein & V. (Z.) Khanin (Eds.). Everyseventh Israeli: The Jews of the Former Soviet Union - Patterns of Social and Cultural Integration(15-50). Tel Aviv, Ashdod: Bar Ilan University.Sabella, B. (1993). Russian Jewish Immigration and the Future of the Israeli-Palestinian Conflict.Middle East Report 182, Jerusalem and the Peace Agenda: 36-40.Narratives and social memory: theoretical and methodological approaches252
Cabecinhas, R. & Abadia, L. (eds.) (2013)Narratives and social memory: theoretical and methodological approachesBraga: University of MinhoISBN: 978-989-8600-04-2pp. 253 -265Colonial Missions in the North AmericanSouthwest: Social Memory and EthnogenesisMariah WadeUniversity of Texas, Austin, USAm.wade@austin.utexas.eduAbstractBetween the seventeenth and nineteenth centuries, European Franciscan and Jesuitmissionaries established missions for Native American groups throughout the AmericanSouthwest and modern northern Mexico. The process and methodologies of missionizationimplied radical changes in Native American societies and culture. The impact of suchchanges was different for settled, crop-growing groups than it was for those who werenomadic and made a living gathering and hunting. Equally important was the way thecontact generation and second generation Natives adapted, reacted, or acted on theprocesses of indoctrination and acculturation. Using archival texts, practice theory andconcepts such as structuration and hegemony, this paper explores identity formationand argues for the embeddedness of missionizing practices in ethnogenesis. Practicetheory and concepts such as the habitus and hegemony provide the means to interrogatemissionary texts such as confessionary manuals and catechisms and investigate how theserefashioned social arrangements affected shamanistic practices. Likewise, structuration àla Giddens facilitates an understanding of the way rules, stated and understated, practices,and social relationships were produced and reproduced in individual and collectivesocial interactions between the missionized and the missionaries. As Native peopleswere exposed to the institution of the mission they retained Native habitual practicesand traditions while embedding new routines and practices in repeated social actionsand interactions. Often displaced and culturally diasporic, the generations that emergedout of the colonial mission system, and particularly modern Native groups, were joltedinto contextualizing and reinterpreting their culture in the process of ethnogenesis, anegotiation and articulation of shared meanings and experiences that produces anidentifiable cultural entity whose members feel they belong together. In the case of manymissionized Native American groups that process of identity formation includes a largeCatholic heritage component, which, in some cases, is the key defining element of theexpression of their modern identity.KeywordsColonial missions; American Southwest; Native Americans; ethnogenesisBetween the late 1500s and the early 1800s Jesuits and Franciscan missionaries underthe Crown of Spain established a multitude of Catholic missions from Spanish Florida toCalifornia, a geographical area that encompassed most of the colonial territory of New Spain.Most missions in North America were clustered in Florida, Texas, New Mexico and California,and in some cases both religious orders worked in the same mission field at different times.
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© CECS 2013 All rights reservedThi
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Cinematic Landscape and Social Memo
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comprises both remembering and forg
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include important questions related
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Part ICognitive and Emotional Proce
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Narratives and Social Memory from t
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The Lay Historian: How Ordinary Peo
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Cabecinhas, R. & Abadia, L. (eds.)
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Emotional Processes in Elaborating
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Transitional Justice Processes, Sha
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The Past and the Present (re)Visite
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Part IIMedia(ted) Narrativesand Pub
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Hard News Cognitive Shift: from Fac
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Narratives of Death: Journalism and
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Researching Identity Narratives in
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Journalistic Narrative: a Story of
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The Works of Sísifo: Memories and
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Audiovisual Post-colonial Narrative
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The Subject-Matter of Audiovisual H
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Drawings and Narrative: the Inmates
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Comissões Unitárias de Mulheres d
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Adozinda Goes to the Feminine Readi
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