Preamble Narratives and Social Memory - Universidade do Minho

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Colonial Missions in the North American Southwest: Social Memory and EthnogenesisMariah WadeDifferences in the Native Americans’ processes of acculturation and indoctrinationreflected the missionaries’ background, their training, personal abilities and knowledge asmuch as they reflected the very process of a missionary’s adaptation to the area and to hisflock. Significant didactic and logistic changes occurred in the late mission period (afterthe 1750s) as missionaries became wiser to the Native reluctance to abide by Christianteachings and practices. In Texas, for instance, missions became surrounded by massivestone walls that prevented entrance to non-missionized warring Native tribes, such as theApache and the Comanche, as much as they precluded mission Natives from leaving themission compound. Conversely, in New Mexico missions were inserted in preexisting Pueblovillages, as these groups were settled and practiced agriculture and animal husbandry. Inthese cases, missions were not walled compounds and the Puebloans transited freely andreturned to their homes after attending religious ceremonies. These differences in spatialpositioning, freedom of movement and frequent familial social contact were reflected in theability to organize, retain cultural traditions and reinforce social ties, thwarting, or delaying,the process of accepting or abiding by the colonizers’ cultural dicta (acculturation).Still, there are certain aspects of acculturation that apply to all Spanish colonialmission periods and areas.Figure 3 – Californians’ Dance at San Francisco, author Louis Choris.1963.002.1312-FR. Robert B. Honeyman, Jr.Collection of Early Californian and Western American Pictorial Material, UC Berkeley, Bancroft Library.First, the schedule of Catholic religious events and precepts suffered little changethroughout the mission period. Attendance to daily mass and prayers, catechism and yearlyconfession and communion continued to be required. Similarly, Natives were incessantlyencouraged to speak Spanish and abandon their native languages. The dynamics of thisprocess of language replacement could include force, but the process was also reinforcedwith incentives such as power positions among other Natives, and privileges such asNarratives and social memory: theoretical and methodological approaches256
Colonial Missions in the North American Southwest: Social Memory and EthnogenesisMariah Wadegreater freedom of movement, special foods, coveted clothing items, better housing andsometimes even the labor of other natives. Power was paired with knowledge; knowledgeof the Spanish language meant access to information which in turn was translated intofurther power (Foucault, 1980), initiating a vicious circle whereby knowledge and informationwere continuously required to maintain the flow and exercise of power. For instance,a Native translator or guide often had knowledge of mission politics, troop movements,the schedules and objectives of friars and military officials, and the foibles of other fellowNatives. Males, more so than females, could manipulate that knowledge to exercise power.Missionaries relied on translators to learn local languages, build vocabularies and prepareconfessional and doctrinaire manuals. Translators were frequently catechists with the powerto manipulate Christian words and concepts and I believe the tone Christianity acquired inthe future, the present of Christian Native populations, reflects the process of reshapingunyielding religious concepts and words to fit Native cosmology and comprehension.Within a mission’s colonial setting mother language loss and colonial language acquisitionpermeated and structured all daily practices. As Native peoples were exposed to theinstitution of the mission (Bolton, 1917) they retained Native habitual practices and traditionswhile embedding new routines and practices in repeated social actions and interactions.To contextualize and flesh out this process of structuration and the interplay betweenstructure and agency (Giddens, 1984, p.14-37) let’s consider the case of a missionized Nativewoman who marries a Native man according to Catholic Church rules.Figure 4 – Portrait of Indian Girl, author unknown. Banc Pic. 1963.002:1305:F-ALB, Robert B. Honeyman, Jr.Collection of Early Californian and Western American Pictorial Material, UC Berkeley, Bancroft Library.To be able to do so, she has to have received the sacrament of baptism and as a result,renamed. For most societies personal names are important self-identifiers that connect theindividual to a genealogy and to the social group. In general, Native names also did so, but theywent further in connecting the self to specific spiritual protective powers. Later in life NativeNarratives and social memory: theoretical and methodological approaches257
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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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Criminal violence in Brazilian movi
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Page 220 and 221: Part IVEthnic, National and Suprana
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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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