Preamble Narratives and Social Memory - Universidade do Minho

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Colonial Missions in the North American Southwest: Social Memory and EthnogenesisMariah WadeAmerican names also connoted a curriculum of capabilities, achievements, misfortunes, andidiosyncratic aspects of an individual’s personality; all unique placement links in the group’ssocial memory, (Nabokov, 1967). Social memory is “attached to membership of social groups”(Fentress & Wickham, 1992, p. ix), but differs from collective memory in that the memoriesare individually internalized even if collectively shared and constitutive of the social group’sidentity (Climo & Cattell, 2002, pp.4-5, 12, 34-6; Fentress & Wickham, 1992, pp. 5, 7, 25-6).Catholic renaming could truncate those links to identity or craft a double identity she wouldtry to render functional in separate or hybrid contexts. This hybridity would become centralto her public identity and her ability to compartmentalize as well as her fluidity in switchingbehaviors would determine the degree of success in straddling cultural worlds. Her choiceof mate would be conditioned by available kinfolk’s mates or by mates from other culturallysanctioned groups depending on her own group’s endogamy or exogamy rules.The missionary had to approve the marriage, and she could neither divorce herhusband nor have more than one mate. For the majority of missionized Native groups thislast condition constituted a very serious problem (Wade, 2008, p. 224-5). Choice of matesimplied the creation and maintenance of social and economic alliances and males frequentlyhad more than one mate. Absence of kin and group alliances through coupling curtailedsocial and economic links between groups and meant that individuals, not Native groups,had to procure and guarantee access to prestige goods and services, essential to harnessa measure of power particularly within the communal mission system. Further, individualprocurement of prestige goods and services strengthened co-dependency between missionariesand soldiers and Native individuals. This break with previously adopted traditionalpractices whereby individual agency and identity gained primacy over group action andidentity, had important social repercussions. In fact, treaties and reservation policies theUnited States used in the late 1800s capitalized on breaking up the socio-cultural tribalbonds, particularly by allotting reservation land to individuals and not the tribe (Deloria,1985). These processes, which were integral to identity formation, would later affect theprocess of ethnogenesis as groups negotiated, and continue to negotiate, who is a memberof a specific tribe (Hill, 1996, p.2; Sattler, 1996, p.59-64). These decisions reflect complexhistorical contexts, social memory and modern political realities.Males who before entering the mission had more than one mate generally wereforced to choose only one wife. Women not selected as the religiously accepted wife wereoften left with children and without male and kin support. Marginalized and stigmatized bya hegemonic set of rules and regulations these women and their offspring had to negotiateand forge new identities in daily social interactions that span domestic arrangements suchas who would they live with, to survival issues such as who would hunt for them or whowould partner in the rearing of their children. Their dubious social status placed them atgreater need to accept missionary protection.Unlike females, male children were incorporated as church acolytes, learned Spanish,enjoyed greater freedom of movement and had greater opportunities for advancement andprestige. An 1813 Spanish Crown inquiry distributed to Franciscan friars in California showsthat the majority of missions reported reasonable language proficiency among Native malesNarratives and social memory: theoretical and methodological approaches258
Colonial Missions in the North American Southwest: Social Memory and EthnogenesisMariah Wadeand almost no knowledge of Spanish among females (Geiger & Meighan, 1976, p.19-21). Agewas a factor also in Spanish language capabilities. Young males and in some cases thoseyounger than thirty years old were more proficient in Spanish, reflecting the time since theestablishment of each specific mission and the acculturation process of the youth (1976, p.20). Archival documents show perceptible differences in acculturation between the colonialcontact generation and the subsequent generations of missionized Natives. The contactgeneration was more reticent to learn Spanish and to accept religious indoctrination. Thesecond and third generations learned Spanish but also become proficient at manipulatingcolonial politics and often rebelled. Throughout North America, many missionized NativeAmericans born or raised under colonial rule used the Spanish language and their knowledgeof the Spanish colonial system to exploit conflicts between the civilian authorities andthe missionaries. In this manner they extracted favors and created individual and collectivespaces of freedom. In some cases, as in Baja and Alta California, they used the Spanish courtsto redress grievances and to attempt to extend trade and obtain control over lands (Wade,2008, 142-4). The unintended consequences of intentional acculturation enabled Nativepower plays and sometimes produced power shifts (Giddens, 1984, pp. 10-4).If this hypothetical Native woman was successful in marrying a man the missionaryapproved and who was ethnically and socially appropriate according to her native canons,she would have to navigate two intersecting social systems with different and conflictingnorms and requirements. Her identity construction would reflect these different demandswhich would be produced and reproduced in individual and collective daily social interactions.For instance, generally neither she nor her female children would learn Spanish norwould they be selected for most Catholic Church rituals, but her male children would. Sheand her female offspring would be simply in charge of household domestic chores such aswashing clothes, cleaning, grinding corn and cooking meals. In some cases they would havelittle intercourse with their male family members, including her husband and male offspringduring the day or the week. In fact, in some missions they would not be permitted to deliverlunch to their husbands who were working in the fields because of the trouble they caused,as the friars stated (Wade, 2008, pp. 244, 263). Further, in most hunting and gatheringsocieties, females gathered and males hunted. In the mission, females’ movements wererestricted to their dwellings and to the missions’ compounds while males performed gatheringchores as farm workers, thus denying women their traditional socio-economic role andchanging a man’s role into that of a woman. Under the hegemonic and paternalistic Spanishcolonial society, women were denied access to traditional Native social and ritual rolesthat balanced gender contributions to society and had been worked out and establishedthrough millennia. No doubt, individuals subverted and bypassed these rules in their dailyinteractions, but they did so at the physical and psychological cost of incurring punishmentsand being labeled transgressors. Habitual practices taken for granted were broughtto consciousness and subject to alternative decision-making; transgressive behavior hadconsequences and marked the actor (2008, pp. 140-2, 257). Such transgressive acts could bespeaking one’s mother language, failure to attend a religious ceremony, refusing to wear agarment, or leaving the mission to collect foodstuffs without obtaining permission.Narratives and social memory: theoretical and methodological approaches259
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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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Drawings and Narrative: the Inmates
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Comissões Unitárias de Mulheres d
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