Corn is our blood : culture and ethnic identity in a contemporary Aztec Indian village
著者
書誌事項
Corn is our blood : culture and ethnic identity in a contemporary Aztec Indian village
(The civilization of the American Indian series, v. 206)
University of Oklahoma Press, c1991
- : pbk
大学図書館所蔵 全4件
  青森
  岩手
  宮城
  秋田
  山形
  福島
  茨城
  栃木
  群馬
  埼玉
  千葉
  東京
  神奈川
  新潟
  富山
  石川
  福井
  山梨
  長野
  岐阜
  静岡
  愛知
  三重
  滋賀
  京都
  大阪
  兵庫
  奈良
  和歌山
  鳥取
  島根
  岡山
  広島
  山口
  徳島
  香川
  愛媛
  高知
  福岡
  佐賀
  長崎
  熊本
  大分
  宮崎
  鹿児島
  沖縄
  韓国
  中国
  タイ
  イギリス
  ドイツ
  スイス
  フランス
  ベルギー
  オランダ
  スウェーデン
  ノルウェー
  アメリカ
注記
Includes bibliographical references (p. 389-401) and index
内容説明・目次
- 巻冊次
-
ISBN 9780806123998
内容説明
Almost a million Nahua Indians, many of them descendants of Mexico's ancient Aztecs, continue to speak their native language, grow corn, and practice religious traditions that trace back to pre-Hispanic days. This ethnographic sketch, written with a minimum of anthropological jargon and illustrated with color photographs, explore the effects of Hispanic domination on the people of Amatian, a pseudonymous remote village of about 600 conservative Nahuas in the tropical forests of northern Veracruz. Several key questions inspired anthropologist Alan R. Sandstrom to live among the Nahuas in the early 1970s and again in the 1980s. How have the Nahuas managed to survive as a group after nearly 500 years of conquest and domination by Europeans? How are villages like Amatlan organized to resist intrusion, and what distortions in village life are caused by the marginal status of Mexican Indian communities? What concrete advantages does being a Nahua confer on citizens of such a community? Sandstrom describes how Nahua culture is a coherent system of meanings and at the same time a subtle and dynamic strategy for survival.
In the 1980s, however, the villagers presented themselves as less Indian because increased urban wage migration and profound changes in local ecnomic conditions diminished the value of the Indian identity. Long-term participant-observation research has yielded new information about village-level Nahua society, culture change, magico-religious beliefs and practices, Protestantism among Mescamerican Indians, and the role of ethnicity in maintaining and transforming traditional culture. Where possible, the villagers' own words are used in telling their history and culture.
- 巻冊次
-
: pbk ISBN 9780806124032
内容説明
Almost a million Nahua Indians, many of them descendants of Mexico's ancient Aztecs, continue to speak their native language, grow corn, and practice religious traditions that trace back to pre-Hispanic days. This ethnographic sketch, written with a minimum of anthropological jargon and illustrated with color photographs, explore the effects of Hispanic domination on the people of Amatian, a pseudonymous remote village of about six hundred conservative Nahuas in the tropical forests of northern Veracruz. Several key questions inspired anthropologist Alan R. Sandstrom to live among the Nahuas in the early 1970s and again in the 1980s. How have the Nahuas managed to survive as a group after nearly five hundred years of conquest and domination by Europeans? How are villages like Amatlan organized to resist intrusion, and what distortions in village life are caused by the marginal status of Mexican Indian communities? What concrete advantages does being a Nahua confer on citizens of such a community? Sandstrom describes how Nahua culture is a coherent system of meanings and at the same time a subtle and dynamic strategy for survival.
In the 1980s, however, the villagers presented themselves as less Indian because increased urban wage migration and profound changes in local ecnomic conditions diminished the value of the Indian identity. Long-term participant-observation research has yielded new information about village-level Nahua society, culture change, magico-religious beliefs and practices, Protestantism among Mescamerican Indians, and the role of ethnicity in maintaining and transforming traditional culture. Where possible, the villagers' own words are used in telling their history and culture.
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