Assessing the Diversity of Mission Populations through the Comparison of Native American Residences at Mission Santa Clara de Asís

Panich, Lee M.; Afaghani, Helga; Mathwich, Nicole

doi:10.1007/s10761-014-0266-1

Cited by 17 publications

(14 citation statements)

References 31 publications

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“…New converts no doubt brought beads with them on joining the mission, but established neophytes also likely obtained shell beads from external sources. That neophytes at Santa Clara had the ability to acquire goods from outside of the mission establishment is evidenced by quantities of raw materials such as obsidian and wild species of plants and animals recovered archaeologically (Allen et al 2010;Panich et al 2014). Indeed, recent research underscores the fact that mission neophytes in California were not entirely cut off from people and places in the broader indigenous landscape (Arkush 2011; Schneider 2010; Schneider and .…”

Section: Native Acquisition Of Beadsmentioning

confidence: 99%

“…Two, Features 63 and 64, were fully excavated as part of a data recovery project in 2005 (Allen et al 2010). Another, Feature 5, was tested during a SCU field school in 2012 (Panich et al 2014). Features 63 and 64 both have a terminus post quern of 1800, while Feature 5 likely dates to the 1810s.…”

Section: The Archaeological Contexts Of Beads At Mission Santa Claramentioning

confidence: 99%

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Native American Consumption of Shell and Glass Beads at Mission Santa Clara De Asís

Panich¹

2014

Am. antiq.

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This article uses a consumption framework to examine Native American use of shell and glass beads at the site of Mission Santa Clara de Asís in central California. The analysis considers how indigenous people acquired beads within the mission system as well as the ways in which they integrated diverse types of beads into existing and emergent cultural traditions. Regional archaeological evidence reveals multiple sources of shell beads while the mission's account book offers detailed information regarding the purchase of glass beads by Franciscan missionaries. At Santa Clara, archaeological assemblages from various temporal and spatial contexts demonstrate that native people continued to use shell beads throughout the mission period but also incorporated glass beads into local understandings of status and mourning. Within these general patterns of bead use, the evidence suggests a local preference for white glass beads as well as variation in the use of or access to shell beads across the mission community. These data underscore the localized ways indigenous people made sense of new and familiar items within the constraints of colonialism.

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Section: Native Acquisition Of Beadsmentioning

confidence: 99%

Section: The Archaeological Contexts Of Beads At Mission Santa Claramentioning

confidence: 99%

Native American Consumption of Shell and Glass Beads at Mission Santa Clara De Asís

Panich¹

2014

Am. antiq.

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“…One of the most significant findings is that native people adapted the ranchería to their own needs. Dozens of pit features of different forms-including storage pits, hearths, and possible wells-dotted the open spaces Garlinghouse et al, 2015;Panich et al, 2014). Some large pits may have served ceremonial purposes, and three in particular appear to have been filled with materials that were ritually destroyed in accordance with well-documented Native Californian mourning practices (Panich, 2014, in press).…”

Section: Colonial Settlements As Native Places: Mission Santa Clara Dmentioning

confidence: 99%

“…Of 136 samples recently analyzed, the majority were from sources north of San Francisco Bay, including 105 from Napa Glass Mountain and 18 from the Annadel source. Smaller quantities of artifacts were manufactured from obsidian obtained further north in the Coast Ranges and in the eastern Sierra Nevada (Garlinghouse et al, 2015;Panich et al, 2014Panich et al, , 2015. In aggregate, it appears that most of the shell beads and all of the raw obsidian material originated in regions outside the ancestral homelands of the Ohlone and Yokuts neophytes who joined Mission Santa Clara, offering insight into the broader regional networks in which mission neophytes were enmeshed.…”

Section: Colonial Settlements As Native Places: Mission Santa Clara Dmentioning

confidence: 99%

Expanding mission archaeology: A landscape approach to indigenous autonomy in colonial California

Panich

Schneider

2015

Journal of Anthropological Archaeology

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a b s t r a c tRather than simply an arena for Euroamerican domination, recent archaeological research on Spanish missionization along the North American Borderlands points to opportunities for indigenous autonomy under missionary colonialism. We build from these discussions to foreground autonomy as it was expressed in multiple spatial contexts during the colonial period (ca. 1770s-1850s) in central California.Our goals are to evaluate freedom of action within the situational constraints imposed by Spanish missions in California and also to challenge archaeologists to move beyond prevailing narratives of decline to critically assess how native people negotiated colonialism across the landscape. Drawing on three archaeological examples from central California-including Mission Santa Clara de Asís, the marshlands of the San Joaquin Valley, and persistent Coast Miwok villages in the northern San Francisco Bay region-we outline a conceptual model comprised of three spatial zones: colonial settlements as native places; native homelands/colonial hinterlands; and interior worlds and interspaces. The model offers a way in which to expand mission archaeology by illuminating the opportunities for indigenous autonomy in social, political, and economic relationships that intersected colonial modes in various ways across time and space.

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“…The Indian neophyte families typically resided in the near hinterland of the mission, within earshot of the mission bells, where adobe dormitories and traditional thatched houses were built (48). Considerable archaeological work has been undertaken examining the spatial layout of the Spanish California missions, including excavations of the central quadrangles, including the churches, conventos, and unmarried women's dormitory, the soldiers' quarters, and the outlying neophyte villages (79)(80)(81).…”

Section: The Investigation Of Ethnic Neighborhoodsmentioning

confidence: 99%

Dynamics of change in multiethnic societies: An archaeological perspective from colonial North America

Lightfoot

2015

Proc. Natl. Acad. Sci. U.S.A.

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This Perspective presents an overview of the archaeology of pluralistic colonies (approximately late 1500s-1800s) in North America. It complements the other special feature papers in this issue on ancient societies in Mesoamerica, the Near East, the Armenian Highlands, Peru, and China by presenting another body of literature for examining the dynamics of change in multiethnic societies from a different time and place. In synthesizing archaeological investigations of mercantile, plantation, and missionary colonies, this Perspective shows how this research is relevant to the study of pluralism in both historic and ancient societies in three ways. (i) It enhances our understanding of interethnic relationships that took place in complex societies with imposing political hierarchies and labor structures. (ii) It helps us to refine the methods used by archaeologists to define and analyze multiethnic communities that were spatially delimited by ethnic neighborhoods. Finally, (iii) it presents more than a half century of experimentation with various models (e.g., acculturation, creolization, ethnogenesis, and hybridity) that have been used to study the dynamics of culture change in multiethnic societies.European colonies | indigenous peoples | enslaved laborers | colonial hierarchies | ethnic neighborhoodsAn important issue in the study of the dynamics of change in multiethnic societies is understanding how pluralism may have created new forms of social relationships, cultural practices, and sociopolitical organizations over time. Archaeologists have long been interested in documenting ancient places where large, pluralistic populations resided. There is growing interest in the investigation of culture contact, pluralism, and social dynamics in ancient cultures using crosscultural, comparative analyses (1-3). The comparative study of social formations in complex societies is particularly timely for the field of archaeology (4, 5). That is why the papers in this PNAS Special Feature are so important: they make a significant contribution in broadening our perspective and understanding about the social dynamics of complex, multiethnic polities in Mesoamerica, the Near East, the Armenian Highlands, Peru, and China.The purpose of this Perspective is to place the PNAS papers into the broader archaeological literature on pluralistic places. It is important to recognize that an extensive body of research exists for the study of multiethnic communities. Since the 1960s historical archaeologists have used a diverse range of datasets, including archaeological materials, archival documents, ethnographic accounts, and oral traditions to examine interethnic interactions in colonial settings. I begin by presenting a brief overview on the archaeology of colonialism in North America that has focused on settler, managerial, and missionary colonies. I then outline how this research may be relevant for scholars working elsewhere in the world who are examining the dynamics of change in multiethnic societies characterized by notable politica...

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Assessing the Diversity of Mission Populations through the Comparison of Native American Residences at Mission Santa Clara de Asís

Cited by 17 publications

References 31 publications

Native American Consumption of Shell and Glass Beads at Mission Santa Clara De Asís

Native American Consumption of Shell and Glass Beads at Mission Santa Clara De Asís

Expanding mission archaeology: A landscape approach to indigenous autonomy in colonial California

Dynamics of change in multiethnic societies: An archaeological perspective from colonial North America

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