Christianization among the Chumash: An Ethnohistoric Perspective

Sandos, James A.

doi:10.2307/1185216

Cited by 17 publications

(4 citation statements)

References 2 publications

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“…Santa Barbara Channel. There, native people quickly adopted metal needles to drill shell beads, and historic-era bead production is well documented for Channel Island sites and at missions on the mainland (Gibson 1976;Graesch 2004;Sandos 1991). Isotopic analysis on Olivellci beads, including an Hlb bead recovered from Mission Santa Clara, further suggests that many Olivella beads used in central California were manufactured in the Santa Barbara region (Eerkens et al 2005).…”

Section: Mission Santa Clara De Asismentioning

confidence: 99%

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: Mission Santa Clara De Asismentioning

confidence: 99%

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

Panich¹

2014

Am. antiq.

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“…When an earthquake in 1812 ravaged the adobe mission to the ground, Ripoll enlisted local Chumash peoples as carpenters and bricklayers. 151 At the time of first contact, Chumash society organised skilled members of their communities into specialised guilds that 'restricted access to materials, knowledge, ritual paraphernalia, and esoteric information necessary for the manufacture of particular goods and performances of services'. 152 With the guild of skilled labourers an elite faction of Chumash society, Ripoll's training of dozens of workers at the mission in similar skills -who also became increasingly amenable to conversion -undoubtedly disrupted traditional Chumash social order.…”

Section: Missionisation In Alta California 1769-1821mentioning

confidence: 99%

Trans misogyny in the colonial archive: Re‐membering trans feminine life and death in New Spain, 1604–1821

Jesperson

2023

Gender & History

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Traces of trans feminine pasts are scattered all across the colonial archive. In New Spain, glimpses of Indigenous trans women's lives can be found in the records of conquistadors as early as the sixteenth century. While such early colonial representations of trans femininity span myriad religious, imperial and literary contexts, they are all underpinned by one harrowing reality: the widespread, colonial pursuit of trans feminine death. To ‘re‐member’ – á la Saylesh Wesley – trans feminine pasts in the colonial archive, this article traces structures of, and resistance to, colonial trans misogyny in the sodomy criminal trials of Mexico (1604–1771) and the Catholic missions of California (1769–1821). Pushing against an extant ‘cistoriography’ that has simply archived these stories within the history of sexuality, I ask: What may be gleaned by centring trans femininity and womanhood as core to not only the lives of historical subjects, but the reason many of their lives were so violently taken? By re‐membering trans misogyny in this way, we may finally name and centre the long‐erased trans feminine historical subject, illuminate the complex, changing structures of her past worlds and trace the oft‐forgotten lineages of not just trans feminine death, but trans feminine survivance in its face.

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“…By creating a mint at Santa Barbara in the late 1810s, the demand for beads increased at the same time that the quality of the workmanship and the number in circulation declined (Gamble and Zepeda, 2002). James Sandos (1991: 80) remarked that Ripoll had ‘inadvertently promoted inflation’. In the 1850s, the Gabrielino of the Los Angeles basin were still using strings of shell beads as a form of currency (Heizer, 1968: 43–44).…”

Section: Shell Beads Articulation and The Expanded Form Of Value During The Transitionmentioning

confidence: 99%

Shell-bead money and the mission period economy of Alta California

Patterson

2014

Journal of Social Archaeology

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This article investigates basic economic categories that are presupposed by archaeologists to connect archaeological data and to explain the sociocultural patterns and processes of change in past societies. Its topical foci are the concepts of exchange, value, and money; its societal focus is the mission period of Alta California; its goal is to use Marx’s concepts of value and money to articulate the concrete archaeological and historical evidence we use to understand the complicated economy of this era.

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Christianization among the Chumash: An Ethnohistoric Perspective

Cited by 17 publications

References 2 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

Trans misogyny in the colonial archive: Re‐membering trans feminine life and death in New Spain, 1604–1821

Shell-bead money and the mission period economy of Alta California

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