A series of figurines, known in the archaeological literature as Mazapan-style, was recently discovered at the site of El Palacio, Michoacan, Mexico, in strata radiocarbon dated from the Early... Show moreA series of figurines, known in the archaeological literature as Mazapan-style, was recently discovered at the site of El Palacio, Michoacan, Mexico, in strata radiocarbon dated from the Early Postclassic (a.d. 900–1200/1250). Considered diagnostic markers for Early Postclassic cultural and economic dynamics, these artifacts raise questions regarding the role of this settlement at both regional and interregional scales prior to the rise of the Tarascan state. We study the specimens found at El Palacio through a thorough examination of the archaeological contexts, technological and iconographic characteristics, and compare them to cases fromthe literature. By demonstrating their local production and their association with other artifacts or iconographic traits characteristic of the Early “Postclassic international style,” we bring new elements to the definition of these artifacts and underline the capacity of local elites to connect culturally and economically with other regions ofMesoamerica. Show less
This current dissertation explores several ideas about the construction of the Nahua intellectual tradition in 19th century-Mexico. Initially, the argument of this dissertation focuses on... Show moreThis current dissertation explores several ideas about the construction of the Nahua intellectual tradition in 19th century-Mexico. Initially, the argument of this dissertation focuses on examining the intellectual tradition among Indigenous Peoples in Mesoamerica after the European invasion of the Americas. As a result of the Spanish colonization of Mesoamerica, Indigenous Peoples in the capital of New Spain continued developing their own intellectual tradition by following two possible paths. One group of indigenous intellectuals decided to continue with their intellectual production outside of the Spanish colonial institutions. A second group of indigenous intellectuals opted for continuing with their intellectual labors under the sponsorship of the colonial authorities. In this way the intellectual tradition of the Nahua people continued during the entire colonial period. However, during the first decades of the 19th century, with the issuing of the Constitution of Cadiz and the independence of New Spain, the indigenous intellectual phenomenon within the established institutions in Mexico City changed dramatically, but it did not cease. This dissertation explores the changes that Nahua intellectuals who worked within colonial institutions in Mexico City experienced during the first decades of independent government, and examines how they continued with their indigenous intellectual tradition. Show less
Indigenous peoples' rights have been on the international political agenda for over fifty years. Yet, very limited attention has been given to indigenous women. Among indigenous peoples, women are... Show moreIndigenous peoples' rights have been on the international political agenda for over fifty years. Yet, very limited attention has been given to indigenous women. Among indigenous peoples, women are one of the most vulnerable groups, because they are subject to multiple discrimination: for being a woman, indigenous, and often, because of the stigma of poverty. The absence of attention for women's issues is due to a lack of awareness and knowledge regarding the role women play in society and in the development of communities, and it illustrates the subordinated position women continue to have in society in general. This research wants to contribute to the visibility of indigenous women. Therefore, it provides an overview of some of the challenges indigenous women are still facing, focusing on the case of Mexico. It analyzes the position of indigenous women in Mexican society, to identify some of the fields in which indigenous women's rights are still not guaranteed and therefore require more action. Special attention is given to the position of indigenous women in Mexican health care, political participation, media, and education. Show less
Ceramic Technology and “Cultural Borders”. The Example of Ceramic Decoration Techniques of two Postclassic Sites from the Malpaís of Zacapu (Mexico): Palacio and Malpaís Prieto Technical behaviors... Show moreCeramic Technology and “Cultural Borders”. The Example of Ceramic Decoration Techniques of two Postclassic Sites from the Malpaís of Zacapu (Mexico): Palacio and Malpaís Prieto Technical behaviors within the ceramic operating sequences may reflect sociocultural identities. Investigation of techniques, gestures, and know-how helps us to estimate whether the changes observed from one period to the other are endogenous (cultural evolution of the local traditions) or related to population changes. At the Malpaís of Zacapu, we use Postclassic ceramics to assess the possible arrival of a group of migrants in the thirteenth century. We aim to understand whether there is technological continuity between the Palacio (AD 900‑1200) and the Milpillas (AD 1200‑1450) phases. This study focuses on one aspect of the operating sequence: the decoration. The technological analysis discussed here highlights differences in the ceramic production between these two phases. These data support information from ethnohistoric sources that a new group of people arrived in the region during the thirteenth century. Show less
