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Guide to early retirement practice in the UK, with particular reference to related pension scheme and old age benefits - notes labour costs, examines redundancy, employee's Motivation and disability reasons for retiring early, and outlines characteristics of the job release scheme, phased retirement and flexible retirement age plans for aiding the transition from work. References.
This book is a reflective, original, and sometimes speculative essay on the concept of power and the man-god tradition in Mexican colonial history, with some provocative thoughts on how that tradition affected the way the indigenous population reacted to the cultural upheavals of the Spanish Conquest and its aftermath. The basis of the work is the rich documentation that survives from efforts to prosecute cases of idolatry and witchcraft. The author closely examines four such cases - Indian peasants living in central Mexico who proclaimed themselves successors of the gods during various stages of the colonial era (in 1537, 1659, 1665, and 1761). Drawing on the testimony of these man-gods and their followers, the author describes the emergence of these native leaders, discusses their individual qualities, and evaluates their impact and hold on their followers. He also sets out in substance their speeches and depositions, which provide a rare critique of colonial society. Coming from the lower classes, socially and culturally marginal, these man-gods tried to understand and surmount the profound changes that were crushing their society. Their actions were doomed to failure, but they reveal a dynamism and creativity that have been ignored by conventional historians. In a more general way, the book demonstrates through concrete examples how popular cultures constantly change and recreate their own traditions, and how vanquished and dominated societies, in order to construct a new identity, create new cultural forms.
In Anthropomorphic Imagery in the Mesoamerican Highlands, Latin American, North American, and European researchers explore the meanings and functions of two- and three-dimensional human representations in the Precolumbian communities of the Mexican highlands. Reading these anthropomorphic representations from an ontological perspective, the contributors demonstrate the rich potential of anthropomorphic imagery to elucidate personhood, conceptions of the body, and the relationship of human beings to other entities, nature, and the cosmos. Using case studies covering a broad span of highlands prehistory—Classic Teotihuacan divine iconography, ceramic figures in Late Formative West Mexico, Epiclassic Puebla-Tlaxcala costumed figurines, earth sculptures in Prehispanic Oaxaca, Early Postclassic Tula symbolic burials, Late Postclassic representations of Aztec Kings, and more—contributors examine both Mesoamerican representations of the body in changing social, political, and economic conditions and the multivalent emic meanings of these representations. They explore the technology of artifact production, the body’s place in social structures and rituals, the language of the body as expressed in postures and gestures, hybrid and transformative combinations of human and animal bodies, bodily representations of social categories, body modification, and the significance of portable and fixed representations. Anthropomorphic Imagery in the Mesoamerican Highlands provides a wide range of insights into Mesoamerican concepts of personhood and identity, the constitution of the human body, and human relationships with gods and ancestors. It will be of great value to students and scholars of the archaeology and art history of Mexico. Contributors: Claire Billard, Danièle Dehouve, Cynthia Kristan-Graham, Melissa Logan, Sylvie Peperstraete, Patricia Plunket, Mari Carmen Serra Puche, Juliette Testard, Andrew Turner, Gabriela Uruñuela, Marcus Winter
Mexico’s National Indigenist Institute (INI) was at the vanguard of hemispheric indigenismo from 1951 through the mid-1970s, thanks to the innovative development projects that were first introduced at its pilot Tseltal-Tsotsil Coordinating Center in highland Chiapas. This book traces how indigenista innovation gave way to stagnation as local opposition, shifting national priorities, and waning financial support took their toll. After 1970 indigenismo may have served the populist aims of president Luis Echeverría, but Mexican anthropologists, indigenistas, and the indigenous themselves increasingly challenged INI theory and practice and rendered them obsolete.
The Huichol (Wixarika) people claim a vast expanse of Mexico’s western Sierra Madre and northern highlands as a territory called kiekari, which includes parts of the states of Nayarit, Jalisco, Durango, Zacatecas, and San Luis Potosí. This territory forms the heart of their economic and spiritual lives. But indigenous land struggle is a central fact of Mexican history, and in this fascinating new work Paul Liffman expands our understanding of it. Drawing on contemporary anthropological theory, he explains how Huichols assert their sovereign rights to collectively own the 1,500 square miles they inhabit and to practice rituals across the 35,000 square miles where their access is challenged. Liffman places current access claims in historical perspective, tracing Huichol communities’ long-term efforts to redress the inequitable access to land and other resources that their neighbors and the state have imposed on them. Liffman writes that “the cultural grounds for territorial claims were what the people I wanted to study wanted me to work on.” Based on six years of collaboration with a land-rights organization, interviews, and participant observation in meetings, ceremonies, and extended stays on remote rancherías, Huichol Territory and the Mexican Nation analyzes the sites where people define Huichol territory. The book’s innovative structure echoes Huichols’ own approach to knowledge and examines the nation and state, not just the community. Liffman’s local, regional, and national perspective informs every chapter and expands the toolkit for researchers working with indigenous communities. By describing Huichols’ ceremonially based placemaking to build a theory of “historical territoriality,” he raises provocative questions about what “place” means for native peoples worldwide.
We swim in turquoise water and build castles on the beach. We climb up rocks or watch from docks, To see the gray whales breach.
“You’ll finish [Greenfield’s] book with new respect for color, especially for red. With A Perfect Red, she does for it what Mark Kurlansky in Salt did for that common commodity.”—Houston Chronicle Interweaving mystery, empire, and adventure, Amy Butler Greenfield’s masterful popular history offers a window onto a world far different from our own: a world in which the color red was rare and precious—a source of wealth and power for those who could unlock its secrets. And in this world nothing was more prized than cochineal, a red dye that produced the brightest, strongest red the Old World had ever seen. A Perfect Red recounts the story of this legendary red dye, from its cultivation by the ancient Mexicans and discovery by 16th-century Spanish conquistadors to the European pirates, explorers, alchemists, scientists, and spies who joined in the chase to unlock its secrets, a chase that lasted more than three centuries. It evokes with style and verve this history of a grand obsession, of intrigue, empire, and adventure in pursuit of the most desirable color on earth.
The Codex Bodley has long been recognized as one of the most important Mixtec manuscripts. Painted shortly before the Spanish Conquest of Mexico (1521), in the Mixtec region (state of Oaxaca), it is an excellent example of native Mixtec pictorial historiography in all its complexity. Because of its detailed information on genealogical relationships and dated events, it is a fundamental source for the study of precolonial Mixtec writing and history, from approximately 900 AD till the Spanish conquest (1521).For the first time, the entire manuscript is reproduced in a handy, single volume format. The commentary, based on many years of research on this manuscript and related documents, both in archives and in the Mixtec region itself, makes it possible to read the figurative paintings as a narrative text. Beginning with the history of the manuscript the author then discusses the main characteristics of Mixtec pictography before turning to the narrative of the manuscript, in a page-by-page explanatory reading of the pictograms and their significance. Highly illustrated, this is an essential text for all readers with an interest in pre-colonial Mexican history, art, and culture.