Explore the vast range of titles available.

Saints and Citizens is a bold new excavation of the history of Indigenous people in California in the late eighteenth and nineteenth centuries, showing how the missions became sites of their authority, memory, and identity. Shining a forensic eye on colonial encounters in Chumash, Luiseño, and Yokuts territories, Lisbeth Haas depicts how native painters incorporated their cultural iconography in mission painting and how leaders harnessed new knowledge for control in other ways. Through her portrayal of highly varied societies, she explores the politics of Indigenous citizenship in the independent Mexican nation through events such as the Chumash War of 1824, native emancipation after 1826, and the political pursuit of Indigenous rights and land through 1848.

In the history of the Guaraní reductions, one of the themes that has attracted attention is the indigenous opposition to accepting orders to move after the Treaty of Madrid was signed by the Iberian monarchies in 1750. At this time, there was intense use of writing by the Guaraní, prompting a ‘written reaction’. They wrote several texts, using arguments against the implementation of the exchange of eastern missions with the Colônia do Sacramento. The refusal of the indigenous people to abandon their reductions triggered a conflict known in historiography as the Guaranitic War. At the beginning of March 1756, about a month after the Battle of Caiboaté, in the place where the indigenous militia was defeated by the Iberian armies, some leaders of the Reduction of São Miguel erected a large cross with an inscription written in Guaraní (Kurusu Kuatia). It is an epitaph, in the Guaraní language, reporting episodes from that battle. The text, signed by Miguel Mayra, was only located three years after the events. This type of exposed writing is an indigenous memory of past events, episodes assessed by the rebel population as worthy of collective remembrance.

This article draws from debates on the transcultural turn in memory studies, exploring the multiple ways in which memory unfolds in post-war contexts and across cultures. Using interviews, ethnography and secondary sources, it builds on research critical of how specific post-war experiences in African societies are framed and subsumed into global memory practices and transmission, particularly in the global North. The article finds that, while on the surface memorials and rituals appear to be influenced by Euro-American-centric memory transmission practices, a deeper examination of commemorations in Northern Uganda reveals that processes of commemorating the past are complex and multi-layered. It argues that indigenous gatekeepers and keepers of memory are engaged in a dynamic process of creating something new out of the ruins of the past (Mbembe 2020). Local contexts allow for the examination of nuanced experiences and practices that should also be part of the knowledge of universal experience, leading us to rethink the relationship between what are referred to as universal models of remembering and their appropriation at the local level. This study proposes thinking differently about what constitutes this hybridity, especially local actors’ strategic use of their available resources to meet their memorialisation needs and to find meaning in mnemonic rituals and spaces, in post-conflict countries. Cet article s'inspire des débats sur le tournant transculturel des études sur la mémoire, en explorant les multiples façons dont la mémoire se déploie dans les contextes d'après-guerre et à travers les cultures. À l'aide d'entretiens, de l'ethnographie et de sources secondaires, il s'appuie sur des recherches analytiques portant sur la façon dont les expériences spécifiques d'après-guerre dans les sociétés africaines sont encadrées et subsumées dans les pratiques et la transmission de la mémoire globale, particulièrement dans le Nord global. L'article constate que si, à première vue, les monuments commémoratifs et les rituels semblent être influencés par des pratiques euro-américaines de transmission de la mémoire, un examen plus approfondi des commémorations dans le nord de l'Ouganda révèle que les processus de commémoration du passé sont complexes et à plusieurs niveaux. Dans cet article, les dépositaires et les conservateurs autochtones de la mémoire sont engagés dans un processus dynamique de création de quelque chose de nouveau à partir des vestiges du passé (Mbembe 2020). Les contextes locaux permettent d'examiner des expériences et des pratiques nuancées qui devraient également faire partie de la connaissance de l'expérience universelle, ce qui nous amène à repenser la relation entre ce que l'on appelle les modèles universels de la mémoire et leur appropriation au niveau local. Cette étude propose de penser différemment ce qui constitue cette hybridité, notamment l'utilisation stratégique par les acteurs locaux des ressources dont ils disposent pour répondre à leurs besoins de mémorisation et pour trouver du sens dans les rituels et les espaces mnémoniques, dans les pays post-conflit.

This article aims to introduce memorization practices, experienced by diverse groups, focusing on hegemonic memories (such as those represented in memory institutions like museums and archives as well as those carried on by its professional archivists, librarians, historians and official state policies of patrimonialization) and dissenting memories (in our case, indigenous thought). The definition of history and memory (Popular memory group, 1982) has played a key-role during the construction of national identities and political domination, through the imposition of specific and partial versions as universal and shared ones, and through the occlusion, exclusion and silencing of the meanings of the past for subaltern groups. The same dynamic applied in processes of colonization, expropriation (Bonfil, 1993) and domestication (Gnecco, 2000). This paper questions to what extent the official mechanisms or devices of memory and forgetting were successful in silencing, change or represent truly the \"non-hegemonic voices\". On the other side, the paper introduces \"new\" forms of inscription and expression of non-hegemonic memories, other than documents in archives, such as body (corporal painting), rituals and landscape (sacred lands). Therefore, the definition of historical text expands dramatically. This research is situated at the crossroad of global and local cultural practices, which are represented most obviously in challenges around the definition of identities. Systems of historical representation (such as archives and museums) have played a crucial role in meeting this challenge. In spite of relations of subordination experienced by indigenous people, some groups have had success in reinventing and construct \"another history\".

Resumen: La provincia de Huarochirí fue el lugar de origen de la extirpación de idolatrías en la primera década del siglo XVII. Allí el vicario Francisco de Ávila junto a un grupo de indígenas cristianos llevó adelante una investigación jurídico-eclesial aplicada a comunidades Yungas sospechosas de persistir secretamente en la práctica de creencias contrarias al dogma. Esta investigación incluyó visitas en terreno, interrogatorios, confiscación de objetos rituales y la construcción de textos en quechua. La investigación estuvo destinada a identificar las \"fábulas\" y \"supersticiones\" de la \"idolatría\" y su fin último fue crear información utilizable para la destrucción de sus aspectos ideológicos y materiales e, invariablemente, la evangelización forzada. En este ensayo desarrollamos un análisis mitográfico acerca de deidades de la Sierra Central que nos permite abordar nuestra hipótesis general respecto de la construcción de una memoria andina colonial basada en la práctica de la escritura indígena.

The city of El Alto is recognized as the epicenter of the October 2003 events that forced the resignation of president Gonzalo Sanchez de Lozada and began a political process that resulted in the election of Evo Morales in 2005. Part of an explanation about how the resi-dents of this city were able to articulate social mobilizations of such magnitude and impact is due to the predominately indigenous population of the city. This invites us to ask how the residents wove history of territory and the memories \"brought\" by the migrants from rural/indigenous communities in the construction of neighborhoods. In this essay I will argue that the current forms of social and neighborhood organization in El Alto, represent translations, adaptations, and re-inventions of forms of organization in their places of ori-gin. This, in turn, manifests a complex tapestry of memories, social practices, and everyday actions, to give shape to their particular forms of organization.

Among the most progressive of Zionist settlement movements, Hashomer Hatzair proclaimed a brotherly stance on Zionist-Palestinian relations. Until the tumultuous end of the British Mandate, movement settlers voiced support for a binational Jewish-Arab state and officially opposed mass displacement of Palestinians. But, Hashomer Hatzair colonies were also active participants in the process that ultimately transformed large portions of Palestine into sovereign Jewish territory. Areej Sabbagh-Khoury investigates this ostensible dissonance, tracing how three colonies gained control of land and their engagement with Palestinian inhabitants on the edges of the Jezreel Valley/Marj Ibn 'Amer. Based on extensive empirical research in local colony and national archives, Colonizing Palestine offers a microhistory of frontier interactions between Zionist settlers and indigenous Palestinians within the British imperial field. Even as left-wing kibbutzim of Hashomer Hatzair helped lay the groundwork for settler colonial Jewish sovereignty, its settlers did not conceal the prior existence of the Palestinian villages and their displacement, which became the subject of enduring debate in the kibbutzim. Juxtaposing history and memory, examining events in their actual time and as they were later remembered, Sabbagh-Khoury demonstrates that the dispossession and replacement of the Palestinians in 1948 was not a singular catastrophe, but rather a protracted process instituted over decades. Colonizing Palestine traces social and political mechanisms by which forms of hierarchy, violence, and supremacy that endure into the present were gradually created.

The absence of preexisting neutralizing antibodies specific for the novel A (H7N9) influenza virus indicates a lack of prior human exposure. As influenza A virus–specific CD8 ⁺ T lymphocytes (CTLs) can be broadly cross-reactive, we tested whether immunogenic peptides derived from H7N9 might be recognized by memory CTLs established following infection with other influenza strains. Probing across multiple ethnicities, we identified 32 conserved epitopes derived from the nucleoprotein (NP) and matrix-1 (M1) proteins. These NP and M1 peptides are presented by HLAs prevalent in 16–57% of individuals. Remarkably, some HLA alleles (A*0201, A*0301, B*5701 , B*1801, and B*0801) elicit robust CTL responses against any human influenza A virus, including H7N9, whereas ethnicities where HLA-A*0101, A*6801, B*1501, and A*2402 are prominent, show limited CTL response profiles. By this criterion, some groups, especially the Alaskan and Australian Indigenous peoples, would be particularly vulnerable to H7N9 infection. This dissection of CTL-mediated immunity to H7N9 thus suggests strategies for both vaccine delivery and development.