Civil Congregations of the Indians in New Spain, 1598-1606

Cline, Howard F.

doi:10.2307/2508456

Cited by 17 publications

(5 citation statements)

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“…The goal of this policy was not to provision collective goods and facilitate voice, but was to bring native peoples, “closer to an ideal image of Christian order that was embodied in the city ( civitas …)” (, 131). The same policy was extended to the viceroyalty of New Spain between 1598 and 1605 (Cline ). Amazingly (to us), such planned cities, involving orthogonal road networks and public plazas, were not aspects of Christian cities in Spain, nor part of political policy at home, which remained resolutely medieval (Le Flem , 185–88; Tomás y Valiente ; Valdeavellano ; Valdeón, Salrach, and Zabalo ; Weckmann ).…”

Section: Collective Action Institutions and Urbanization In The Arcmentioning

confidence: 99%

11 The Archaeology of Intermediate‐Scale Socio‐Spatial Units in Urban Landscapes

Fargher

Blanton

Antorcha-Pedemonte

2019

Archaeological Papers of the American

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In this chapter, we argue that research on intermediate-scale socio-spatial units can benefit from collective action theory. Accordingly, we posit that institutions developed to promote cooperation help shape urban landscapes. A cross-cultural sample of 30 premodern states from East Asia, Southeast Asia, South Asia, Africa, Europe, Mesoamerica, and South America is used to evaluate this hypothesis. The results indicate that highly collective cities tended to be large and dense with public investment in road networks, canal systems, public drinking water, and uniform administrative wards (neighborhoods) centered on public buildings or spaces. In cases with lower collectivity, centralized investment in public goods tended to be comparatively lower. Cities varied from dispersed, low-density settlements to disordered, large, dense aggregations. In the dense settlements, some residents organized at the neighborhood scale to solve collective action problems associated with public goods supplies, whereas others did not. In dispersed urban landscapes, neither the state nor local social groups organized to solve collective action problems. In low-collectivity cases, other factors such as patron-client relationships, forced resettlement, kinship, etc. predominate. Thus, we conclude that archaeological analysis of urban landscapes can provide information on the political-economic strategies employed by the state and other members of society. [Neighborhoods, Collective Action, Institutions, Cities, Public Goods]The waterhole conceptually defines the community by creating a portal to the spiritual world through which water users communicate with ancestral deities and thereby reaffirm the group's origins and social bonds. The waterhole morally defines the community by outlining rules of proper usage and behavior. The applicability of this model for investigating Classic Maya water management can therefore be found, not in environmental similarities, but rather in the focus on community, which underscores the importance of conceptualizations of the landscape for social organization. (Davis-Salazar 2003, 281-82) Rules . . . require enforcement to be effective; but much theoretical work overlooks the enforcement aspect by assuming that decision makers take only lawful actions. (Kiser and Ostrom 2000, 65) W e think an understanding of human cooperation and institution building can bring much to archaeological approaches to intermediate socio-spatial units (e.g., neighborhoods and communities). This is the case because institution building to solve problems associated with

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Section: Collective Action Institutions and Urbanization In The Arcmentioning

confidence: 99%

11 The Archaeology of Intermediate‐Scale Socio‐Spatial Units in Urban Landscapes

Fargher

Blanton

Antorcha-Pedemonte

2019

Archaeological Papers of the American

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“…Con frecuencia y con razón se considera que las congregaciones llevadas a cabo en dos campañas distintas, 1551-1564 y 1598-1607, después de la promulgación de una serie de Cédulas Reales, constituyeron un gran impulso tras la reconfiguración de los asentamientos indígenas con el fin de adaptarse al modelo rural español (Cline, 1949;Zavala y Miranda, 1954: 56-66). Parece que en Yanhuitlán sólo ocurrió una congregación parcial después de 1598, que seguía en proceso en 1603, a pesar de la oposición del encomendero local y luego de más de 25 años de que hubiese concluido la construcción de la iglesia principal, el convento contiguo y el aniñe.…”

Section: Desacatosunclassified

El centro monumental de Yanhuitlán y su arquitectura: un proceso histórico y ritual

Frassani

2013

Desacatos

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El ensayo examina el proceso histórico que llevó a la creación del centro monumental de Santo Domingo Yanhuitlán durante el siglo XVI. Se presentan fuentes documentales y se explica la importancia de las estrategias adoptadas por los gobernantes indígenas no solamente en la adquisición y organización de los recursos económicos, sino también en los rituales y celebraciones que llevaron a la creación del centro ceremonial que se conserva hasta la actualidad.

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“…The latter promotion occurred with its civil congregación. Viceregal authorities initiated congregaciones all over New Spain during the 16th and 17th centuries (e.g., Cline 1949;Gibson 1964:282-287). These resettlement programs usually involved aggregating scattered indigenous populations into nucleated settlements.…”

Section: Congregación 1604-1605mentioning

confidence: 99%

Corporate Community or Corporate Houses?

Perkins¹

2005

Culture & Agriculture

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Civil Congregations of the Indians in New Spain, 1598-1606

Cited by 17 publications

References 0 publications

11 The Archaeology of Intermediate‐Scale Socio‐Spatial Units in Urban Landscapes

11 The Archaeology of Intermediate‐Scale Socio‐Spatial Units in Urban Landscapes

El centro monumental de Yanhuitlán y su arquitectura: un proceso histórico y ritual

Corporate Community or Corporate Houses?

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