LEVANTAMIENTO!: The 1824 Chumash Uprising Reconsidered

Sandos, James A.

doi:10.2307/41171145

Cited by 11 publications

(6 citation statements)

References 5 publications

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“…Under Mexican rule, colonial attention to the tules shifted to military raids on Indigenous villages-though the tules had also become a site for fugitives from the Mexican army (Arkush 1993;Panich and Schneider 2014). Historians describe the Yokuts establishing villages and defenses within the thickets and marshlands of the valley, in geographies that could confound the open-field battle tactics preferred by mounted Mexican troopes (Sandos 1985;Beebe and Senkewicz 1996). As Brooke Arkush writes, "they constructed trench systems fortified with timber stockades within these dense thickets, and through various means (especially obscene language and gestures) induced the soldiers to enter them" (1993,630).…”

Section: Literature Reviewmentioning

confidence: 99%

From Kern Island to the Streets of Bakersfield: Logics of Contamination, Embodied Empiricisms, and the Afterlives of Reclamation

Underhill

2022

Catalyst

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California’s arid San Joaquin Valley was once inundated by lakes and wetlands. Through settler colonial discourses of contamination, a network of canals and aqueducts drained these lakes and wetlands in the late nineteenth century. Now, the Valley’s air and water are contaminated by pesticides, nitrates, and hydrocarbons from oil extraction and large-scale agriculture. Building from archival research and participant observation with environmental justice activists, this paper bridges settler colonial and critical Indigenous studies, work on racial capitalism, and feminist science studies to investigate logics of contamination in the production of private property through hydraulic projects. California’s hydrologic history shows that ideas of contamination were contested alongside emergent ideas of the racialized body. Hydraulic infrastructure, then, was not only an economic project but functioned within a larger logic of contamination that further articulated racial formations and settler sovereignty claims. Yet chemical contamination can also induce futurities, intimacies, and collectivities in powerful ways, as environmental justice activists in the valley consistently highlight. I argue that a critical analytic of contamination can trace how racial categories are ecologically produced and reconfigured, not only through differential relationships to land, but through changes in the land itself.

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Section: Literature Reviewmentioning

confidence: 99%

From Kern Island to the Streets of Bakersfield: Logics of Contamination, Embodied Empiricisms, and the Afterlives of Reclamation

Underhill

2022

Catalyst

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“…Chumash people burned buildings, killed non-Indians, and held La Purísima for almost a month while many fled to the interior and possibly to Santa Cruz Island, some permanently. 132 Four years later, large numbers of California Indians escaped missions San José, San Juan Bautista, and Santa Cruz. 133 The Yokuts man Estanislao, born at Mission San José, then led a major uprising, holding off multiple Mexican military expeditions before suffering defeat in 1829.…”

Section: T H E R I S E O F C a L I F O R N I A ' S C A R C E R A L M mentioning

confidence: 99%

California’s First Mass Incarceration System

Madley¹

2019

Pacific Historical Review

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Over time, California’s missions came to resemble a mass incarceration system in general and penal servitude in particular. This article will describe that process by examining changing policies of recruitment, spatial confinement, regimentation, surveillance, physical restraint, and corporal punishment as well as California Indian resistance. With the help of secular government authorities, Franciscans and their military allies established the system between 1769 and 1790 before deploying more overtly carceral practices between 1790 and 1836. In its conclusion, this article explores the meaning of California’s missions as carceral spaces before suggesting new avenues of research on the history of incarceration within and beyond California.

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“…To the great frustration of the Franciscans, the neophytes did not keep this dogma; instead, they continued to practice indigenous traditions at the missions (e.g. Hudson 1979;Sandos 1985). Ethnohistorians have suggested that the neophytes did not see baptism as an initiation, but rather as a religious ritual that established a political alliance with the Europeans paralleling the political function of ceremonial fiestas in indigenous tradition (Sandos 1991;Haas 2014).…”

Section: Analytical Strategy and Datamentioning

confidence: 99%

“…Indigenous religion continued in the mission communities, and most neophytes seem to have added Catholic beliefs and practices to their existing religion. Nevertheless, reports about neophytes that took the new religion to heart and became devout Catholics also exist (Sandos 1985;Newell 2009). This points to a fourth potential pull factor (4k) that relates to the fact that the mission system introduced a religious alternative where previously only one religion existed.…”

Section: Analytical Strategy and Datamentioning

confidence: 99%

“…Although the rebellion was quickly suppressed by Mexican soldiers at two missions, Indians held La Purisima Mission for a month. After the Mexican authorities took back the mission, a number of rebels were tried and punished, and most of the broken rebels returned to the mission communities (Sandos 1985). The 1824 rebellion reflects that political tension between Mission Indians and Mexicans was considerable, and that the Indians still understood themselves as a culturally and ethnically distinct group.…”

Section: Analytical Strategy and Datamentioning

confidence: 99%

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Chumash Conversions: The Historical Dynamics of Religious Change in Native California

Paldam

2017

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The historical dynamics of religious change among the Chumash constitute a compelling case for the academic study of conversion. Within 250 years the community has experienced two major cultural transitions: first, European colonization after 1772, and second, indigenous revitalization since 1968. Although both events implicate changes in religiosity, ethnohistorians and anthropologists tend to regard religious conversion as a byproduct of other cultural forces. This paper takes a different approach because conversion is understood as a force that in itself contributes to cultural transition. The relative distribution of the four most significant religious traditions since colonization is traced using a model that synthesizes prevailing insights from conversion research into an analytical matrix that may be applied to historical and contemporary qualitative data. Approaching cultural change among indigenous peoples as conversion brings a renewed focus on religiosity as a cultural strategy at the same time as it contributes to a cross-cultural perspective on conversion.

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LEVANTAMIENTO!: The 1824 Chumash Uprising Reconsidered

Cited by 11 publications

References 5 publications

From Kern Island to the Streets of Bakersfield: Logics of Contamination, Embodied Empiricisms, and the Afterlives of Reclamation

From Kern Island to the Streets of Bakersfield: Logics of Contamination, Embodied Empiricisms, and the Afterlives of Reclamation

California’s First Mass Incarceration System

Chumash Conversions: The Historical Dynamics of Religious Change in Native California

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