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personal, intimate relationship. The spirits – in secular terms: the memories – of the dead arrive at the altar to share a moment with the living. They are received with the ap- propriate food and drinks, precisely the ones they enjoyed during their life. Choosing and preparing the food and drinks (did
(under sunlight) as well as a life in nature in the form of animals and/or natural phenomena (nahuales), a life of reason and one of vision. This is still the key to the Mesoamerican living religious experience today. Typically, the Spanish missionaries condemned nahualism, i.e. the idea of
instrument and the staff are much more than just objects; they are to be understood as symbols with agency, i.e. as living beings. These ceremonial elements are located in specific temples, such as a temple surrounded by the Plumed Serpent. Below that temple we often see a dark place, dedicated to the
, and Albany, N.Y.: SUNY Press, 2009). 2 Stadsarchief Amsterdam [City Archive of Amsterdam] (abbreviated SAA), Archief Nederlands Hervormde Kerkenraad [Archive of Dutch Reformed Consistory] (PA 376), inv. no. 5, p. 157. 3 A. Eekhof, Jonas Michaëlius, Founder of the Church in New Netherland: His Life and
experiences he found among this wide range of manuscript sources bring the war to life. He recounts the story of Pennsylvania militia captain John Lesher, who took issue with the rebels’ seizure of his personal goods. George Manlove, a Delaware farmer, thundered against revolutionary impressment and
) experienced and reacted to the news of forcible removal across state lines in early-nineteenth-century America, with a particular emphasis on the theme of family separation as a motivating factor behind the actions and reactions of many bondspeople. It also seeks to formulate a middle ground in the decades
or sisters. On the contrary, he provided accurate information about a paternal uncle, named Gaspar Riveros, who was living in San Cristobal de La Havana, Cuba in the 1650s. His uncle “is sixty years old, he does not have any office and he is a knight of San Cristobal; he is married to a woman called
memorial to highlight that ‘the change from a very plentiful living on a farm highly improved to a wilderness in advanced life is really hard.’ Ibid. AO 12/25, 373–81 (quoted p. 374); David Bell, Loyalist Rebellion in New Brunswick: A Defining Conflict for Canada’s Political Culture (Halifax, NS: Formac
negatively as the downside of Winthrop’s dilemma structuring the story, “the same large paradox that had troubled Winthrop from the beginning, the paradox that required a man to live in the world without being of it.” Running and managing the Company and the settlement, or living in the world, were both
as Mi’kmaqs. Subsisting on gathering, hunting, and marine life, these people had traded with European fishermen long before Cartier arrived in the early sixteenth century. Culturally adaptive, the Mi’kmaq enjoyed a fluid political system similar in some ways to both tribal and chiefdom structures