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Indigenous experience in Mexico: Rea...

McDonough, Kelly Shannon.

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Indigenous experience in Mexico: Readings in the Nahua intellectual tradition.

紀錄類型:	書目-語言資料,印刷品 : Monograph/item
正題名/作者:	Indigenous experience in Mexico: Readings in the Nahua intellectual tradition./
作者:	McDonough, Kelly Shannon.
面頁冊數:	251 p.
附註:	Source: Dissertation Abstracts International, Volume: 71-07, Section: A, page: 2621.
Contained By:	Dissertation Abstracts International71-07A.
標題:	Latin American Studies. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3411863
ISBN:	9781124082226

Indigenous experience in Mexico: Readings in the Nahua intellectual tradition.
McDonough, Kelly Shannon.

Indigenous experience in Mexico: Readings in the Nahua intellectual tradition. - 251 p.

Source: Dissertation Abstracts International, Volume: 71-07, Section: A, page: 2621.

Thesis (Ph.D.)--University of Minnesota, 2010.

Sometimes unwittingly academic trends, disciplinary isolation, and narratives of nation-building have contributed to the exclusion of native voices from the literary and cultural history of Mexico. Literary anthologies mention the "great pre-Colombian civilizations," discussing the Popul Vuh and Aztec codexes, and ethnohistorians over the last thirty-some years have shed new light on indigenous intellectual work in the first centuries of the Colonial Period. But less and less is heard from indigenous people after this. Did they progressively cease to think, speak, and write poetically, abstractly, or philosophically after conquest? My dissertation discusses how Nahuas, heirs to one of the most widely spoken and best-documented indigenous language in Mexico (Nahuatl), have indeed continued to work as intellectuals. However, as needs of specific communities changed, so did the role of the intellectual along with the genres, forums, tools, and discursive codes he/she used. To demonstrate these shifts, I trace four Nahua intellectuals over a period of nearly five hundred years, with each chapter dipping into distinct historical time periods. Beginning with the Early Colonial Period, I analyze the shifting social terrains as seen in the writings and personal experience of Nahua and Jesuit priest, Antonio del Rincon (1566--1601), the first indigenous person in the Americas to write a grammar of his own native language, Arte mexicana (1595). Next, I discuss the rhetoric of nation-building during the nineteenth century including the denial and disappearance of indigenous people in the discourses of citizenship through the work of Faustino Galicia Chimalpopoca (d. 1877), Nahua politician, attorney, scholar of colonial Nahuatl texts, and Nahuatl teacher to Emperor Maximilian I. Moving to the early twentieth century, I highlight discourses of Social Darwinism manifested in the nation's resolve to deal with the "Indian problem" as read in the testimony of Dona Luz Jimenez (1897--1965), specifically her first-hand account of the Mexican Revolution, and her experience with assimilative schooling. Finally, I explore bilingual education in Mexico and the cooptation of indigenous peoples to promote assimilation to dominant culture in the latter half of the twentieth century. To this end I focus on the work of Nahua writer, artist, and teacher, Ildefonso Maya Hernandez (1936-- ), with an analysis of his play Ixtlamatinij as well as discussion of a series of interviews I carried out with the author in 2008 and 2009. In reading these texts, I take into consideration the historical context (including official policies and actual quotidian practice) and what the indigenous intellectuals have had to say about their own experience, either explicitly or implicitly. In a move to reconnect the theorization with the people being theorized, I also read the texts in focus groups with native speakers of Nahuatl, some encountering their own cultural patrimony for the first time.

ISBN: 9781124082226Subjects--Topical Terms:

1669420
Latin American Studies.

Indigenous experience in Mexico: Readings in the Nahua intellectual tradition.
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500 $a Adviser: Nicholas Spadaccini.
502 $a Thesis (Ph.D.)--University of Minnesota, 2010.
520 $a Sometimes unwittingly academic trends, disciplinary isolation, and narratives of nation-building have contributed to the exclusion of native voices from the literary and cultural history of Mexico. Literary anthologies mention the "great pre-Colombian civilizations," discussing the Popul Vuh and Aztec codexes, and ethnohistorians over the last thirty-some years have shed new light on indigenous intellectual work in the first centuries of the Colonial Period. But less and less is heard from indigenous people after this. Did they progressively cease to think, speak, and write poetically, abstractly, or philosophically after conquest? My dissertation discusses how Nahuas, heirs to one of the most widely spoken and best-documented indigenous language in Mexico (Nahuatl), have indeed continued to work as intellectuals. However, as needs of specific communities changed, so did the role of the intellectual along with the genres, forums, tools, and discursive codes he/she used. To demonstrate these shifts, I trace four Nahua intellectuals over a period of nearly five hundred years, with each chapter dipping into distinct historical time periods. Beginning with the Early Colonial Period, I analyze the shifting social terrains as seen in the writings and personal experience of Nahua and Jesuit priest, Antonio del Rincon (1566--1601), the first indigenous person in the Americas to write a grammar of his own native language, Arte mexicana (1595). Next, I discuss the rhetoric of nation-building during the nineteenth century including the denial and disappearance of indigenous people in the discourses of citizenship through the work of Faustino Galicia Chimalpopoca (d. 1877), Nahua politician, attorney, scholar of colonial Nahuatl texts, and Nahuatl teacher to Emperor Maximilian I. Moving to the early twentieth century, I highlight discourses of Social Darwinism manifested in the nation's resolve to deal with the "Indian problem" as read in the testimony of Dona Luz Jimenez (1897--1965), specifically her first-hand account of the Mexican Revolution, and her experience with assimilative schooling. Finally, I explore bilingual education in Mexico and the cooptation of indigenous peoples to promote assimilation to dominant culture in the latter half of the twentieth century. To this end I focus on the work of Nahua writer, artist, and teacher, Ildefonso Maya Hernandez (1936-- ), with an analysis of his play Ixtlamatinij as well as discussion of a series of interviews I carried out with the author in 2008 and 2009. In reading these texts, I take into consideration the historical context (including official policies and actual quotidian practice) and what the indigenous intellectuals have had to say about their own experience, either explicitly or implicitly. In a move to reconnect the theorization with the people being theorized, I also read the texts in focus groups with native speakers of Nahuatl, some encountering their own cultural patrimony for the first time.
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