Findley, J. S. THE NATURAL HISTORY OF NEW MEXICAN MAMMALS. Univ. New Mexico Press, Albuquerque, xii + 164 pp., illustrated, 1987. Price, $24.95 (hardbound), $12.95 (paper)

1988 ◽  
Vol 69 (2) ◽  
pp. 436-436
Author(s):  
J. K. Jones
2001 ◽  
Vol 23 (4) ◽  
pp. 41-54 ◽  
Author(s):  
Sarah Horton

What are the implications of public commemorations of the Southwest's Spanish colonization, and do such celebrations sanction the conquest's continuing legacy of racial inequality? This paper examines such questions by way of an analysis of the Santa Fe Fiesta, an annual celebration of New Mexico's 1692 re-conquest from the Pueblo Indians by Spanish General Don Diego de Vargas. The Santa Fe Fiesta, which uses living actors to publicly re-enact the Pueblos' submission to Spanish conquistadors, may be analyzed as a variant of the "conquest dramas" the Spanish historically used to convey a message of Spanish superiority and indigenous inferiority. Indeed, New Mexico's All Indian Pueblo Council and its Eight Northern Pueblos have boycotted the Fiesta since 1977, and some Chicanos have complained the event's glorification of a Spanish identity excludes Latinos of mixed heritage. However, an examination of the history of the Fiesta illustrates that although it ritually re-enacts the Spanish re-conquest of New Mexico, it also comments obliquely on another--the Anglo usurpation of Hispanos' former control over the region. Although Anglo officials at the Museum of New Mexico revived the Fiesta as a lure for tourists and settlers in the early 20th-century, Hispanos have gradually re-appropriated the Fiesta as a vehicle for the "active preservation of Hispanic heritage in New Mexico." Thus an analysis of the Fiesta's history illustrates that the event conveys a powerful contemporary message; it is both part conquest theater and part theater of resistance to Hispanos' own conquest.


2014 ◽  
Vol 46 (1) ◽  
pp. 69-85
Author(s):  
Lucie Genay

In the winter of 1942-1943, the Manhattan Project arrived in New Mexico and joined the “Land of Enchantment” and nuclear science in an indelible bond. In the postwar decades, what was at first a hurriedly-built scientific community in the Jemez Mountains grew not only to become the Los Alamos National Laboratories, but also acted as a catalyst for an influx of scientific colonization, as the laboratories produced extensions and partner institutions along the Rio Grande River. This development flooded the region with employment opportunities that were new and radically different from the types of occupations previously known to the residents of New Mexico. This essay examines one of the Manhattan Project’s local legacies by showing how the creation of New Mexico’s nuclear complex affected employment patterns and cultures of work in the region. After centuries of dependence on the land, New Mexicans switched to a dependence on nuclear jobs. For many, this shift seemed like a bonanza; however, as the history of the last seventy years has shown, the new economy has come to be regarded as a “Devil’s bargain” as the change has not always meant improvements in the lives and environments of the indigenous inhabitants.


2020 ◽  
Vol 43 ◽  
Author(s):  
Hannes Rakoczy

Abstract The natural history of our moral stance told here in this commentary reveals the close nexus of morality and basic social-cognitive capacities. Big mysteries about morality thus transform into smaller and more manageable ones. Here, I raise questions regarding the conceptual, ontogenetic, and evolutionary relations of the moral stance to the intentional and group stances and to shared intentionality.


2001 ◽  
Vol 120 (5) ◽  
pp. A128-A128 ◽  
Author(s):  
H MALATY ◽  
D GRAHAM ◽  
A ELKASABANY ◽  
S REDDY ◽  
S SRINIVASAN ◽  
...  

2001 ◽  
Vol 120 (5) ◽  
pp. A366-A366
Author(s):  
C MAZZEO ◽  
F AZZAROLI ◽  
A COLECCHIA ◽  
S DISILVIO ◽  
A DORMI ◽  
...  

2007 ◽  
Vol 177 (4S) ◽  
pp. 77-78
Author(s):  
Christopher R. Porter ◽  
Jochen Walz ◽  
Andrea Gallina ◽  
Claudio Jeldres ◽  
Koichi Kodama ◽  
...  

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