scholarly journals Working from the Known to the Unknown: Linking the Subaerial Archaeology and the Submerged Landscapes of Santarosae Island, Alta California, USA

10.5334/oq.66 ◽  
2019 ◽  
Vol 5 ◽  
Author(s):  
Todd J. Braje ◽  
Jillian M. Maloney ◽  
Amy E. Gusick ◽  
Jon M. Erlandson ◽  
Alex Nyers ◽  
...  
Keyword(s):  
Alta California

Continuity in Any Language

2014 ◽  
Vol 96 (2) ◽  
pp. 141-171
Author(s):  
Travis E. Ross
Keyword(s):  
Ethnic Origin ◽  
Home Rule ◽  
Men And Women ◽  
Creation Myths ◽  
Alta California ◽  
The Us

This article analyzes the memories of pre-1848 Alta California recounted in the 1870s to Hubert Howe Bancroft’s agent Thomas Savage by a multiethnic group of men and women. The narrators, regardless of ethnic origin, overwhelmingly told stories that insisted on continuity between Alta California in the 1830s and 1840s and the US state birthed in the late 1840s. Even if they had been on opposing sides of political upheavals, they all insisted that their altruistic efforts had helped to transition California peacefully from Mexican rule to home rule and from home rule to US control while preserving both California’s people and California’s culture. This multicultural memory of continuity was later supplanted by rupture-based Anglo Californian creation myths.

Alta California, 1840-1842: The Journal and Observations of William Dane Phelps, Master of the Ship "Alert."

1983 ◽  
Vol 3 (4) ◽  
pp. 518
Author(s):  
David J. Weber ◽  
Briton Cooper Busch ◽  
William Dane Phelps
Keyword(s):  
Alta California

Surviving Secularization

2017 ◽  
Vol 94 (2) ◽  
pp. 41-57
Author(s):  
Damian Bacich
Keyword(s):  
Military Occupation ◽  
The Political ◽  
Our Lady Of Guadalupe ◽  
Alta California

In 1833 a group of Mexican-born Franciscans from the College of Our Lady of Guadalupe in Zacatecas was sent to Alta California to replace their Spanish confreres in several of the northern missions. The Franciscan priests were not prepared, however, for the situation they would encounter as a result of mission secularization. With missions in decay and stripped of both their resources and their native inhabitants, these priests eventually found themselves marginalized in a society in which their Spanish predecessors had been protagonists. The political changes of the 1840s, from local insurrections against Mexican authorities and inter-Californio rivalries to the difficulties of U.S. military occupation, forced a shift in identity among some of these friars. No longer missionaries, they had to adapt to a hand-to-mouth existence and the lifestyle of an itinerant pastor, while seeking wherever possible to advocate for Native rights. Beginning with H. H. Bancroft, California historians often portrayed the priests' unorthodox lifestyles as the result of corruption and ignorance. A closer look at the life of one of these friars, José María Suárez del Real, helps contextualize their choices within the trying circumstances of years of upheaval and uncertainty.

scholarly journals La arquitectura de las misiones de Alta California. Una herramienta al servicio del control productivo y espiritual

2022 ◽  
Vol 34 (1) ◽  
pp. 143-165
Author(s):  
Margarita Novo Malvárez
Keyword(s):  
Alta California ◽  
Siglo Xx

Las veintiuna misiones de Alta California constituyeron el primer ensayo de convivencia entre españoles e indígenas en este territorio. Su presencia contribuyó a la aparición de un nuevo orden arquitectónico y desencadenó un importante cambio social. El objetivo de este trabajo es analizar los elementos más significativos que caracterizan a esta arquitectura y que, en mayor medida, inciden en su valor como herramienta de evangelización y control de la población indígena. Apoyada en numerosa bibliografía y fuentes documentales, la metodología se ha centrado en el análisis de planos, pinturas y fotografías de distintas épocas, unido al trabajo de campo desarrollado en algunas misiones. Entre los resultados, destacamos la idea de que la actividad religiosa y productiva determinó el diseño de las misiones, priorizando, por un lado, el bienestar de los religiosos sobre el de los nativos y, por el otro, el uso de espacios interiores frente a los exteriores. La secularización de 1833 paralizó su actividad y las sumió en un deterioro que se alargó hasta el inicio de las restauraciones en el siglo XX. En la actualidad, se han convertido en iconos turístico-culturales frecuentados por turistas y estudiantes que interpretan la historia temprana del estado definida por la colonización.

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