Yumano groups of Baja California: Peaceful or warriors? An approach from the theory of passive resistance
For the prestigious Mexican historian, Miguel León–Portilla, the Yumans of Baja California were not Indians of warfare, but rather Indians of peace. In the opinion of this researcher, it was because lived in the fossilized–paleolithic stage that these Indigenous groups did not present any kind of re...
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Universidad Autónoma de Baja California
2010
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Garduño, Everardo |
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Garduño, Everardo Yumano groups of Baja California: Peaceful or warriors? An approach from the theory of passive resistance |
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Garduño, Everardo |
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Garduño, Everardo |
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Yumano groups of Baja California: Peaceful or warriors? An approach from the theory of passive resistance |
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Yumano groups of Baja California: Peaceful or warriors? An approach from the theory of passive resistance |
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Yumano groups of Baja California: Peaceful or warriors? An approach from the theory of passive resistance |
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Yumano groups of Baja California: Peaceful or warriors? An approach from the theory of passive resistance |
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Yumano groups of Baja California: Peaceful or warriors? An approach from the theory of passive resistance |
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yumano groups of baja california: peaceful or warriors? an approach from the theory of passive resistance |
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For the prestigious Mexican historian, Miguel León–Portilla, the Yumans of Baja California were not Indians of warfare, but rather Indians of peace. In the opinion of this researcher, it was because lived in the fossilized–paleolithic stage that these Indigenous groups did not present any kind of resistance against the European colonization, making possible their easy domination and posterior diminishment or assimilation. This paper questions these advancements not only because of their lack of technical precision, but also because they obscure the role of agency that these Indians played during the missionary period. On the contrary, this paper endorses Edward Spicer (1962) assertion that resistance was present even among those groups that were not seriously engaged in significant fights against the Spanish conquerors. In the particular case of the Yuman people, this is a resistance challenging the Pueblo Indio project and its related implications in terms of sedentary lifestyle, agricultural economy and the adoption of a scheme of central authority. As we know, these patterns were opposed to those observed among the Yumans as nomads, hunters and gatherers, organized into a segmentary lineage system. Moreover, the kind of resistance described in this paper constitute what James C. Scott (1990) refers as the hidden and daily life transcripts, such as ingenuity, intelligence simulating ignorance, and irony, as well as, those economic and social practices studied by Jan Rus (1995), which include mobility and appropriation of the missionary site, all with the intention of perpetuating the presence of these Indigenous people and make possible their social reproduction. |
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Universidad Autónoma de Baja California |
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2010 |
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https://ref.uabc.mx/ojs/index.php/ref/article/view/128 |
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oai:ojs.localhost:article-1282023-01-04T17:56:57Z Yumano groups of Baja California: Peaceful or warriors? An approach from the theory of passive resistance Los grupos yumanos de Baja California: ¿indios de paz o indios de guerra? Una aproximación desde la teoría de la resistencia pasiva Garduño, Everardo indians Baja California resistance colonization yumans. Social sciences culture Social structure Groups and organizations Geography Anthropology Ethnology Processes of culture and cultural The social organization The political anthropology Ethnic groups and races Colonies and colonization indígenas Baja California resistencia colonización yumanos. Ciencias sociales Cultura Estructura social Grupos y organizaciones Geografía Antropología Etnología Procesos de la cultura y culturales La organización social La antropología política Los grupos étnicos y razas Colonias y colonización For the prestigious Mexican historian, Miguel León–Portilla, the Yumans of Baja California were not Indians of warfare, but rather Indians of peace. In the opinion of this researcher, it was because lived in the fossilized–paleolithic stage that these Indigenous groups did not present any kind of resistance against the European colonization, making possible their easy domination and posterior diminishment or assimilation. This paper questions these advancements not only because of their lack of technical precision, but also because they obscure the role of agency that these Indians played during the missionary period. On the contrary, this paper endorses Edward Spicer (1962) assertion that resistance was present even among those groups that were not seriously engaged in significant fights against the Spanish conquerors. In the particular case of the Yuman people, this is a resistance challenging the Pueblo Indio project and its related implications in terms of sedentary lifestyle, agricultural economy and the adoption of a scheme of central authority. As we know, these patterns were opposed to those observed among the Yumans as nomads, hunters and gatherers, organized into a segmentary lineage system. Moreover, the kind of resistance described in this paper constitute what James C. Scott (1990) refers as the hidden and daily life transcripts, such as ingenuity, intelligence simulating ignorance, and irony, as well as, those economic and social practices studied by Jan Rus (1995), which include mobility and appropriation of the missionary site, all with the intention of perpetuating the presence of these Indigenous people and make possible their social reproduction. Para el prestigiado historiador Miguel León–Portilla, los yumanos de Baja California no eran indios de guerra, sino indios de paz. En la opinión de este investigador, esto obedeció a que viviendo en un paleolítico fosilizado, estos grupos indígenas no presentaron mayor resistencia a la colonización europea y permitieron su dominación y posterior exterminio o asimilación. El presente trabajo cuestiona estas afirmaciones, no sólo por su imprecisión técnica, sino por el desconocimiento del papel de agencia que tuvieron los yumanos durante el periodo misional. Por el contrario, este artículo coincide con la afirmación de Edward Spicer (1962) en el sentido de que la resistencia tuvo lugar incluso entre aquellos grupos que no se vieron comprometidos en combates significativos en contra de los conquistadores. Se trata, en el caso particular de los yumanos, de una resistencia en contra del proyecto de Pueblo Indio y sus implicaciones en términos de sedentarización, trabajo agrícola y adopción de un esquema de autoridad central, que se contraponía a la naturaleza nómada de estos indígenas, como cazadores y recolectores organizados en un sistema segmentario de linajes. Las formas de resistencia yumana que aquí se describen, constituyen prácticas que forman parte de lo que James C. Scott (1990) denomina los “transcriptos ocultos y cotidianos” como la ingenuidad, la inteligencia encubierta de ignorancia disimulada y la ironía, así como la práctica económica y la práctica social estudiada por Jan Rus (1995), y que incluye la movilidad y la incorporación del sitio misional con propósito de permanencia y de reproducción. Universidad Autónoma de Baja California 2010-07-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Historical research, testimonies Investigación histórica, testimonios application/pdf text/html https://ref.uabc.mx/ojs/index.php/ref/article/view/128 10.21670/ref.2010.22.a07 Estudios Fronterizos Revista; Vol. 11 No. 22 (2010); 185-205 Estudios Fronterizos; Vol. 11 Núm. 22 (2010); 185-205 2395-9134 0187-6961 spa https://ref.uabc.mx/ojs/index.php/ref/article/view/128/224 https://ref.uabc.mx/ojs/index.php/ref/article/view/128/238 Derechos de autor 2014 Estudios Fronterizos, Revista de Ciencias Sociales y Humanidades https://creativecommons.org/licenses/by-nc/4.0/ |
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