When Jesus Came, the Corn Mothers Went Away: Marriage, Sexuality, and Power in New Mexico, 1500-1846

When Jesus Came, the Corn Mothers Went Away: Marriage,


When Jesus Came, the Corn Mothers Went Away: Marriage, Sexuality, and Power in New Mexico, 1500-1846 ❰Reading❯ ➿ When Jesus Came, the Corn Mothers Went Away: Marriage, Sexuality, and Power in New Mexico, 1500-1846 Author Rámon A. Gutiérrez – Polishdarling.co.uk This social history of one remote corner of Spain s colonial American empire uses marriage as a window into intimate social relations, examining the Spanish conquest of America and its impact on a gro This social Came, the ePUB ☆ history of one remote corner of Spain s colonial American empire uses marriage as a window into intimate social relations, examining the Spanish conquest of America and its When Jesus eBook ¶ impact on a group of indigenous peoples, the Pueblo Indians, seen in large part from their point of view.

  • Paperback
  • 456 pages
  • When Jesus Came, the Corn Mothers Went Away: Marriage, Sexuality, and Power in New Mexico, 1500-1846
  • Rámon A. Gutiérrez
  • English
  • 01 July 2019
  • 0804718326

About the Author: Rámon A. Gutiérrez

Is a Came, the ePUB ☆ well known author, some of his books are a fascination for readers like in the When Jesus Came, the Corn Mothers Went Away: Marriage, Sexuality, and Power in When Jesus eBook ¶ New Mexico, book, this is one of the most wanted Rámon A Gutiérrez author readers around the world.



10 thoughts on “When Jesus Came, the Corn Mothers Went Away: Marriage, Sexuality, and Power in New Mexico, 1500-1846

  1. Peter Peter says:

    Ramon Gutierrez states that his intent is to give voice to the Pueblo Indians who inhabited the land that is now New Mexico He builds his social history around the institution of marriage and argues that it was through marriage and sexuality that the people who encountered each other in New Mexico beginning in the 16th Century structured their relationships Although the book is generally well written, it falls apart on even cursory examination of its empirical grounding The voices that Gutier Ramon Gutierrez states that his intent is to give voice to the Pueblo Indians who inhabited the land that is now New Mexico He builds his social history around the institution of marriage and argues that it was through marriage and sexuality that the people who encountered each other in New Mexico beginning in the 16th Century structured their relationships Although the book is generally well written, it falls apart on even cursory examination of its empirical grounding The voices that Gutierrez wants to restore to the historical narrative remain absent Instead, the reader learnsabout the colonizers Gutierrez asks the reader, in the introduction, to excuse the lightly footnoted foundational first chapter, in which the author attempts the historical reconstruction of sixteenth century Pueblo culture and social structure xxx The resulting pages are not confidence inspiring Gutierrez provides one reference for the origin myth he sketches Consulting the references, the reader finds that Gutierrez relies on the transcript of a 1928 ethnographic interview between American government officials and visiting Acoma and Santa Ana Pueblo, recapitulated in Stirling s Origin Myth of Acoma0 In his description of the source, Gutierrez omits a potentially crucial detail the source, according to those interviewing him, is now a good Catholic See The author of the work that Gutierrez cites called attention to this detail as a possible source of distortion in the origin myth recounted to him in 1928 Why did Gutierrez not also acknowledge this potential problem up front The question is all thepertinent since other ethnographies suffer the same potential problem Indeed, when he begins discussing female sexuality, he cites extraordinarily problematic documents without alerting the reader to potential issues 17, n30 By not addressing these issues up front, Gutierrez misses an opportunity to make an interesting point When discussing the Spanish reconquest of New Mexico later in the book, Gutierrez claims that A century of contact with Christianity had profoundly transformed Pueblo religious symbolism.That this was so should not strike us as odd a pueblo s sacred fetishes, dances, prayers, and rituals at any one time were those of the lineages living together When new lineages joined a town new dances and new gods were routinely incorporated into the native pantheon 161 Might this line of reasoning not explain some of what we read in the early 20th Century ethnographies When he discusses Pueblo Spanish interactions, Gutierrez is again on thin empirical ground Sentences that begin with From the Indians perspective are constructed around Spaniards assumptions, often self serving, of what the Indians thought 57, n52 This is all thetroubling for the obvious reason that Gutierrez later notes in passing few of the Spaniards spoke or understood the Indian languages 93 Judgments about what the Indians thought or believed, then, often formed solely on the basis of visual observation

  2. John John says:

    I regularly recommend the book to anyone who visits New Mexico Despite the academic title, it s an easy read that quickly covers the 500 years of the state s recorded history For the native, it s especially funny, as the same 20 or so families are still there, all still squabbling over a not really valuable patch of dirt For the visitor, the book explains what lies beneath the image so relentlessly marketed and sold by the locals.

  3. Matt Shake Matt Shake says:

    A controversial book as far as obscure historical literature goes , the author writes about how sex and marriage helped the Spaniards to I guess you could say infiltrate Pueblo Indian society I guess that, sadly enough, any time any one writes about sex even in the most level headed way you re going to offend someone At any rate, I thought it was an interesting idea.

  4. Socraticgadfly Socraticgadfly says:

    This book would be fairly good, but notthan that, without a few historical errors in the introduction that undercut its authority.I ll get to those in a minute.First, as one other reviewer notes, most of the viewing of the Puebloans is done through Spanish eyes Can we be sure of that accuracy In the intro, Guti rrez admits we still have a lot to work out about Puebloan prehistory Second, yes, sexuality between different cultures has always been in conflict, where they disagree greatl This book would be fairly good, but notthan that, without a few historical errors in the introduction that undercut its authority.I ll get to those in a minute.First, as one other reviewer notes, most of the viewing of the Puebloans is done through Spanish eyes Can we be sure of that accuracy In the intro, Guti rrez admits we still have a lot to work out about Puebloan prehistory Second, yes, sexuality between different cultures has always been in conflict, where they disagree greatly But, putting the focus of two greatly different religions as primarily due to different takes on sexuality seems a cramped point of view Not that some of the things that Guti rrez narrates about this aren t quite interesting But, I would have liked to see a broader focus.And now, those errors In the introduction, Guti rrez says Acoma was established perhaps as early as 1300 Actually, we have solid evidence of building at Sky City at least 150 years earlier He then claims it is the oldest continually settled town in the United States Oraibi, the oldest Hopi village, goes back to at least 1100 Taos is very likely pre 1300 Even the Hohokam village at today s Tucson is considered as continually inhabited since 1300.These are errors that simply should not be made, and since the gist of the book is about early European historic Spanish interaction with the Puebloans, they undercut claims to reliability and authority by Guti rrez.Then, in the last chapter on Bourbon reforms, he says Charles III was the third and last Bourbon king of Spain That would be news to the current, Bourbon, monarch of Spain.Beyond THAT, Guti rrez had other matters of difference he could also have discussed We have, and had at the time of his book, some evidence that Puebloans engaged in tattooing pre Contact We now know that goes back 2000 years bought this book because David Roberts recommended it in his book on the Pueblo Revolt That was a clunker that said, the one big ding I gave THAT book was that Roberts simply couldn t grasp ideas of religious, and other, syncretism Maybe that made this bookattractive to him than it should have been.And with all of that, I knocked my original 3 star rating down to 2

  5. Ann Ann says:

    Academic study of disastrous impact of Spanish conquest and Christianity on the civilization of Pueblo Indians.

  6. David Nichols David Nichols says:

    Gutierrez earned a lot of criticism for this controversial history of marriage in New Mexico, primarily due to his outre account of Puebloan culture and sexuality Among the Pueblo peoples, CORN MOTHERS argued, men and women occupied gendered domains with particular material responsibilities and spiritual powers The male domain encompassed warfare, hunting, medicine, and the maintenance of sacred time the female included fertility, control of the family and household, and sustenance The ritua Gutierrez earned a lot of criticism for this controversial history of marriage in New Mexico, primarily due to his outre account of Puebloan culture and sexuality Among the Pueblo peoples, CORN MOTHERS argued, men and women occupied gendered domains with particular material responsibilities and spiritual powers The male domain encompassed warfare, hunting, medicine, and the maintenance of sacred time the female included fertility, control of the family and household, and sustenance The rituals wherein women and men reified this gendered power, Gutierrez asserted, often abounded with vivid sexual imagery Marriage helped maintain balance within the community by uniting these powerful yet complementary male and female spheres.Franciscan missionaries made in the seventeenth century a vigorous effort to destroy the Pueblo Indians spiritual old regime They reserved their missions rations for Christian converts, allowed only devout Christian Puebloans to marry, and humiliated or persecuted Native American religious leaders Rather than rejecting the domineering newcomers outright, many Puebloans chose to make a pretense of conversion for their own survival Christianity had enough in common with traditional Pueblo religious life religious holidays, sanguinary rituals like flagellation , etc to make this pretense possible In the mid 1600s, however, revelations of priestly corruption and sexual abuse of Pueblo women undermined what little authority the padres enjoyed The Pueblos again implored their masked gods, the katsinas, to protect them from disease and drought The traditionalist revival empowered religious leaders like Pope who led the successful revolt of 1680 A century of Spanish cultural imperialism had left its mark, however, Hispanizing the Pueblos language and material culture After the Spanish reconquest 1693 96 most became dependents or allies of their conquerors.In the eighteenth century, New Mexico s demographically dominant groups became the Spanish colonists and their Ute and Apache genizaro slaves The most important social asset in the province became not harmony or faith, but honor male military and sexual prowess, female chastity, and familial purity of blood Hispanic New Mexicans turned marriage into a mechanism for preserving their families honor and property, with the Church and state serving as guarantors Marriage became, over time, a contract between younger and younger men and women, as family choice came before individual choice The ideal of romantic, companionate marriage changed this somewhat in the early nineteenth century, but marital unions remained racially endogamous even if they became less status endogamous Genizaros, meanwhile, stood outside of this system of honor preservation because the Spanish saw them as devoid of honor They were conquered peoples, exploited physically and sexually, and lacked the colonists uncorrupted blood The Bourbon reforms of 1760 1820 did free genizaro slaves from bondage and gave them some access to wage labor, but they remained a racially marginalized and socially dishonored group until after the end of Spanish rule

  7. Chelsee Chelsee says:

    I didn t find this book incredibly useful as a historical resource The author focuses too much on the celibacy of priests and draws sexual conclusions from inoculous doctrine This book did provide a good general background for the Pueblo Indians, but did not use his sources in a reliable way I would not reccomend this book.

  8. Mykle Law Mykle Law says:

    Not of fantastic readability but his claims are really interesting, and that makes up for some of that There are a few places that seem to get passed over like where he mentions that the Pueblo had slaves before the Spanish arrived but doesn t discuss that in the least, even to say that there is little record of it.

  9. Kent Kent says:

    This book is mistitled It is mucha history of Spain s New Mexico colony than it is about marriage and sexuality Although there is some interesting arguments made about the importance of marriage laws and societal change from the Native American ways of life to the Spanish, too much of this just becomes statistics that are too much to comprehend at the end of the lengthy book.

  10. Nicolas Shump Nicolas Shump says:

    An award winning history of the relationships in colonial New Mexico between the indigenous Pueblos and the Spanish Franciscan priests who came to Christianize them Gutierrez did a prodigious amount of research for this book, but many Native American scholars had issues with his methodology.

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10 thoughts on “When Jesus Came, the Corn Mothers Went Away: Marriage, Sexuality, and Power in New Mexico, 1500-1846

  1. Peter Peter says:

    Ramon Gutierrez states that his intent is to give voice to the Pueblo Indians who inhabited the land that is now New Mexico He builds his social history around the institution of marriage and argues that it was through marriage and sexuality that the people who encountered each other in New Mexico beginning in the 16th Century structured their relationships Although the book is generally well written, it falls apart on even cursory examination of its empirical grounding The voices that Gutier Ramon Gutierrez states that his intent is to give voice to the Pueblo Indians who inhabited the land that is now New Mexico He builds his social history around the institution of marriage and argues that it was through marriage and sexuality that the people who encountered each other in New Mexico beginning in the 16th Century structured their relationships Although the book is generally well written, it falls apart on even cursory examination of its empirical grounding The voices that Gutierrez wants to restore to the historical narrative remain absent Instead, the reader learnsabout the colonizers Gutierrez asks the reader, in the introduction, to excuse the lightly footnoted foundational first chapter, in which the author attempts the historical reconstruction of sixteenth century Pueblo culture and social structure xxx The resulting pages are not confidence inspiring Gutierrez provides one reference for the origin myth he sketches Consulting the references, the reader finds that Gutierrez relies on the transcript of a 1928 ethnographic interview between American government officials and visiting Acoma and Santa Ana Pueblo, recapitulated in Stirling s Origin Myth of Acoma0 In his description of the source, Gutierrez omits a potentially crucial detail the source, according to those interviewing him, is now a good Catholic See The author of the work that Gutierrez cites called attention to this detail as a possible source of distortion in the origin myth recounted to him in 1928 Why did Gutierrez not also acknowledge this potential problem up front The question is all thepertinent since other ethnographies suffer the same potential problem Indeed, when he begins discussing female sexuality, he cites extraordinarily problematic documents without alerting the reader to potential issues 17, n30 By not addressing these issues up front, Gutierrez misses an opportunity to make an interesting point When discussing the Spanish reconquest of New Mexico later in the book, Gutierrez claims that A century of contact with Christianity had profoundly transformed Pueblo religious symbolism.That this was so should not strike us as odd a pueblo s sacred fetishes, dances, prayers, and rituals at any one time were those of the lineages living together When new lineages joined a town new dances and new gods were routinely incorporated into the native pantheon 161 Might this line of reasoning not explain some of what we read in the early 20th Century ethnographies When he discusses Pueblo Spanish interactions, Gutierrez is again on thin empirical ground Sentences that begin with From the Indians perspective are constructed around Spaniards assumptions, often self serving, of what the Indians thought 57, n52 This is all thetroubling for the obvious reason that Gutierrez later notes in passing few of the Spaniards spoke or understood the Indian languages 93 Judgments about what the Indians thought or believed, then, often formed solely on the basis of visual observation


  2. John John says:

    I regularly recommend the book to anyone who visits New Mexico Despite the academic title, it s an easy read that quickly covers the 500 years of the state s recorded history For the native, it s especially funny, as the same 20 or so families are still there, all still squabbling over a not really valuable patch of dirt For the visitor, the book explains what lies beneath the image so relentlessly marketed and sold by the locals.


  3. Matt Shake Matt Shake says:

    A controversial book as far as obscure historical literature goes , the author writes about how sex and marriage helped the Spaniards to I guess you could say infiltrate Pueblo Indian society I guess that, sadly enough, any time any one writes about sex even in the most level headed way you re going to offend someone At any rate, I thought it was an interesting idea.


  4. Socraticgadfly Socraticgadfly says:

    This book would be fairly good, but notthan that, without a few historical errors in the introduction that undercut its authority.I ll get to those in a minute.First, as one other reviewer notes, most of the viewing of the Puebloans is done through Spanish eyes Can we be sure of that accuracy In the intro, Guti rrez admits we still have a lot to work out about Puebloan prehistory Second, yes, sexuality between different cultures has always been in conflict, where they disagree greatl This book would be fairly good, but notthan that, without a few historical errors in the introduction that undercut its authority.I ll get to those in a minute.First, as one other reviewer notes, most of the viewing of the Puebloans is done through Spanish eyes Can we be sure of that accuracy In the intro, Guti rrez admits we still have a lot to work out about Puebloan prehistory Second, yes, sexuality between different cultures has always been in conflict, where they disagree greatly But, putting the focus of two greatly different religions as primarily due to different takes on sexuality seems a cramped point of view Not that some of the things that Guti rrez narrates about this aren t quite interesting But, I would have liked to see a broader focus.And now, those errors In the introduction, Guti rrez says Acoma was established perhaps as early as 1300 Actually, we have solid evidence of building at Sky City at least 150 years earlier He then claims it is the oldest continually settled town in the United States Oraibi, the oldest Hopi village, goes back to at least 1100 Taos is very likely pre 1300 Even the Hohokam village at today s Tucson is considered as continually inhabited since 1300.These are errors that simply should not be made, and since the gist of the book is about early European historic Spanish interaction with the Puebloans, they undercut claims to reliability and authority by Guti rrez.Then, in the last chapter on Bourbon reforms, he says Charles III was the third and last Bourbon king of Spain That would be news to the current, Bourbon, monarch of Spain.Beyond THAT, Guti rrez had other matters of difference he could also have discussed We have, and had at the time of his book, some evidence that Puebloans engaged in tattooing pre Contact We now know that goes back 2000 years bought this book because David Roberts recommended it in his book on the Pueblo Revolt That was a clunker that said, the one big ding I gave THAT book was that Roberts simply couldn t grasp ideas of religious, and other, syncretism Maybe that made this bookattractive to him than it should have been.And with all of that, I knocked my original 3 star rating down to 2


  5. Ann Ann says:

    Academic study of disastrous impact of Spanish conquest and Christianity on the civilization of Pueblo Indians.


  6. David Nichols David Nichols says:

    Gutierrez earned a lot of criticism for this controversial history of marriage in New Mexico, primarily due to his outre account of Puebloan culture and sexuality Among the Pueblo peoples, CORN MOTHERS argued, men and women occupied gendered domains with particular material responsibilities and spiritual powers The male domain encompassed warfare, hunting, medicine, and the maintenance of sacred time the female included fertility, control of the family and household, and sustenance The ritua Gutierrez earned a lot of criticism for this controversial history of marriage in New Mexico, primarily due to his outre account of Puebloan culture and sexuality Among the Pueblo peoples, CORN MOTHERS argued, men and women occupied gendered domains with particular material responsibilities and spiritual powers The male domain encompassed warfare, hunting, medicine, and the maintenance of sacred time the female included fertility, control of the family and household, and sustenance The rituals wherein women and men reified this gendered power, Gutierrez asserted, often abounded with vivid sexual imagery Marriage helped maintain balance within the community by uniting these powerful yet complementary male and female spheres.Franciscan missionaries made in the seventeenth century a vigorous effort to destroy the Pueblo Indians spiritual old regime They reserved their missions rations for Christian converts, allowed only devout Christian Puebloans to marry, and humiliated or persecuted Native American religious leaders Rather than rejecting the domineering newcomers outright, many Puebloans chose to make a pretense of conversion for their own survival Christianity had enough in common with traditional Pueblo religious life religious holidays, sanguinary rituals like flagellation , etc to make this pretense possible In the mid 1600s, however, revelations of priestly corruption and sexual abuse of Pueblo women undermined what little authority the padres enjoyed The Pueblos again implored their masked gods, the katsinas, to protect them from disease and drought The traditionalist revival empowered religious leaders like Pope who led the successful revolt of 1680 A century of Spanish cultural imperialism had left its mark, however, Hispanizing the Pueblos language and material culture After the Spanish reconquest 1693 96 most became dependents or allies of their conquerors.In the eighteenth century, New Mexico s demographically dominant groups became the Spanish colonists and their Ute and Apache genizaro slaves The most important social asset in the province became not harmony or faith, but honor male military and sexual prowess, female chastity, and familial purity of blood Hispanic New Mexicans turned marriage into a mechanism for preserving their families honor and property, with the Church and state serving as guarantors Marriage became, over time, a contract between younger and younger men and women, as family choice came before individual choice The ideal of romantic, companionate marriage changed this somewhat in the early nineteenth century, but marital unions remained racially endogamous even if they became less status endogamous Genizaros, meanwhile, stood outside of this system of honor preservation because the Spanish saw them as devoid of honor They were conquered peoples, exploited physically and sexually, and lacked the colonists uncorrupted blood The Bourbon reforms of 1760 1820 did free genizaro slaves from bondage and gave them some access to wage labor, but they remained a racially marginalized and socially dishonored group until after the end of Spanish rule


  7. Chelsee Chelsee says:

    I didn t find this book incredibly useful as a historical resource The author focuses too much on the celibacy of priests and draws sexual conclusions from inoculous doctrine This book did provide a good general background for the Pueblo Indians, but did not use his sources in a reliable way I would not reccomend this book.


  8. Mykle Law Mykle Law says:

    Not of fantastic readability but his claims are really interesting, and that makes up for some of that There are a few places that seem to get passed over like where he mentions that the Pueblo had slaves before the Spanish arrived but doesn t discuss that in the least, even to say that there is little record of it.


  9. Kent Kent says:

    This book is mistitled It is mucha history of Spain s New Mexico colony than it is about marriage and sexuality Although there is some interesting arguments made about the importance of marriage laws and societal change from the Native American ways of life to the Spanish, too much of this just becomes statistics that are too much to comprehend at the end of the lengthy book.


  10. Nicolas Shump Nicolas Shump says:

    An award winning history of the relationships in colonial New Mexico between the indigenous Pueblos and the Spanish Franciscan priests who came to Christianize them Gutierrez did a prodigious amount of research for this book, but many Native American scholars had issues with his methodology.


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