Yanhuitlan, Oxford Art Online

Colonial Latin American Review, 2018

Colonial Latin American Review, 2013

The Americas, 2019

caa reviews

Anales del Instituto de Investigaciones Estéticas, 2020

The complex material and stylistic composition of Codex Yanhuitlan, a sixteenth-century pictographic manuscript from the Mixteca Alta, is considered against the backdrop of the equally complex and volatile historical situation that followed the establishment of colonial order in the region. It is argued that the codex is an unfinished document that was from the onset drafted in an unusual manner and deeply reworked before being completely disassembled in the eighteenth century.

2017

In this brief but illuminating history, Anton Daughters examines the continuities and changes experienced by the islanders of Chiloé, an archipelago in southern Chile, over the course of some 500 years. Through seven chapters the author draws from travel narratives, secondary literature, and oral interviews to understand how islanders understand themselves, their past, and perhaps their futures. Early chapters cover the archipelago's history and introduce key themes of interest. Daughters begins with the archipelago's Indigenous inhabitants, focusing on the Huilliche, a group related to the Mapuche of mainland Chile. In the Huilliche the author locates the origins of what he sees as one of the most important and distinctive cultural practices in the archipelago: a reciprocal labor practice called the minga. The minga could be a one-for-one labor arrangement, or it could refer to larger-scale work parties, but in either case it served as a foundation for islander identity, at times surpassing kinship in importance. The practice's longevity is central to one of Daughters's main arguments across the breadth of the book: that Chiloé 's relative isolation from the centers of imperial and postcolonial power and its oceanic, rather than continental, orientation have resulted in strong cultural and labor continuities. Chiloé, throughout the colonial era and well into the nineteenth century, was an outpost of an outpost. The result was not only the maintenance of the minga but also what the author calls an "indigenization" of the archipelago's Spanish population (p. 37). (In this regard, Chiloé bears an interesting resemblance to a place such as New Mexico, on the far northern edges of the Spanish empire, where colonists, occupying precarious ground, had to adapt themselves to Native lifeways and often found themselves geographically cut offfrom even provincial outposts of empire.) The geopolitics of mainland Chile-with the Mapuche controlling a substantial swath of territory between Chiloé and Santiago-meant that for periods of time the archipelago was more closely linked, via shipping routes, to Callao and Lima in Peru than to Santiago. This serves as a reminder of the ocean's centrality, as a habitat and a pathway, to islanders' lives. Unsurprisingly, perhaps, Chilotes (as the Hispanic American Historical Review 101:2

2019

Old and almost forgotten, but rare A town that is often overlooked on the road from Lallo to Aparri, Cagayan, is Camalaniugan. Ironically, it is in fact one of the oldest in the area and is the custodian of some very rare artifacts and structures unique in the country. Having said that, it is a further irony that there is hardly anything left to show for its history because much of it has been washed away by the Cagayan River.

2015. The Maya of the Cochuah Region: Archaeological and Ethnographic Perspectives on the Northern Lowlands, ed. J.M. Shaw. Albuquerque: University of New Mexico Press, 157-169.

2013

Manaoag so baley á ngaran, say Inay Dios á Cataoan, Marian sancasimpitan, Virgen ya Arid Cataoenan, Patrona tayon sancablian, dia lanti pinayaoaran. (In a town named Manaoag, the Mother of the Lord God, Mary most chaste, Virgin [Mother] of the King of Heaven, our most precious Patroness, here has appeared.) 1 Mission on the frontier T he pilgrimage center of Manaoag began as a mission station accepted in the Augustinian Provincial Chapter on the 31 st of October, 1600. It was an annex of Lingayen, itself established by the same Order in 1586 as their principal church in the province of Pangasinan. To get to Manaoag, the missionaries sailed eastward along the Lingayen gulf, entered the Angalacan River just before the present town of San Fabian, and passed the communities of Mangaldan and San Jacinto. Though Manaoag was the final destination along this river, a trail from here led to the distant Caraballo mountains and the Cagayan Valley, a vital route that was to be developed by later missionaries. Manaoag was nestled on hilly ground by the Baloquing River that flowed into the larger Angalacan. The mission was dedicated to Saint Monica, mother of Saint Augustine. It was turned over to the care of the Dominicans in 1605, who officially entrusted it a year later to the vicar (the equivalent of a parish priest) of Mangaldan, Fr. Juan de San Jacinto. The initial community at Santa Monica found itself a target of attacks from the nearby hill tribes. Thus Fr. San Jacinto transferred the town to its present site on a hill across the Baloquing from the