An exceptionally valuable research tool for scholars. The noted Jesuit historian has translated the rules and precepts that governed the mission expansion in the 1600s and 1700s in northwestern Mexico, and has added authoritative commentary to make this work literally a "manual on the missions."

This book surveys and evaluates Indian revolts in northern New Spain during the years 1680-1786 in terms of specific Indian revolts, Spanish Indian policy over time, and relations between Spaniards, mestizo frontiersmen, and Indians. In this study, northern New Spain refers to what is now the Mexican North and the southwestern United States.

In 1600 they were the largest, most technologically advanced indigenous group in northwest Mexico, but today, though their descendants presumably live on in Sonora, almost no one claims descent from the Ópatas. The Ópatas seem to have “disappeared” as an ethnic group, their languages forgotten except for the names of the towns, plants, and geography of the Opatería, where they lived. Why did the Ópatas disappear from the historical record while their neighbors survived? David Yetman, a leading ethnobotanist who has traveled extensively in Sonora, consulted more than two hundred archival sources to answer this question. The result is an accessible ethnohistory of the Ópatas, one that embraces historical complexity with an eye toward Opatan strategies of resistance and assimilation. Yetman’s account takes us through the Opatans’ initial encounters with the conquistadors, their resettlement in Jesuit missions, clashes with Apaches, their recruitment as miners, and several failed rebellions, and ultimately arrives at an explanation for their “disappearance.” Yetman’s account is bolstered by conversations with present-day residents of the Opatería and includes a valuable appendix on the languages of the Opatería by linguistic anthropologist David Shaul. One of the few studies devoted exclusively to this indigenous group, The Ópatas: In Search of a Sonoran People marks a significant contribution to the literature on the history of the greater Southwest.

In her latest work, H. Henrietta Stockel examines the collision of the ethnocentric Spanish missionaries and the Chiricahua Apaches, including the resulting identity theft through Christian baptism, and the even more destructive creation of a local slave trade. The new information provided in this study offers a sample of the total unknown number of baptized Chiricahua men, women, and children who were sold into slavery by Jesuits and Franciscans. Stockel provides the identity of the priests as well as the names of the purchasers, often identified as "Godfather." Stockel also explores Jesuit and Franciscan attempts to maintain their missions on New Spain's northern frontier during the seventeenth and eighteenth centuries. She focuses on how international political and economic forces shaped the determination of the priests to mold the Apaches into Christians and tax-paying citizens of the Empire. Diseases, warfare, interpersonal relations, and an overwhelming number of surrendered Chiricahuas at the missions, along with reduced supplies from Mexico City, forced the missionaries to use every means to continue their efforts at conversion, including deporting the Apaches to Cuba and selling others to Christian families on the colonial frontier.

This is the first truly global study of the Society of Jesus's early missions. Up to now historians have treated the early-modern Catholic missionary project as a disjointed collection of regional missions rather than as a single world-encompassing example of religious globalization. Luke Clossey shows how the vast distances separating missions led to logistical problems of transportation and communication incompatible with traditional views of the Society as a tightly centralized military machine. In fact, connections unmediated by Rome sprung up between the missions throughout the seventeenth century. He follows trails of personnel, money, relics and information between missions in seventeenth-century China, Germany and Mexico, and explores how Jesuits understood space and time and visualized universal mission and salvation. This pioneering study demonstrates that a global perspective is essential to understanding the Jesuits and will be required reading for historians of Catholicism and the early-modern world.

From the earliest days of their empire in the New World, the Spanish sought to gain control of the native peoples and lands of what is now Sonora. While missionaries were successful in pacifying many Indians, the Seris--independent groups of hunter-gatherers who lived on the desert shores and islands of the Gulf of California--steadfastly defied Spanish efforts to subjugate them. Empire of Sand is a documentary history of Spanish attempts to convert, control, and ultimately annihilate the Seris. These papers of religious, military, and government officials attest to the Seris' resilience in the face of numerous Spanish attempts to conquer them and remove them from their lands. Most of the documents are being made available for the first time, while the few that have been published are extremely difficult to find. They include early observations of the Seris by Jesuit missionaries; the collapse of the Seri mission system in 1748; accounts of the invasion of Tibur¢n Island in 1750 and the Sonora Expedition of 1767-1771; and reports of late-eighteenth-century Seri hostilities. Thomas Sheridan's introduction puts the documents in perspective, while his notes objectively clarify their significance. In a superb analysis of contact history, Sheridan shows through these documents that Spaniards and Seris understood one another well, and it was their inability to tolerate each other's radically different societies and cultures that led to endless conflict between them. By skillfully weaving the documents into a coherent narrative of Spanish-Seri interaction, he has produced a compelling account of empire and resistance that speaks to anthropologists, historians, and all readers who take heart in stories of resistance to oppression.

Winner, 2022 Frank S. and Elizabeth D. Brewer Prize While the idea that successful missions needed Indigenous revolts and missionary deaths seems counterintuitive, this book illustrates how it became a central logic of frontier colonization in Spanish North America. Missions Begin with Blood argues that martyrdom acted as a ceremony of possession that helped Jesuits understand violence, disease, and death as ways that God inevitably worked to advance Christendom. Whether petitioning superiors for support, preparing to extirpate Native “idolatries,” or protecting their conversions from critics, Jesuits found power in their persecution and victory in their victimization. This book correlates these tales of sacrifice to deep genealogies of redemptive death in Catholic discourse and explains how martyrological idioms worked to rationalize early modern colonialism. Specifically, missionaries invoked an agricultural metaphor that reconfigured suffering into seed that, when watered by sweat and blood, would one day bring a rich harvest of Indigenous Christianity.

Documents relating to Rivera's inspection of New Spain's military frontier, presented in their original Spanish and in translation, provide a detailed background by which modern scholars can better assess the status and role of Spain's military outposts.

On the Bloody Road to Jesus is a study of the rich religious legacy of the Chiricahua Apaches and its inevitable collision with Christianity. Beginning with Apache creation stories, H. Henrietta Stockel describes Chiricahua beliefs and ceremonies before going on to recount the conditions of the Spanish colonial frontier at the moment of conquest. Subsequent chapters trace events that culminated in the surrender of the Chiricahua Apaches in 1886, the twenty-seven years of incarceration as American prisoners of war in Florida, Alabama, and Oklahoma, and the life-changing consequences of the children's education in government-sponsored boarding schools. Stockel portrays an unbroken sequence of economic motivations on the part of the Spanish, Mexican, and American governments, each eager to expand their respective territories. Equally unbroken was the resistance of the Apaches to indoctrination. According to Stockel, the Chiricahua Apaches never completely surrendered their traditional religion to Christianity. Like other syncretistic religions, their beliefs incorporated aspects of Christian dogma even while they protected their own religion from outsiders. This is a complicated story rich in cross-cultural encounters on the battlefield, in mission churches, and in the classroom. Stockel's research and writing bring to life the fierce resistance of a heroic people.