Converting California

This book is a compelling and balanced history of the California missions and their impact on the Indians they tried to convert. Focusing primarily on the religious conflict between the two groups, it sheds new light on the tensions, accomplishments, and limitations of the California mission experience. James A. Sandos, an eminent authority on the American West, traces the history of the Franciscan missions from the creation of the first one in 1769 until they were turned over to the public in 1836. Addressing such topics as the singular theology of the missions, the role of music in bonding Indians to Franciscan enterprises, the diseases caused by contact with the missions, and the Indian resistance to missionary activity, Sandos not only describes what happened in the California missions but offers a persuasive explanation for why it happened.

"This synthesis of history, anthropology, and linguistics gives a view of the first two hundred years of the Spanish colonization of the Yucatec Maya. Drawing on a range of sources, it documents the crucial role played by language in cultural conquest: how colonial Mayan emerged in the age of the cross, how it was taken up by native writers to become the language of indigenous literature, and how it ultimately became the language of rebellion against the system that produced it. The book includes analyses of the linguistic practices of both missionaries and Mayas--as found in bilingual dictionaries, grammars, catechisms, land documents, native chronicles, petitions, and the forbidden Maya Books of Chilam Balam. It presents an approach to the study of religious and cultural conversion that aims to illuminate the history of Latin America and beyond."--

Wilson's reconceptualization of the American project of conversion begins with the story of Henry 'Ōpūkaha'ia, the first Hawaiian convert to Christianity, torn from his Native Pacific homeland and transplanted to New England. Wilson argues that 'Ōpūkaha'ia's conversion is both remarkable and prototypically American.

Economic assessment of air pollution benefits and conversion costs associated with transit bus use of methanol rather than diesel in Southern California.

This pathbreaking synthesis of history, anthropology, and linguistics gives an unprecedented view of the first two hundred years of the Spanish colonization of the Yucatec Maya. Drawing on an extraordinary range and depth of sources, William F. Hanks documents for the first time the crucial role played by language in cultural conquest: how colonial Mayan emerged in the age of the cross, how it was taken up by native writers to become the language of indigenous literature, and how it ultimately became the language of rebellion against the system that produced it. Converting Words includes original analyses of the linguistic practices of both missionaries and Mayas-as found in bilingual dictionaries, grammars, catechisms, land documents, native chronicles, petitions, and the forbidden Maya Books of Chilam Balam. Lucidly written and vividly detailed, this important work presents a new approach to the study of religious and cultural conversion that will illuminate the history of Latin America and beyond, and will be essential reading across disciplinary boundaries.

First published in 1990. This is Volume 10, number 1 of Psychoanalytic Inquiry 1990 which looks at the procedure of converting psychotherapy which is seen as relatively commonplace in today's psychoanalytic practice, however there a number of unresolved questions that surround this. This is a collection of papers that deal with some of the clinical and theoretical aspects of the procedure- of shifting a patient from psychotherapy to psychoanalysis.

Two-time governor of Alta, California and prominent businessman after the U.S. annexation, Pío de Jesus Pico was a politically savvy Californio who thrived in both the Mexican and the American periods. This is the first biography of Pico, whose life vibrantly illustrates the opportunities and risks faced by Mexican Americans in those transitional years. Carlos Manuel Salomon breathes life into the story of Pico, who—despite his mestizo-black heritage—became one of the wealthiest men in California thanks to real estate holdings and who was the last major Californio political figure with economic clout. Salomon traces Pico’s complicated political rise during the Mexican era, leading a revolt against the governor in 1831 that swept him into that office. During his second governorship in 1845 Pico fought in vain to save California from the invading forces of the United States. Pico faced complex legal and financial problems under the American regime. Salomon argues that it was Pico’s legal struggles with political rivals and land-hungry swindlers that ultimately resulted in the loss of Pico’s entire fortune. Yet as the most litigious Californio of his time, he consistently demonstrated his refusal to become a victim. Pico is an important transitional figure whose name still resonates in many Southern California locales. His story offers a new view of California history that anticipates a new perspective on the multicultural fabric of the state.

With the emergence of Hindu nationalism, the conversion of Indians to Christianity has become a volatile issue, erupting in violence against converts and missionaries. At the height of British colonialism, however, conversion was a path to upward mobility for low-castes and untouchables, especially in the Tamil-speaking south of India. In this book, Eliza F. Kent takes a fresh look at these conversions, focusing especially on the experience of women converts and the ways in which conversion transformed gender roles and expectations. Kent argues that the creation of a new, "respectable" community identity was central to the conversion process for the agricultural laborers and artisans who embraced Protestant Christianity under British rule. At the same time, she shows, this new identity was informed as much by elite Sanskritic customs and ideologies as by Western Christian discourse. Stigmatized by the dominant castes for their ritually polluting occupations and relaxed rules governing kinship and marriage, low-caste converts sought to validate their new higher-status identity in part by the reform of gender relations. These reforms affected ideals of femininity and masculinity in the areas of marriage, domesticity, and dress. By the creation of a "discourse of respectability," says Kent, Tamil Christians hoped to counter the cultural justifications for their social, economic, and sexual exploitation at the hands of high-caste landowners and village elites. Kent's focus on the interactions between Western women missionaries and the Indian Christian women not only adds depth to our understanding of colonial and patriarchal power dynamics, but to the intricacies of conversion itself. Posing an important challenge to normative notions of conversion as a privatized, individual moment in time, Kent's study takes into consideration the ways that public behavior, social status, and the transformation of everyday life inform religious conversion.