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By David J. Weber

Mind-blowing observations through one among Americas so much acclaimed historians

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David J. Weber (Albuquerque: University of New Mexico Press, 1979). , 64. , 54. , 65. 5 Bolton’s essay appeared in 1917. It remained influential even though subsequent generations of scholars have recognized that he idealized missionaries and patronized Indians. Bolton based his analysis on the correspondence and reports of missionaries themselves. ” While Bolton judged missions largely from the point of view of missionaries, other scholars have looked more deeply at the missions’ negative effects on the Native Americans whom missionaries set out to “convert” or transform.

For a narrative of events and a view of Chiriguanos as more oppressed by missions, see Lorenzo-Giuseppe Calzavarini, Nación Chiriguana: Grandeza y Ocaso (Cochabamba: Los Amigos del Libro, 1980), 181–205. Francisco Pifarré, Los Guaraní-Chiriguano, 2: Historia de un pueblo (La Paz, Bolivia: Centro de Investigación y Promoción del Campesinado, 1989), 182–223, offers an orderly chronicle and analysis. For other examples of friars forced to tolerate Indian “unacceptable” behaviors lest Indians flee, see Alfonso F.

David J. Weber (Albuquerque: University of New Mexico Press, 1979). , 64. , 54. , 65. 5 Bolton’s essay appeared in 1917. It remained influential even though subsequent generations of scholars have recognized that he idealized missionaries and patronized Indians. Bolton based his analysis on the correspondence and reports of missionaries themselves. ” While Bolton judged missions largely from the point of view of missionaries, other scholars have looked more deeply at the missions’ negative effects on the Native Americans whom missionaries set out to “convert” or transform.

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