By William F. Hanks
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Additional info for Converting Words: Maya in the Age of the Cross (The Anthropology of Christianity)
To this habitus would correspond a new Indian subject: individuated, classified, governed, and fundamentally religious. While we can distinguish conceptually between the three main lines of this effort, there was a great deal of overlap in practice. For a pueblo to be genuinely reducido, its populace should be made up of indios reducidos, living in policía cristiana. The one could not be achieved without the other. Similarly, the point of ordering the towns was for more effective oversight, preaching, and convivencia, and these were inconceivable without being able to talk with the Indios.
It is the lengua reducida that is being voiced by the Indian authors. ]), the term occurs in a passage that ventriloquizes the teachings of the friars in both phrasing and doctrinal meaning: Haili bin ocsabac ti ol Dios tuhunale uchuc tumen u sinil yetel yalmat’anil (Miram and Miram 1988, 165, line 12) The only thing that shall be committed to faith (is) God alone Almighty and his words Here we find the precise epithet for God that was formulated by the translators of the Credo and that appears in the Doctrinas of both Coronel (1620) and Beltrán (2000 ).
Several of the individuals who figure prominently in Introduction 9 subsequent chapters of this book played key roles in the extirpations, including Bishops Toral, Landa, Montalvo, Salazar, and Sánchez de Aguilar, the secular dean at the head of the cabildo eclesiástico and the author of a famous informe ‘report’ on Maya idolatry. Notwithstanding the centrality of the Franciscans in the missions, their numbers were always low relative to demand, which led to a sort of indirect missionization in which native assistants called maestros ‘teachers’ played a pivotal role in the actual indoctrinations.