The Ohlone/Costanoan-Esselen Nation of Monterey, California: Dispossession, Federal Neglect, and the Bitter Irony of the Federal Acknowledgment Process
T s article presents a sketch of the Ohlone/Costanoan-Esselen Nation of Monterey County, California, focusing on the making of the tribe's federally unacknowledged status. Consisting of over four hundred fifty enrolled members, the Ohlone/Costanoan-Esselen Nation (hereafter OCEN, Esselen Nation, or Esselen) is currently petitioning to clarify its status as an American Indian tribe through the federal acknowledgment process (FAP) administered by the Branch of Acknowledgment and Research (BAR), Bureau of Indian Affairs (BIA). A history of junctures between federal action and acknowledgment of this community and instances of governmental neglect fostered the dispossession of tribal lands. I begin by briefly exploring the effects of Spanish colonization and missionization on the initial treatment of this tribal community by the federal government after American occupation. I argue that coastal, missionized Indians were overlooked during a period of treaty making in the 1850s as they were deemed already "domesticated," due in large part to their incorporation into the ~ 41 dominant economic order. I end by discussing the implication of this history for the Esselen Nation's struggle for federal acknowledgment and for the federal acknowledgment process. Simply put, the FAP criteria of sociocultural and political persistence and external recognition do not account for 230 years of state-sponsored violence, crass federal neglect, expropriation, and assimilationist policies.
American Indian Lives and Voices: The Promise and Problematics of Life Narratives
This essay explores the promise and problematics of ethnographic life stories as products of complex collaboration, both old and new, between American Indians and anthropologists. Four books reviewed here represent a range of narrative forms, historical experiences, and social settings. I pay particular attention to issues of voice and subjectivity, as reflected in these Northern Arapaho, California Indian, and Oneida life narratives. I also argue that these life stories can and should be read as intersubjective, intertextual narrations of shared subject and researcher lives, as they are constituted, and live on, through the very act of collaborative engagement.
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of