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Introduction : bridging the early modern Atlantic world / Caroline A. Williams -- Codfish, consumption, and colonization : the creation of the French Atlantic world during the sixteenth century / Laurier Turgeon -- Negotiating fortune : English merchants in early sixteenth-century Seville / Heather Dalton -- Interlopers in an intercultural zone? : early Scots ventures in the Atlantic world, 1630-1660 / Douglas Catterall -- 'A people so subtle' : Sephardic Jewish pioneers of the English West Indies / Natalie Zacek -- Subjects or allies : the contentious status of the Tupi Indians in Dutch Brazil, 1625-1654 / Mark Meuwese -- 'To transmit to posterity the virtue, lustre and glory of their ancestors' : Scottish pioneers in Darien, Panama / Mark Horton -- Controlling traders : slave coast strategies at Savi and Ouidah / Kenneth G. Kelly -- Walking the tightrope : female agency, religious practice, and the Portuguese inquisition on the Upper Guinea coast (seventeenth century) -- Philip J. Havik -- Slaves, convicts, and exiles: African travellers in the Portuguese Atlantic world, 1720-1750 / James H. Sweet -- The life of Alexander Alexander and the Spanish Atlantic, 1799-1822 / Matthew Brown

eng: This is a study of the interactions between Indians and Spaniards in the Chocó throughout much of the colonial period, revealing the complexity of inter-ethnic relations in frontier regions. The book considers the changing relationships not only between Spaniards and Indians but also between factions of both groups, showing how Spaniards and Indians sometimes allied with each other against other ethnically mixed groups with different agendas. ; spa: Se trata de un estudio de las interacciones entre indios y españoles en el Chocó durante gran parte del periodo colonial, que revela la complejidad de las relaciones interétnicas en las regiones fronterizas. El libro considera las cambiantes relaciones no sólo entre españoles e indios, sino también entre facciones de ambos grupos, mostrando cómo españoles e indios se aliaron a veces contra otros grupos étnicamente mixtos con diferentes agendas. ; Introduction ; Chapter One Discovery, Exploration and First Experiments in Colonisation ; Chapter Two The Adelantado Juan Velez de Guevara and the Colonisation of the Chocó, 1638–1643 ; Chapter Three New Experiments in Colonisation, 1666–1673 ; Chapter Four Conversion and Control: The Franciscans in the Chocó, 1673–677 ; Chapter Five Protest and Rebellion, 1680–1684 ; Chapter Six Government and Society on the Frontier ; Chapter Seven Resistance and Adaptation under Spanish Rule: The Peoples of Citará, 1700–1750 ; Chapter Eight Conclusion

eng: By the mid-sixteenth century, Spanish conquest of the major Indian societies in the Americas was more or less complete. There were, however, many indigenous societies that still remained outside the orbit of Spanish control, usually because they were in remote and inaccessible regions, had no obvious economic resources to exploit, or were able to mount effective resistance to Spanish incursions. Some of these societies continued to exist beyond the boundaries of the Iberian world throughout the colonial period; for others, those boundaries were broken down as Spanish colonial settlement expanded from its early bases and extended into regions that the Spaniards had initially found too difficult to colonize. Movements of this kind on the frontier of Spanish settlement occurred throughout Hispanic America, as missionaries and settlers carried Spanish influence and Spanish government into peripheral regions from northern Mexico to southern Chile.1 Frontier expansion of this kind also occurred in areas of New Granada (modern Colombia), where settlers pushed into previously uncolonized regions both to the east and to the west of the major settlements in the interior. One significant direction in which the frontier expanded was into the Choco, the large lowland region on New Granada's Pacific flank. Here, Spanish penetration was driven by both missionary zeal and, more powerfully, by the search for gold. ; spa: A mediados del siglo XVI, la conquista española de las principales sociedades indígenas de América estaba más o menos completa. Sin embargo, había muchas sociedades indígenas que aún permanecían fuera de la órbita del control español, normalmente porque se encontraban en regiones remotas e inaccesibles, no tenían recursos económicos evidentes que explotar o eran capaces de oponer una resistencia eficaz a las incursiones españolas. Algunas de estas sociedades continuaron existiendo más allá de los límites del mundo ibérico durante todo el periodo colonial; para otras, esos límites se rompieron a medida que el asentamiento colonial español se expandió desde sus primeras bases y se extendió a regiones que los españoles habían encontrado inicialmente demasiado difíciles de colonizar. Movimientos de este tipo en la frontera de la colonización española se produjeron en toda la América hispana, ya que los misioneros y los colonos llevaron la influencia y el gobierno español a regiones periféricas desde el norte de México hasta el sur de Chile.1 La expansión fronteriza de este tipo también se produjo en zonas de Nueva Granada (la actual Colombia), donde los colonos se adentraron en regiones no colonizadas anteriormente tanto al este como al oeste de los principales asentamientos del interior. Una dirección importante en la que se expandió la frontera fue hacia el Chocó, la gran región de tierras bajas en el flanco Pacífico de Nueva Granada. Aquí, la penetración española fue impulsada tanto por el celo misionero como, más poderosamente, por la búsqueda de oro.

Cultural continuity exists in Native America today, although the channel for transmission of cultural values continually changes. Athabascan women in both Alaska and Canada have been interviewed extensively throughout the twentieth century to show important ethnographic details of their lives. Four researchers in particular are of interest in this study because of their research on women's puberty observances in Athabascan societies: Cornelius Osgood who worked with the Gwich'in in both Alaska and Canada in 1932; Dorothy Libby who worked over the summer of 1948 and 1949 in Southern Yukon Territory, Canada; Anna Rooth who worked in 1966 in Alaska; and Julie Cruikshank who worked in Yukon Territory 1975 – 1976. The above researchers identified personal challenges faced by Athabascan women during times of great change. Changes in government policies, western encroachment and subsequent historical events, such as the gold rush and the introduction of the Alaskan highway, have led Athabascan women to adapt age old observances, for example puberty observances, to incorporate in modern lives. In today's Northern Athabascan society, puberty seclusion is no longer followed, yet Athabascan values, which girls were taught during puberty seclusion and observances, can be seen in the everyday life of contemporary Athabascan peoples. The transmission of cultural values can be seen in contemporary vehicles, such as Velma Wallis' book Two Old Women. The discussion which follows illustrates cultural continuity in today's Northern Athabascan societies, by comparing and contrasting Northern Athabascan people's puberty observances and seclusion with Velma Wallis' book Two Old Women. By first examining the early ethnographic scholarship and marking the changes over time, evidence of this continuity can be seen in the continuance of Northern Athabascan values such as self-sufficiency, hard work, and responsibility to village. I further illustrate how such values have endured into the present day.

This article explores the consequences for the native population of the Colombian Chocó of the emergence, over the course of the eighteenth century, of an elite of caciques and indios mandones or principales whose functions of powers far exceeded those of the warrior chiefs that had traditionally acted as leaders of their people. Appointed for the purpose of facilitating the collection of tribute and the supply of labour to European settlers, caciques and mandones were almost universally rejected by native communities during the early phases of Spanish colonisation (c. 1630–1690), and they disappear from the historical record after Independence. Eighteenth‐century sources, however, not only record the existence of a clearly defined elite of mandones or principales in villages across the region, but show these individuals engaging actively with the colonial authorities, on behalf of their communities, at local and audiencia levels. This article argues that, at a time of a much strengthened European presence in the region, caciques and mandones came to understand their roles in ways that were entirely different from those intended by the Spanish, and in so doing acquired the legitimacy that had eluded their seventeenth‐century predecessors. Far from serving merely as intermediaries between settlers and indigenous populations, indios mandones acted as negotiators on behalf of the indigenous population, whose task was to defend and/or advance the interests of the communities they had been appointed to control.