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On November 12, 1588, five young Asian men—led by a twenty-one-year-old called Christopher—traveled up the River Thames to meet Queen Elizabeth I. Christopher's epic sea voyage had spanned from Japan, via the Philippines, New Spain (Mexico), Java and Southern Africa. On the way, he had already become the first recorded Japanese person in North America. Now Christopher was the first ever Japanese visitor to England, and no other would leave such a legacy for centuries to come. The story of Christopher is almost utterly forgotten and has never been fully told before.  Thomas Lockley's A Gentleman from Japan: The Untold Story of an Incredible Journey from Asia to Queen Elizabeth's Court (Hanover Square Press, 2024) is a fast-paced, historical narrative of adventure, cross-cultural endeavor, intellectual exchange, perseverance, espionage and conflict in the Age of Exploration. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

On November 12, 1588, five young Asian men—led by a twenty-one-year-old called Christopher—traveled up the River Thames to meet Queen Elizabeth I. Christopher's epic sea voyage had spanned from Japan, via the Philippines, New Spain (Mexico), Java and Southern Africa. On the way, he had already become the first recorded Japanese person in North America. Now Christopher was the first ever Japanese visitor to England, and no other would leave such a legacy for centuries to come. The story of Christopher is almost utterly forgotten and has never been fully told before.  Thomas Lockley's A Gentleman from Japan: The Untold Story of an Incredible Journey from Asia to Queen Elizabeth's Court (Hanover Square Press, 2024) is a fast-paced, historical narrative of adventure, cross-cultural endeavor, intellectual exchange, perseverance, espionage and conflict in the Age of Exploration. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

On November 12, 1588, five young Asian men—led by a twenty-one-year-old called Christopher—traveled up the River Thames to meet Queen Elizabeth I. Christopher's epic sea voyage had spanned from Japan, via the Philippines, New Spain (Mexico), Java and Southern Africa. On the way, he had already become the first recorded Japanese person in North America. Now Christopher was the first ever Japanese visitor to England, and no other would leave such a legacy for centuries to come. The story of Christopher is almost utterly forgotten and has never been fully told before.  Thomas Lockley's A Gentleman from Japan: The Untold Story of an Incredible Journey from Asia to Queen Elizabeth's Court (Hanover Square Press, 2024) is a fast-paced, historical narrative of adventure, cross-cultural endeavor, intellectual exchange, perseverance, espionage and conflict in the Age of Exploration. Learn more about your ad choices. Visit megaphone.fm/adchoices

On November 12, 1588, five young Asian men—led by a twenty-one-year-old called Christopher—traveled up the River Thames to meet Queen Elizabeth I. Christopher's epic sea voyage had spanned from Japan, via the Philippines, New Spain (Mexico), Java and Southern Africa. On the way, he had already become the first recorded Japanese person in North America. Now Christopher was the first ever Japanese visitor to England, and no other would leave such a legacy for centuries to come. The story of Christopher is almost utterly forgotten and has never been fully told before.  Thomas Lockley's A Gentleman from Japan: The Untold Story of an Incredible Journey from Asia to Queen Elizabeth's Court (Hanover Square Press, 2024) is a fast-paced, historical narrative of adventure, cross-cultural endeavor, intellectual exchange, perseverance, espionage and conflict in the Age of Exploration. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

On November 12, 1588, five young Asian men—led by a twenty-one-year-old called Christopher—traveled up the River Thames to meet Queen Elizabeth I. Christopher's epic sea voyage had spanned from Japan, via the Philippines, New Spain (Mexico), Java and Southern Africa. On the way, he had already become the first recorded Japanese person in North America. Now Christopher was the first ever Japanese visitor to England, and no other would leave such a legacy for centuries to come. The story of Christopher is almost utterly forgotten and has never been fully told before.  Thomas Lockley's A Gentleman from Japan: The Untold Story of an Incredible Journey from Asia to Queen Elizabeth's Court (Hanover Square Press, 2024) is a fast-paced, historical narrative of adventure, cross-cultural endeavor, intellectual exchange, perseverance, espionage and conflict in the Age of Exploration. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

May 10: Saint John of Ávila, Priest and Doctor 1499-1569 Optional Memorial: Liturgical Color: White Patron Saint of Andalusia Spain and Spanish clergyHis humble epitaph reads “I was a sower”Some of the most passionate and daring missionaries stayed close to home. They never sailed the high seas or crossed a snow-capped mountain. Today's saint was one of them. He was an only child, and after his parents died, Fr. John sold his family property, travelled to Seville, cut all ties, and prepared to sail to New Spain (Mexico), one more wave in that surging missionary tide which crashed on Mexico's shores throughout the 1500s. But it was not to be. St. John of Ávila never walked up the ship's plank. He never crossed the ocean. While waiting for his ship in Seville, his skills as a preacher and catechist, and his obvious holiness, were noticed by the local bishop, who convinced him to preach, teach, and evangelize in Andalusia, in Spain's rugged south.Saint John then spent himself crisscrossing a region that had only recently been conquered by the Spanish crown, and so was still populated by Spanish Muslims and Jews whose conversions to Catholicism were often more matters of expedience than religious conviction. In this newly opened mission field, our saint's broad, humanistic education perfectly matched the pastoral need. Father John harmonized orthodox theology, renaissance humanism, rigorous morality, and an insightful spirituality into a powerful synthesis which, when conveyed through his compelling preaching, moved his congregations to their very cores. As John migrated through the great cities of southern Spain - Seville, Córdoba, Granada – large numbers of the faithful followed him everywhere, eager to absorb every word that flowed from his mouth or pen.People of every class, educational level, and depth of religious commitment found St. John fascinating. In his own lifetime he came to be known as “Master Ávila” for his dominance of the sacred sciences and his vigorous pastoral efforts. He converted, or led to deeper conversion, Saint John of God, founder of the Hospitaller Order, and Saint Francis Borgia, a future Master General of the Jesuits. He was a friend of Saint Ignatius of Loyola, founder of the Jesuits, and advised Saint Teresa of Ávila, foundress of the Discalced Carmelites. Despite these, and many other, personal connections to famous religious orders and their founders, St. John always remained a diocesan priest, not a religious order priest, something unusual for a priest of his era with such wide influence.Saint John's erudition and solid virtues were further buttressed by his life of abject poverty and physical suffering. He was also part of that loud, pan-European cry for church reform that preceded the Council of Trent by decades. Saint John established several seminaries and colleges, provided spiritual direction to multitudes of laity, religious and seminarians, wrote a long spiritual treatise called Audi filia (“Listen daughter”) and was invited by a bishop to attend the Council of Trent as his theological adviser, though illness prevented Saint John from making the journey.John was declared Venerable in 1759, Blessed in 1893, and Saint in 1970. Proving that saints are always contemporary, he was declared a doctor of the Church by Pope Benedict XVI in 2012 after a petition from the Spanish episcopacy for such an honor was duly studied and approved by the Vatican. The Papal Bull declaring him a Doctor of the Church states: “The teaching of John of Ávila is outstanding for its quality and precision, and its breadth and depth, which were the fruit of methodical study and contemplation together with a profound experience of supernatural realities.”In his last few years, Saint John suffered acute physical pain and was largely confined to his humble home. Confinement allowed him to finally perfect his theological and spiritual writings and to correspond with those seeking his wise counsel. The esteemed Master Ávila, a true Man of La Mancha, died clutching a crucifix, surrounded by many disciples, on May 10, 1569.Saint John of Ávila, your refined education, broad mind, and ardent love of God and Mary showed itself in all you did and said. May our lives likewise reflect our deepest Christian beliefs, inspiring our friends and families to live saintly perfection.

Research begins at 32:28 Bunk Funkers, what would you do to be rich? Well before you answer that question you may want to listen to today's episode because it might be as easy as giving up your soul! Prepare yourselves for the whole enchilada on the classic folklore tale of El Charro Negro! Thanks to Pedro for the topic! In the first segment, Andy and Art are captured once again by the titular Mr. Bunker - how did he fool them this time? In the second segment, Andy and Art give you, the listeners, an uninterrupted presentation of their research into El Charro Negro. Finally, Andy and Art discuss snake guys, moths, souls for money, and so much more! Send us your thoughts to @MrBunkerPod and mrbunkerpod@gmail.com using the hashtag #MothsSuck Music by Michael Martello Artwork by Hannah Ross Audio Editing by Arthur Stone Follow Us: Patreon Twitter Instagram Website Youtube Merch Links Mentioned: El Charro Negro (folklore) | Villains Wiki  Charro Negro | Monster Wiki El Charro Negro, a tragic legend of San Juan de los Lagos -  El Charro Negro: the ghost of the Mexican Revolution that terrified the entire country  https://aminoapps.com/c/paranormal/page/item/el-charro-negro/aV1m_eKLf8Ig33L6b8x4kovzljZaNL6LlzL  Ghosts in Mexican culture - Wikiwand  Religion and society in New Spain: Mexico's Colonial era - MexConnect. Learn more about your ad choices. Visit megaphone.fm/adchoices

July 1: Saint Junipero Serra, Priest 1713–1784Memorial; Liturgical Color: WhitePatron Saint of California and vocations“Always forward!” was his motto and his lifeThe United States of America's impressive Capitol Building in Washington, D.C., includes the majestic, semicircular Statuary Hall. Each of the fifty states chooses two citizens of historic importance to represent it in the Hall. Statues of one nun and four Catholic priests, two of them saints, grace Statuary Hall, including today's saint. Junipero Serra was the founder of California. He was the pathbreaking, indestructible priest who trekked California's mountains, valleys, deserts, and shores to found nine of its eventual twenty-one missions. California's rugged cattle culture, its luxurious orchards and rolling vineyards, its distinctive Mission architecture, and its blending of Mexican and Native American heritage are the legacy of Father Serra and his Franciscan confreres. The Franciscan city names tell the story: San Francisco, Ventura (Saint Bonaventure), San Luis Obispo, Santa Clara, Our Lady Queen of the Angels (Los Angeles) and on and on. The Franciscans simply made California what it is.Father Junipero Serra was baptized as Michael Joseph on Mallorca, an island in the Mediterranean off the coast of Spain. He grew up dirt poor and devoutly Catholic. He joined the Franciscans as a youth and moved to the large city of Palma de Mallorca, where he took the religious name of Junipero in honor of one of Saint Francis of Assisi's first followers. After priestly ordination, Father Junipero obtained a doctorate in philosophy and taught Franciscan seminarians. He was destined to lead a successful life as an intelligent, holy, and pious intellectual. But in the Spring of 1749, he felt the Lord calling him to become a missionary to New Spain (Mexico). On the fateful day of his departure from his large Franciscan monastery, he kissed the feet of all his brother Franciscans, from the oldest to the youngest. He then boarded a ship and sailed away from his native island for the first time and the last time. He would never see his family again. Our saint's life began in earnest in middle age. Long years of intellectual, spiritual, and ascetic preparation steeled his body, mind, and will for the rigors to come.Arriving in the port of Veracruz, Father Serra walked hundreds of miles to Mexico City rather than travel on horseback. Along this first of many treks, he was bitten by either a snake or a spider and developed an open wound that never healed, causing him near constant pain for the rest of his life. Father Serra spent the first several years of his missionary life in a mountainous region of Central Mexico among an indigenous population that had encountered Spaniards, and the Catholic religion, two centuries before. Father Serra wanted a rawer missionary experience. He wanted to meet and convert pagans who knew nothing of Christianity. After years of faithful service as a missionary, church builder, preacher, and teacher in Central Mexico, Father Junipero finally had his chance. The Franciscans were tasked with leading the religious dimension of the first great Spanish expedition into Alta California, the present day American state. If Father Serra had never gone to California, he may still have been a saint, but one known to God alone. It was the challenge of California that made Father Junipero into Saint Junipero.Already in his mid-fifties, Father Serra was the head priest of a large migration of men, women, soldiers, cattle, and provisions whose goal was to establish Spanish Catholic settlements in California. Integral to this cultural and evangelical effort was the founding of California's missions, the vast farms, cattle ranches, churches, communities, and schools that have left such an enduring mark on California. For the last fifteen years of his life, Saint Junipero was seemingly everywhere in California—walking, confirming, working, building, preaching, fasting, planning, sailing, writing, arguing, founding, and praying. He exhausted his poor, emaciated body. He was recognized by all as the indispensable man. Father Junipero died quietly at the San Carlos Mission in Carmel just as the United States was becoming a country on the other side of the continent. He did for the West Coast what George Washington and better known founders did for the East Coast. He founded a society, in all of its complexity. Decades later, Americans migrated to far-off California, newly incorporated into the federal union, looking for gold, and were surprised to discover a distinctive culture as rugged, layered, and rich as the one they had left behind.California's foundational events were distinctly Catholic just as the Eastern colonies' were distinctly Protestant. When ceremoniously inaugurating an early mission, Father Junipero said a High Mass, sang Gregorian chant, processed with an image of the Virgin Mary, and had the Spanish galleons offshore fire their cannons at the consecration. What powerful solemnity! The roots of large regions of the United States run deep into Southern, not Northern, soil, and were watered by the Catholic faith, not dissenting Protestantism. The United States was baptized Catholic but raised Protestant. Father Junipero represents the best of that “other” founding of the United States of America.Saint Junipero Serra, inspire us to follow your example of physical perseverance, doctrinal commitment, and spiritual discipline for the good of the Church. You were a model priest, missionary, and Franciscan. May we, too, be great in all that we do.

May 10: Saint John of Ávila, Priest and Doctor1499-1569Optional Memorial: Liturgical Color: WhitePatron Saint of Andalusia Spain and Spanish clergyHis humble epitaph reads “I was a sower” Some of the most passionate and daring missionaries stayed close to home. They never sailed the high seas or crossed a snow-capped mountain. Today's saint was one of them. He was an only child, and after his parents died, Fr. John sold his family property, travelled to Seville, cut all ties, and prepared to sail to New Spain (Mexico), one more wave in that surging missionary tide which crashed on Mexico's shores throughout the 1500s. But it was not to be. St. John of Ávila never walked up the ship's plank. He never crossed the ocean. While waiting for his ship in Seville, his skills as a preacher and catechist, and his obvious holiness, were noticed by the local bishop, who convinced him to preach, teach, and evangelize in Andalusia, in Spain's rugged south. Saint John then spent himself crisscrossing a region that had only recently been conquered by the Spanish crown, and so was still populated by Spanish Muslims and Jews whose conversions to Catholicism were often more matters of expedience than religious conviction. In this newly opened mission field, our saint's broad, humanistic education perfectly matched the pastoral need. Father John harmonized orthodox theology, renaissance humanism, rigorous morality, and an insightful spirituality into a powerful synthesis which, when conveyed through his compelling preaching, moved his congregations to their very cores. As John migrated through the great cities of southern Spain - Seville, Córdoba, Granada – large numbers of the faithful followed him everywhere, eager to absorb every word that flowed from his mouth or pen. People of every class, educational level, and depth of religious commitment found St. John fascinating. In his own lifetime he came to be known as “Master Ávila” for his dominance of the sacred sciences and his vigorous pastoral efforts. He converted, or led to deeper conversion, Saint John of God, founder of the Hospitaller Order, and Saint Francis Borgia, a future Master General of the Jesuits. He was a friend of Saint Ignatius of Loyola, founder of the Jesuits, and advised Saint Teresa of Ávila, foundress of the Discalced Carmelites. Despite these, and many other, personal connections to famous religious orders and their founders, St. John always remained a diocesan priest, not a religious order priest, something unusual for a priest of his era with such wide influence. Saint John's erudition and solid virtues were further buttressed by his life of abject poverty and physical suffering. He was also part of that loud, pan-European cry for church reform that preceded the Council of Trent by decades. Saint John established several seminaries and colleges, provided spiritual direction to multitudes of laity, religious and seminarians, wrote a long spiritual treatise called Audi filia (“Listen daughter”) and was invited by a bishop to attend the Council of Trent as his theological adviser, though illness prevented Saint John from making the journey. John was declared Venerable in 1759, Blessed in 1893, and Saint in 1970. Proving that saints are always contemporary, he was declared a doctor of the Church by Pope Benedict XVI in 2012 after a petition from the Spanish episcopacy for such an honor was duly studied and approved by the Vatican. The Papal Bull declaring him a Doctor of the Church states: “The teaching of John of Ávila is outstanding for its quality and precision, and its breadth and depth, which were the fruit of methodical study and contemplation together with a profound experience of supernatural realities.” In his last few years, Saint John suffered acute physical pain and was largely confined to his humble home. Confinement allowed him to finally perfect his theological and spiritual writings and to correspond with those seeking his wise counsel. The esteemed Master Ávila, a true Man of La Mancha, died clutching a crucifix, surrounded by many disciples, on May 10, 1569.Saint John of Ávila, your refined education, broad mind, and ardent love of God and Mary showed itself in all you did and said. May our lives likewise reflect our deepest Christian beliefs, inspiring our friends and families to live saintly perfection.

Since the beginning of European settlement along the Oregon Coast, people have wondered about the source of the mysterious chunks of beeswax that were continually turning up there. It seemed there was an endless supply of the stuff, slowly being released from somewhere just offshore ... century after century. The natives, when asked, shared their oral histories about the strange wax — a tale of a big ship wrecked on the shore near Nehalem Bay, from which it all came. But what kind of big ship? From where, and whither bound? And what had become of its crew? Over the years, historians and archaeologists have closed in on the answers to these questions. By the mid-20th century they had figured out that it was a Spanish galleon out of Manila, on its way to New Spain (Mexico, basically) sometime in the 1600s or 1700s, and that what remained of it — including cannons and other heavy metal artifacts, as well as, possibly, treasure — lay on the seafloor just off the north Oregon coast. But, nobody really knew which galleon it was. By the end of the 20th century, though, the historical record on the beeswax shipwreck had become badly confused and polluted. Over the years, writers and raconteurs — especially Native American storytellers hired by resort owners to entertain guests — had had some of their professional fabrications and exaggerations taken a little too seriously, and the whole subject had just about crossed over the line from archaeology to folklore studies. But in 2006, the Beeswax Wreck Project, a group of archaeologists and historians and geologists came together and decided they were going to take the topic seriously, and drill down through all the myths and legends to solve the mystery for real. And in 2918, after more than a decade of research and exploration, they joined forces with another team of researchers working on the question and published what amounts to the definitive account in the summer issue of the Oregon Historical Quarterly. (Offshore near Nehalem Bay, Tillamook County; 1693) (For text and pictures, see http://offbeatoregon.com/1807d.beeswax-wreck-mystery-solved-505.html)

This episode is the second part of Specialist Ma'asehyahu Isra-Ul's discussion of the modern conceptualization of race and whether the actors of 16th century New Spain (Mexico and its surrounding areas) could be judged by such an understanding and perspective. Though controversial, the host challenges the listener to consider how black and indigenous people of the era viewed each other and why they would have supported the Spanish in the conquest of the region (knowing that they were sealing the fates of many of their own race). If you enjoyed Pt. I and were eager to hear more, you do not want to miss this week's Pt. II episode of the Leading By History podcast! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/leadingbyhistory/support

In this episode Specialist Ma'asehyahu Isra-Ul reviews some of his research concerning Racial Betrayal in the Founding of New Spain (Mexico and surrounding territories). With the current talk of racism and the "social construct of race", it is important to examine the origins of race in the early Americas. The story of Hernán Cortés provides the historical backdrop for the discussion. His exploits, fueled by a lust for power and wealth, continued a course of action started by Christopher Columbus (Cristóbal Colón) some two decades earlier. This course of action would disrupt the indigenous population of the Americas and inspire a caste of race amidst racial confusion for the years to come. You do not want to miss this week's examination of the history of race and conquest in "the New World". --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/leadingbyhistory/support

In his Property and Dispossession: Natives, Empires and Land in Early Modern North America (Cambridge University Press, 2018), Allan Greer, Canada Research Chair in Colonial North America at McGill University in Montréal, examines the processes by which forms of land tenure emerged and natives were dispossessed from the sixteenth to the eighteenth centuries in New France (Canada), New Spain (Mexico), and New England. By focusing on land, territory, and property, he deploys the concept of ‘property formation’ to consider the ways in which Europeans and their Euro-American descendants remade New World space as they laid claim to the continent’s resources, extended the reach of empire, and established states and jurisdictions for themselves. Challenging long-held, binary assumptions of property as a single entity, which various groups did or did not possess, Greer highlights the diversity of indigenous and Euro-American property systems in the early modern period. The book’s geographic scope, comparative dimension, and placement of indigenous people on an equal plane with Europeans makes it unlike any previous study of early colonization and contact in the Americas. Ryan Tripp teaches a variety of History courses, such as Native American Cultures and History in North America, at Los Medanos Community College. He also teaches History courses for two universities. He has a Ph.D. in History from the University of California, Davis, with a double minor that includes Native American Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his Property and Dispossession: Natives, Empires and Land in Early Modern North America (Cambridge University Press, 2018), Allan Greer, Canada Research Chair in Colonial North America at McGill University in Montréal, examines the processes by which forms of land tenure emerged and natives were dispossessed from the sixteenth to the eighteenth centuries in New France (Canada), New Spain (Mexico), and New England. By focusing on land, territory, and property, he deploys the concept of ‘property formation’ to consider the ways in which Europeans and their Euro-American descendants remade New World space as they laid claim to the continent’s resources, extended the reach of empire, and established states and jurisdictions for themselves. Challenging long-held, binary assumptions of property as a single entity, which various groups did or did not possess, Greer highlights the diversity of indigenous and Euro-American property systems in the early modern period. The book’s geographic scope, comparative dimension, and placement of indigenous people on an equal plane with Europeans makes it unlike any previous study of early colonization and contact in the Americas. Ryan Tripp teaches a variety of History courses, such as Native American Cultures and History in North America, at Los Medanos Community College. He also teaches History courses for two universities. He has a Ph.D. in History from the University of California, Davis, with a double minor that includes Native American Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his Property and Dispossession: Natives, Empires and Land in Early Modern North America (Cambridge University Press, 2018), Allan Greer, Canada Research Chair in Colonial North America at McGill University in Montréal, examines the processes by which forms of land tenure emerged and natives were dispossessed from the sixteenth to the eighteenth centuries in New France (Canada), New Spain (Mexico), and New England. By focusing on land, territory, and property, he deploys the concept of ‘property formation' to consider the ways in which Europeans and their Euro-American descendants remade New World space as they laid claim to the continent's resources, extended the reach of empire, and established states and jurisdictions for themselves. Challenging long-held, binary assumptions of property as a single entity, which various groups did or did not possess, Greer highlights the diversity of indigenous and Euro-American property systems in the early modern period. The book's geographic scope, comparative dimension, and placement of indigenous people on an equal plane with Europeans makes it unlike any previous study of early colonization and contact in the Americas. Ryan Tripp teaches a variety of History courses, such as Native American Cultures and History in North America, at Los Medanos Community College. He also teaches History courses for two universities. He has a Ph.D. in History from the University of California, Davis, with a double minor that includes Native American Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his Property and Dispossession: Natives, Empires and Land in Early Modern North America (Cambridge University Press, 2018), Allan Greer, Canada Research Chair in Colonial North America at McGill University in Montréal, examines the processes by which forms of land tenure emerged and natives were dispossessed from the sixteenth to the eighteenth centuries in New France (Canada), New Spain (Mexico), and New England. By focusing on land, territory, and property, he deploys the concept of ‘property formation' to consider the ways in which Europeans and their Euro-American descendants remade New World space as they laid claim to the continent's resources, extended the reach of empire, and established states and jurisdictions for themselves. Challenging long-held, binary assumptions of property as a single entity, which various groups did or did not possess, Greer highlights the diversity of indigenous and Euro-American property systems in the early modern period. The book's geographic scope, comparative dimension, and placement of indigenous people on an equal plane with Europeans makes it unlike any previous study of early colonization and contact in the Americas. Ryan Tripp teaches a variety of History courses, such as Native American Cultures and History in North America, at Los Medanos Community College. He also teaches History courses for two universities. He has a Ph.D. in History from the University of California, Davis, with a double minor that includes Native American Studies.

In his Property and Dispossession: Natives, Empires and Land in Early Modern North America (Cambridge University Press, 2018), Allan Greer, Canada Research Chair in Colonial North America at McGill University in Montréal, examines the processes by which forms of land tenure emerged and natives were dispossessed from the sixteenth to the eighteenth centuries in New France (Canada), New Spain (Mexico), and New England. By focusing on land, territory, and property, he deploys the concept of ‘property formation’ to consider the ways in which Europeans and their Euro-American descendants remade New World space as they laid claim to the continent’s resources, extended the reach of empire, and established states and jurisdictions for themselves. Challenging long-held, binary assumptions of property as a single entity, which various groups did or did not possess, Greer highlights the diversity of indigenous and Euro-American property systems in the early modern period. The book’s geographic scope, comparative dimension, and placement of indigenous people on an equal plane with Europeans makes it unlike any previous study of early colonization and contact in the Americas. Ryan Tripp teaches a variety of History courses, such as Native American Cultures and History in North America, at Los Medanos Community College. He also teaches History courses for two universities. He has a Ph.D. in History from the University of California, Davis, with a double minor that includes Native American Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his Property and Dispossession: Natives, Empires and Land in Early Modern North America (Cambridge University Press, 2018), Allan Greer, Canada Research Chair in Colonial North America at McGill University in Montréal, examines the processes by which forms of land tenure emerged and natives were dispossessed from the sixteenth to the eighteenth centuries in New France (Canada), New Spain (Mexico), and New England. By focusing on land, territory, and property, he deploys the concept of ‘property formation' to consider the ways in which Europeans and their Euro-American descendants remade New World space as they laid claim to the continent's resources, extended the reach of empire, and established states and jurisdictions for themselves. Challenging long-held, binary assumptions of property as a single entity, which various groups did or did not possess, Greer highlights the diversity of indigenous and Euro-American property systems in the early modern period. The book's geographic scope, comparative dimension, and placement of indigenous people on an equal plane with Europeans makes it unlike any previous study of early colonization and contact in the Americas. Ryan Tripp teaches a variety of History courses, such as Native American Cultures and History in North America, at Los Medanos Community College. He also teaches History courses for two universities. He has a Ph.D. in History from the University of California, Davis, with a double minor that includes Native American Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his Property and Dispossession: Natives, Empires and Land in Early Modern North America (Cambridge University Press, 2018), Allan Greer, Canada Research Chair in Colonial North America at McGill University in Montréal, examines the processes by which forms of land tenure emerged and natives were dispossessed from the sixteenth to the eighteenth centuries in New France (Canada), New Spain (Mexico), and New England. By focusing on land, territory, and property, he deploys the concept of ‘property formation’ to consider the ways in which Europeans and their Euro-American descendants remade New World space as they laid claim to the continent’s resources, extended the reach of empire, and established states and jurisdictions for themselves. Challenging long-held, binary assumptions of property as a single entity, which various groups did or did not possess, Greer highlights the diversity of indigenous and Euro-American property systems in the early modern period. The book’s geographic scope, comparative dimension, and placement of indigenous people on an equal plane with Europeans makes it unlike any previous study of early colonization and contact in the Americas. Ryan Tripp teaches a variety of History courses, such as Native American Cultures and History in North America, at Los Medanos Community College. He also teaches History courses for two universities. He has a Ph.D. in History from the University of California, Davis, with a double minor that includes Native American Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his Property and Dispossession: Natives, Empires and Land in Early Modern North America (Cambridge University Press, 2018), Allan Greer, Canada Research Chair in Colonial North America at McGill University in Montréal, examines the processes by which forms of land tenure emerged and natives were dispossessed from the sixteenth to the eighteenth centuries in New France (Canada), New Spain (Mexico), and New England. By focusing on land, territory, and property, he deploys the concept of ‘property formation’ to consider the ways in which Europeans and their Euro-American descendants remade New World space as they laid claim to the continent’s resources, extended the reach of empire, and established states and jurisdictions for themselves. Challenging long-held, binary assumptions of property as a single entity, which various groups did or did not possess, Greer highlights the diversity of indigenous and Euro-American property systems in the early modern period. The book’s geographic scope, comparative dimension, and placement of indigenous people on an equal plane with Europeans makes it unlike any previous study of early colonization and contact in the Americas. Ryan Tripp teaches a variety of History courses, such as Native American Cultures and History in North America, at Los Medanos Community College. He also teaches History courses for two universities. He has a Ph.D. in History from the University of California, Davis, with a double minor that includes Native American Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

Historically speaking, who you were depended on who your rulers were and the ethnic identity (including language, religion, and folkways) of “your” people. In the era of nation-states–that is, our era–these two characteristics have, for most people, been fused. Ethnic Germans live in Germany, ethnic Chinese live in China, ethnic Egyptians live in Egypt. The exceptions to this rule are two: ethnic minorities (e.g., Jews, Kurds, Uyghers, etc.) residing in nation-states and people who live in the shifting borderlands between nation-states. Omar Valerio-Jiménez‘s fascinating book River of Hope: Forging Identity and Nation in the Rio Grande Borderlands (Duke University Press, 2013) is about identity in one particularly interesting shifting borderland, that found in the Rio Grande region between New Spain/Mexico and the United States. Valerio-Jiménez shows that the people of the Rio Grande were, ethnically speaking, many: a variety of native Americans, Spanish soldiers and colonists, Mexican and American immigrants of every stripe. The border shifted back and forth; the river and its people for the most part remained, adapting to new regimes and new conditions. Just “who” they were at any given time depended on a whole variety of factors, all of which are expertly explored by Valerio-Jiménez. Listen in to our fascinating discussion. Learn more about your ad choices. Visit megaphone.fm/adchoices

Historically speaking, who you were depended on who your rulers were and the ethnic identity (including language, religion, and folkways) of “your” people. In the era of nation-states–that is, our era–these two characteristics have, for most people, been fused. Ethnic Germans live in Germany, ethnic Chinese live in China, ethnic Egyptians live in Egypt. The exceptions to this rule are two: ethnic minorities (e.g., Jews, Kurds, Uyghers, etc.) residing in nation-states and people who live in the shifting borderlands between nation-states. Omar Valerio-Jiménez‘s fascinating book River of Hope: Forging Identity and Nation in the Rio Grande Borderlands (Duke University Press, 2013) is about identity in one particularly interesting shifting borderland, that found in the Rio Grande region between New Spain/Mexico and the United States. Valerio-Jiménez shows that the people of the Rio Grande were, ethnically speaking, many: a variety of native Americans, Spanish soldiers and colonists, Mexican and American immigrants of every stripe. The border shifted back and forth; the river and its people for the most part remained, adapting to new regimes and new conditions. Just “who” they were at any given time depended on a whole variety of factors, all of which are expertly explored by Valerio-Jiménez. Listen in to our fascinating discussion. Learn more about your ad choices. Visit megaphone.fm/adchoices

Historically speaking, who you were depended on who your rulers were and the ethnic identity (including language, religion, and folkways) of “your” people. In the era of nation-states–that is, our era–these two characteristics have, for most people, been fused. Ethnic Germans live in Germany, ethnic Chinese live in China, ethnic Egyptians live in Egypt. The exceptions to this rule are two: ethnic minorities (e.g., Jews, Kurds, Uyghers, etc.) residing in nation-states and people who live in the shifting borderlands between nation-states. Omar Valerio-Jiménez‘s fascinating book River of Hope: Forging Identity and Nation in the Rio Grande Borderlands (Duke University Press, 2013) is about identity in one particularly interesting shifting borderland, that found in the Rio Grande region between New Spain/Mexico and the United States. Valerio-Jiménez shows that the people of the Rio Grande were, ethnically speaking, many: a variety of native Americans, Spanish soldiers and colonists, Mexican and American immigrants of every stripe. The border shifted back and forth; the river and its people for the most part remained, adapting to new regimes and new conditions. Just “who” they were at any given time depended on a whole variety of factors, all of which are expertly explored by Valerio-Jiménez. Listen in to our fascinating discussion. Learn more about your ad choices. Visit megaphone.fm/adchoices

Historically speaking, who you were depended on who your rulers were and the ethnic identity (including language, religion, and folkways) of “your” people. In the era of nation-states–that is, our era–these two characteristics have, for most people, been fused. Ethnic Germans live in Germany, ethnic Chinese live in China, ethnic Egyptians live in Egypt. The exceptions to this rule are two: ethnic minorities (e.g., Jews, Kurds, Uyghers, etc.) residing in nation-states and people who live in the shifting borderlands between nation-states. Omar Valerio-Jiménez‘s fascinating book River of Hope: Forging Identity and Nation in the Rio Grande Borderlands (Duke University Press, 2013) is about identity in one particularly interesting shifting borderland, that found in the Rio Grande region between New Spain/Mexico and the United States. Valerio-Jiménez shows that the people of the Rio Grande were, ethnically speaking, many: a variety of native Americans, Spanish soldiers and colonists, Mexican and American immigrants of every stripe. The border shifted back and forth; the river and its people for the most part remained, adapting to new regimes and new conditions. Just “who” they were at any given time depended on a whole variety of factors, all of which are expertly explored by Valerio-Jiménez. Listen in to our fascinating discussion. Learn more about your ad choices. Visit megaphone.fm/adchoices

Historically speaking, who you were depended on who your rulers were and the ethnic identity (including language, religion, and folkways) of “your” people. In the era of nation-states–that is, our era–these two characteristics have, for most people, been fused. Ethnic Germans live in Germany, ethnic Chinese live in China, ethnic Egyptians live in Egypt. The exceptions to this rule are two: ethnic minorities (e.g., Jews, Kurds, Uyghers, etc.) residing in nation-states and people who live in the shifting borderlands between nation-states. Omar Valerio-Jiménez‘s fascinating book River of Hope: Forging Identity and Nation in the Rio Grande Borderlands (Duke University Press, 2013) is about identity in one particularly interesting shifting borderland, that found in the Rio Grande region between New Spain/Mexico and the United States. Valerio-Jiménez shows that the people of the Rio Grande were, ethnically speaking, many: a variety of native Americans, Spanish soldiers and colonists, Mexican and American immigrants of every stripe. The border shifted back and forth; the river and its people for the most part remained, adapting to new regimes and new conditions. Just “who” they were at any given time depended on a whole variety of factors, all of which are expertly explored by Valerio-Jiménez. Listen in to our fascinating discussion. Learn more about your ad choices. Visit megaphone.fm/adchoices

Historically speaking, who you were depended on who your rulers were and the ethnic identity (including language, religion, and folkways) of “your” people. In the era of nation-states–that is, our era–these two characteristics have, for most people, been fused. Ethnic Germans live in Germany, ethnic Chinese live in China, ethnic Egyptians live in Egypt. The exceptions to this rule are two: ethnic minorities (e.g., Jews, Kurds, Uyghers, etc.) residing in nation-states and people who live in the shifting borderlands between nation-states. Omar Valerio-Jiménez‘s fascinating book River of Hope: Forging Identity and Nation in the Rio Grande Borderlands (Duke University Press, 2013) is about identity in one particularly interesting shifting borderland, that found in the Rio Grande region between New Spain/Mexico and the United States. Valerio-Jiménez shows that the people of the Rio Grande were, ethnically speaking, many: a variety of native Americans, Spanish soldiers and colonists, Mexican and American immigrants of every stripe. The border shifted back and forth; the river and its people for the most part remained, adapting to new regimes and new conditions. Just “who” they were at any given time depended on a whole variety of factors, all of which are expertly explored by Valerio-Jiménez. Listen in to our fascinating discussion. Learn more about your ad choices. Visit megaphone.fm/adchoices

Historically speaking, who you were depended on who your rulers were and the ethnic identity (including language, religion, and folkways) of “your” people. In the era of nation-states–that is, our era–these two characteristics have, for most people, been fused. Ethnic Germans live in Germany, ethnic Chinese live in China, ethnic Egyptians live in Egypt. The exceptions to this rule are two: ethnic minorities (e.g., Jews, Kurds, Uyghers, etc.) residing in nation-states and people who live in the shifting borderlands between nation-states. Omar Valerio-Jiménez‘s fascinating book River of Hope: Forging Identity and Nation in the Rio Grande Borderlands (Duke University Press, 2013) is about identity in one particularly interesting shifting borderland, that found in the Rio Grande region between New Spain/Mexico and the United States. Valerio-Jiménez shows that the people of the Rio Grande were, ethnically speaking, many: a variety of native Americans, Spanish soldiers and colonists, Mexican and American immigrants of every stripe. The border shifted back and forth; the river and its people for the most part remained, adapting to new regimes and new conditions. Just “who” they were at any given time depended on a whole variety of factors, all of which are expertly explored by Valerio-Jiménez. Listen in to our fascinating discussion. Learn more about your ad choices. Visit megaphone.fm/adchoices