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Despite ongoing efforts to compile both Andean khipus and their written colonial references, initiatives in this domain have emphasized the benefits of aggregation vis-à-vis preservation and diffusion, largely forgoing opportunities to analyze khipu data in aggregate. This article introduces multivariate statistical analysis to colonial khipu texts, enlisting the aid of a heretofore little-studied source: the Textos Andinos, a compilation of sixteenth-century Spanish transcriptions of Indigenous khipu "readings." The largest syntactically annotated corpus of khipu transcriptions to date is compiled. Textual interpretation informs an exegetical typology of "paper khipus"--a division of the texts into distinguishable categories. The initial typology is expanded using the outcome of its statistical evaluation. Pre- versus postconquest content and the incorporation of currency emerge as the primary distinguishing attributes of khipu transcriptions. The expanded typology in turn enables the assessment of previous hypotheses in the study of paper khipus, responding to criticisms of their generalizability; suggestions of a diminishment in khipu complexity following the Spanish conquest are revisited and corroborated to this effect. A corpus-based study of khipu transcriptions offers a promising inroad to negotiating the highly mediated conditions of their original creation while expanding the study of khipus in the early colonial Andes. The aggregative methodology is proposed to ethnohistorians as an additional strategy for complementing and enriching historical interpretation. [ABSTRACT FROM AUTHOR]

The author presented a draft of this essay as a presidential address at the 2012 meeting of the society in Springfield, Missouri. The theme of the meeting was "the apocalypse," referring to a popular belief that the Mayan calendar predicted a cataclysmic event to occur in that year. The address proposed that the apocalypse had already occurred in the sixteenth century, when the Maya and many other Indigenous groups of the Americas were devastated by diseases brought by European immigrants. The author examined how the destruction was documented in Spanish surveys called the Relaciones geográficas, which were completed after a major epidemic devastated the Indigenous population of Mesoamerica. The author did not submit the paper for publication at the time. The current pandemic has lent some modest perspective to the many epidemic diseases that have swept through the Americas since the late fifteenth century. The author submitted this revised version of the original essay after editing the content, adding notes, and citing relevant works published since 2012. [ABSTRACT FROM AUTHOR]

In honor of Ethnohistory's sixtieth anniversary, this paper compiles data on the journal and analyzes patterns and trends throughout the publication. We divided observations into four categories: (1) authorship of each article, particularly focusing on gender in authorship and coauthorship, (2) the region represented in each article, (3) the topic, and (4) data sources used by the author(s). We then analyzed each category in representative ten-year intervals from 1954 to 2013. Such data reveals trends that mirror intellectual, scholarly, and demographic changes in the social sciences overall. Female authorship, for example, steadily increases until the most recent decade, while coauthorship shows steady growth in raw numbers, but still represents a varying percentage with each decade. The North American region composes the majority of regional representation since the beginning, but Latin American regional representation as well as that outside of the Americas, shows significant increases over time. Meanwhile, fluctuating topics and data sources demonstrate diversification and expanding breadth within Ethnohistory. [ABSTRACT FROM AUTHOR]

Only one of two opening compositions in the Codex Xolotl has been recognized. The conventional version shows the entry of Xolotl, Nopaltzin, and six lesser rulers into the Basin of Mexico from near Tula, Hidalgo, followed by settlement at Xoloc and later a place that will become Tenayuca. The manuscript’s two larger fragments, assembled correctly for the first time, show Xolotl and Nopaltzin observing and moving across a more settled eastern basin into regions to the south ranging from Puebla to Morelos, notably including Cuernavaca. At the same time, they and their six followers are shown settled among caves in the western basin around the future Tenayuca. The two Chichimecs attract fellow Chichimecs from the Cuernavaca region to the Tepetlaoztoc region and trouble ensues. These two realizations of a Chichimec vision of empire are well recorded by the remarkable Aztec graphic communication system. Its portrayal of changes to different ways of life over the centuries reveals an interplay of an oral gathering and hunting culture with a settled society, recording the Chichimec experience and their own way of life with their combined oral and graphic system. Elements of the Chichimecs’ visions of empire endure throughout the Codex Xolotl as its messaging power shines across the contact period and into early colonial times. [ABSTRACT FROM AUTHOR]

The manuscript known as the Ritual of the Bacabs is a rare corpus of Yucatec Maya-language incantations and medical remedies put to paper in the eighteenth century. When a given instance of discourse such as a healing incantation is put into writing, it is rendered as a detachable unit of text that can be lifted out of its interactional setting so that it may be successfully recontextualized in future performances. Deciding what signs are essential to convey in writing requires a judgment about what constitutes an effective performance of the text. Such a judgment is based in a group's semiotic ideologies. In this essay I examine the role of semiotic ideologies in colonial Maya literacy through an analysis of abbreviation conventions, metalinguistic commentary, and the various kinds of signs explicitly employed in these written incantations' performance: "speech" (tħan); "written character" (uoh); and "icon" (uayasba). [ABSTRACT FROM AUTHOR]