By Maurice Winternitz
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Additional resources for A History of Indian Literature. Vol. I.
In this model, I differentiate among some general elements of Spanish demands that were inherent to the Iberian Roman Catholic cosmogony, others that were inserted in response to Native American negotiations outside of La Florida, and those that were direct responses to the unique negotiants whom the Spaniards encountered in La Florida. In Chapter 7 the discussion shifts to the Spaniards, speci¤cally, and to the range of Spanish and Roman Catholic cultural templates and institutions that were transposed to La Florida and that formed the negotiating base, both physically and philosophically, for their interactions with the unique Native American cultural Others.
Therefore, if one falls prey to the historiographic fallacy of post hoc, ergo propter hoc, the conclusion that Europeans were the “victors,” ergo Europeans must have had all the power, becomes inescapable: fallacious, but inescapable. Then, closely allied to the myths of total power and total victory is the myth of total destruction, that is to say, extinction. According to this myth, the “aboriginal Indians” of Florida are gone, and there are no descendants to speak with their true voices today because the Seminoles are only adopted children of Florida.
15 In all of this, their actions paralleled those of the majority of their Maskókî neighbors. Consequently, the term Maskókî peoples will be used throughout this work as the primary designator for all of those southeastern tribes that were, and remain, linguistic af¤liates of the Maskókî family, regardless of the manner in which their sixteenth- to eighteenth-century territories related to what are today discrete states of the United States. However, it is important to remember that the term Maskókî peoples is not a projection of self-representation or sociocultural objecti¤cation but, rather, an impositional construct representative of a symbolic dimension.
A History of Indian Literature. Vol. I. by Maurice Winternitz