Nathan Wachtel – författare

When Nathan Wachtel, the historical anthropologist, returned to the village of Chipaya, the site of his extensive fieldwork in the Bolivian Andes, he learned a group of Uru Indians was being incarcerated and tortured for no apparent reason. Even more strangely, no one - not even his closest informant and friend - would speak about it. Wachtel discovered that a series of recent deaths and misfortunes in Chipaya had been attributed to the evil powers of the Urus, a group usually regarded with suspicion by the other ethnic groups. Those incarcerated were believed to be the chief sorcerers and vampires whose paganistic practices had brought death to Chipaya by upsetting the social order. Wachtel's investigation, told in "Gods and Vampires: Back to Chipaya", reveals much about relations between the Urus and the region's dominant ethnic groups and confronts some of the most trenchant issues in contemporary anthropology. His analysis shows that the Urus had become victims of the same set of ideals the Spanish had used, centuries before, to establish their hegemony in the region.Presented as a personal detective story, "Gods and Vampires" is Wachtel's latest work in a series studying the ongoing impact of the Spanish conquest on the Andean consciousness and social system. It should be of interest to scholars of anthropology, Latin American studies and Native American studies.

When Nathan Wachtel, the historical anthropologist, returned to the village of Chipaya, the site of his extensive fieldwork in the Bolivian Andes, he learned a group of Uru Indians was being incarcerated and tortured for no apparent reason. Even more strangely, no one - not even his closest informant and friend - would speak about it. Wachtel discovered that a series of recent deaths and misfortunes in Chipaya had been attributed to the evil powers of the Urus, a group usually regarded with suspicion by the other ethnic groups. Those incarcerated were believed to be the chief sorcerers and vampires whose paganistic practices had brought death to Chipaya by upsetting the social order. Wachtel's investigation, told in "Gods and Vampires: Back to Chipaya", reveals much about relations between the Urus and the region's dominant ethnic groups and confronts some of the most trenchant issues in contemporary anthropology. His analysis shows that the Urus had become victims of the same set of ideals the Spanish had used, centuries before, to establish their hegemony in the region.Presented as a personal detective story, "Gods and Vampires" is Wachtel's latest work in a series studying the ongoing impact of the Spanish conquest on the Andean consciousness and social system. It should be of interest to scholars of anthropology, Latin American studies and Native American studies.

This collection of essays by scholars from the Andes, Europe and the United States was originally published in the French journal Annales as a special double issue entitled The Historical Anthropology of Andean Societies. It combines the perspectives of archaeology, anthropology and history to present a complex view of Andean societies over various millenia. The unique features of the Andean landscape, the impact of the Inka state on different regions and ethnic groups, the transformations wrought through the colonial presence and the creation of nineteenth-century republics are all analysed, as are the profound continuities in some aspects of Andean culture and social organisation to the present day. The book reflects some of the most innovative research that occurred in the 1970s and 80s. Apart from its substantive interest for students of the Andes and American civilisations in general, it shows the possibility of closer collaboration between history and anthropology.

In a series of intimate and searing portraits, Nathan Wachtel traces the journeys of the seventeenth- and eighteenth-century Marranos-Spanish and Portuguese Jews who were forcibly converted to Catholicism but secretly retained their own faith. Fleeing persecution in their Iberian homeland, some sought refuge in the Americas, where they established transcontinental networks linking the New World to the Old. The Marranos-at once Jewish and Christian, outsiders and insiders-nurtured their hidden beliefs within their new communities, participating in the economic development of the early Americas while still adhering to some of the rituals and customs of their ancestors. In a testament to the partial assimilation of these new arrivals, their faith became ever more syncretic, mixing elements of Judaism with Christian practice and theology.In many cases, the combination was fatal. Wachtel relies on inquisitorial archives of trials and executions to chronicle legal and religious prosecutions for heresy. From the humble Jean Vicente to the fabulously wealthy slave trafficker Manuel Bautista Perez, from the untutored Theresa Paes de Jesus to the learned Francisco Maldonado de Silva, each unforgettable figure offers a chilling reminder of the reach of the Inquisition.Sensitive to the lingering tensions within the Marrano communities, Wachtel joins the concerns of an anthropologist to his skills as a historian, and in a stunning authorial move, he demonstrates that the faith of remembrance remains alive today in the towns of rural Brazil.

The recent wave of interest in oral history and return to the active subject as a topic in historical practice raises a number of questions about the status and function of scholarly history in our societies. This articles in this volume, originally pubished in 1990, and which originally appeared in History and Anthropology, Volume 2, Part 2, discuss what contributions, meanings and consequences emerge from scholarly history turning to living memory, and what the relationships are between history and memory.