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By Alan R. Sandstrom

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Extra info for Corn Is Our Blood: Culture and Ethnic Identity in a Contemporary Aztec Indian Village

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I want to thank James M. Taggart for his extremely thoughtful suggestions on an earlier draft of the book. The anonymous reviewer for the University of Oklahoma Press also made many valuable suggestions. Finally, I want to thank my brother, John E. Sandstrom, for his worthy comments on the manuscript. I want to extend thanks to Alfonso Medellín Zeníl and Alfonso Gorbea Soto of the Instituto de Antropología, Universidad Veracruzana, for sharing the institute's data with me and for arranging permissions for traveling and working in northern Veracruz.

I have organized much of the descriptive material to clarify several key questions that underlie this study. How have the Nahuas managed to survive as a group after nearly 500 years of conquest and domination by Europeans? What are the reasons for the continuities we see in Nahua culture, and why have certain changes occurred? How are villages like Amatlán organized to resist intrusion of the national culture, and what internal distortions of village life are caused by the marginal position occupied by Indian communities in Mexico?

Ejacatl ("wind," disease-causing spirit) 269 17. ejecatl ("wind," disease-causing spirit) 270 18. ejecatl ("wind," disease-causing spirit) 270 19. ejacatl ("wind," disease-causing spirit) 271 20. mijcatsitsij ejecatl ("corpses wind") 271 21. tlasoli ejecatl ("filth wind," literally "refuse or trash wind") 272 22. xochiejecatl ("flower wind") 272 23. xochiejecatl ("flower wind") 273 24. tlasoli ejecatl ("flower wind") 273 25. apanxinolaj sihuatl (mixed Nahuatl-Spanish phrase meaning "lady of the water," literally "water lady woman") 274 26.

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