In their efforts to convert indigenous peoples, Franciscan friars brought the Spanish Inquisition to early-sixteenth-century Mexico. Patricia Lopes Don now investigates these trials to offer an inside look at this brief but consequential episode of Spanish methods of colonization, providing a fresh interpretation of an early period that has remained too long understudied.Drawing on previously underutilized records of Inquisition proceedings, Don examines four of the most important trials of native leaders to uncover the Franciscans' motivations for using the Inquisition and the indigenous response to it. She focuses on the consecutive impact of four trials - against nahualli Martin Ocelotl, an influential native priest; Andres Mixcoatl, an advocate of open resistance to the Franciscans; Miguel Pochtecatl Tlaylotla, a guardian of native religious artifacts; and Don Carlos of Texcoco, a native chief burned at the stake for heresy. Don reveals the heart of Bishop Zumarraga's methods of conducting the trials - including spectacular bonfires in which any native idols found in the possession of professed converts were destroyed. Don's knowledge of the contemporary Spain that shaped the friars' perspectives enables her to offer new understanding of the evolution of Franciscan attitudes toward evangelization. Bonfires of Culture reexamines important primary documents and offers a new perspective on a pivotal historical era.

Framed by theories of syncretism and revitalization, Religious Revitalization among the Kiowas examines changes in Kiowa belief and ritual in the final decades of the nineteenth century. During the height of the horse-and-bison culture, Kiowa beliefs were founded in the notion of daudau, a force permeating the universe that was accessible through vision quests. Following the end of the Southern Plains wars in 1875, the Kiowas were confined within the boundaries of the Kiowa-Comanche-Apache (Plains Apache) Reservation. As wards of the government, they witnessed the extinction of the bison herds, which led to the collapse of the Sun Dance by 1890. Though prophet movements in the 1880s had failed to restore the bison, other religions emerged to fill the void left by the loss of the Sun Dance. Kiowas now sought daudau through the Ghost Dance, Christianity, and the Peyote religion. Religious Revitalization among the Kiowas examines the historical and sociocultural conditions that spawned the new religions that arrived in Kiowa country at the end of the nineteenth century, as well as Native and non-Native reactions to them. A thorough examination of these sources reveals how resilient and adaptable the Kiowas were in the face of cultural genocide between 1883 and 1933. Although the prophet movements and the Ghost Dance were short-lived, Christianity and the Native American Church have persevered into the twenty-first century. Benjamin R. Kracht shows how Kiowa traditions and spirituality were amalgamated into the new religions, creating a distinctive Kiowa identity.