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BOOK REVIEWS103 American TheApalachee Indians and Mission San Luis. ByJohn H. Hann and Bonnie G. McEwan. [Native Peoples, Cultures, and Places of the Southeastern United States.] (Gainesville: University Press of Florida. 1998. Pp. xiv, 193; 120 color illustrations. $4995 clothbound; $19.95 paperback.) The only true Mississippian culture in Florida, with a ceremonial mound center at Lake Jackson, Apalachee occupied an area ideal for agriculture between the Ochlockonee and Aucilla Rivers. When visited by explorers Panfilo de Narváez in 1528 and Hernando de Soto in 1539, the chiefdom had two paramount villages, Anhaica and Ivitachuco, and a population of 50,000 to 60,000, who spoke a Muskhogean language. The founding of St. Augustine in 1565 did not immediately lead to missions in Apalachee. By the time Franciscans commenced conversions in the province in 1633, epidemic disease had reduced the population by half. Not all the Apalachee were in accord about the Spanish presence, especially after a band of soldiers arrived to act as middlemen for the governor's trade with the nations to their north. In the Apalachee Revolt of 1647 the non-Christians burned seven missions and killed the deputy governor with his family. The whole province was punished with a labor draft for service in St. Augustine. By 1675 epidemics of yellow fever and measles had reduced their numbers to 10,000, in thirteen missions. South Carolinians and Creeks combined to raid the province for slaves in 1704 during Queen Anne's War. The refugees dispersed in all directions, and the province became a "despoblado" In 1983 the State of Florida acquired fifty acres on a hill in Tallahassee and launched an ambitious program of archaeological and historical research and museum interpretation, for the hilltop was the site of the Spanish-period mission of San Luis, religious and military center of long-lost Apalachee province and at one time the only Spanish settlement outside St. Augustine. Mission San Luis is now an archaeological park and museum, with a living history program and outdoor exhibits to interpret the site's material life and reconstructed buildings: a church, a friary, the fort, three Spanish houses, a chief's house, and, dwarfing other structures, a council house 120 feet in diameter, the largest historic-period Indian building ever found in the Southeast and evidence ofthe survival of native authority. Providing fine-grained information about the seventeenth-century province and its capital, this book is a product of the partnership which prevails in Florida between historical archaeologists and historians. Bonnie G. McEwan is Mission San Luis's director of archaeology;John H. Hann, author ofApalachee: The Land between the Rivers (1988) and books on the Calusa and Timucua Indians , is its research historian. Thanks to the thrifty reuse of exhibit paintings, drawings, and digital art, the volume is copiously illustrated. This feature, along with an easy-to-read layout, clear style, and a focus on real people, makes the book accessible to the younger reader. The more sophisticated reader will recognize the fruits of years of scholarly research on every page. 104BOOK REVIEWS Unlike the missions of California and Paraguay,Florida missions were not economic enterprises dominated by friars, nor were Spanish settlers numerous enough to overwhelm their hosts. The Apalachee Indians and Mission San Luis unequivocally shows that on the strategic frontier of Florida, native cultures retained their vitality and chiefs their power. Amy Turner Bushnell College ofCharleston The Paths ofKateri's Kin. By Christopher Vecsey. [American Indian Catholics, Volume IL] (Notre Dame, Indiana: University of Notre Dame Press. 1997. Pp.xvi,392.) This is the second component of a planned trilogy with the overall title, American Indian Catholics. It is, severally and collectively, an outstanding contribution to scholarship that will set new standards in the field for quite some time to come. The first installment was On the Padres'Trail, a study of Spanish Catholicism among Native Americans, and this second contribution surveys French activities in a similar context. One anticipates the third volume as covering English efforts, thus regarding the entire oeuvre as fruit borne from seeds planted a generation earlier (1965) byJohn Tracy Ellis in Catholics in Colonial America. The author informs readers (p. xi) that...


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