In California, Indigenous hinterlands served as places of opportunity and safe harbor for Native people responding to colonization during the Mission Period (1769–1830s) and afterward. Even as Native communities visited Spanish missions in the San Francisco Bay Area, their long‐standing traditions of mobility supported novel opportunities to depart missions and seek out seasonally available foods. Hinterlands also provided contexts for Native people to conduct other social practices threatened by missionary colonialism. These were places to meet, mourn, dine, and dance. Expanding the Indigenous hinterlands concept, this article addresses the persistence of Indigenous dances. After reviewing the historical record of Native dances in California—simultaneously permitted/documented and forbidden/ignored within mission settings—I examine the archaeology of dances. Evidentiary priorities in archaeology and limited exploration of hinterland settings have impaired the study of where and how colonized people practiced their cultures. By paying closer attention to dance practice and the epistemological gaps in archaeology, Indigenous communities and archaeologists might further enhance studies of postcontact resilience and change and move closer to a decolonized archaeology. [dance, archaeology, colonialism, Indigenous peoples, California]

中文翻译：

---

“在世界边缘跳舞”：在加利福尼亚殖民地考古学中看到土著舞蹈和复原力

在加利福尼亚州，土著腹地在任务期间（1769年至1830年代）及之后，为响应殖民的土著人民提供了机会和安全港。即使原住民社区访问了旧金山湾区的西班牙使团，其悠久的机动性传统也为离开使团并寻找季节性食物提供了新的机会。辛特兰还为土著人民提供了进行宣教殖民主义威胁的其他社会习俗的环境。这些是聚会，哀悼，用餐和跳舞的地方。本文扩展了土著腹地的概念，探讨了土著舞蹈的持久性。在回顾了加利福尼亚土著舞蹈的历史记录（在任务环境中同时允许/记录和禁止/忽略）之后，我研究了舞蹈的考古学。考古学上的优先重点和对内地环境的有限探索削弱了对殖民者在何处以及如何实践其文化的研究。通过更加关注舞蹈练习和考古学的认识论差距，土著社区和考古学家可能会进一步加强对接触后复原力和变化的研究，从而更接近非殖民化的考古学。[ 通过更加关注舞蹈练习和考古学的认识论差距，土著社区和考古学家可能会进一步加强对接触后复原力和变化的研究，从而更接近非殖民化的考古学。[ 通过更加关注舞蹈练习和考古学的认识论差距，土著社区和考古学家可能会进一步加强对接触后复原力和变化的研究，从而更接近非殖民化的考古学。[舞蹈，考古学，殖民主义，土著人民，加利福尼亚州]