This paper uses the 1695 revolt of the O’odham (Pima) in northern New Spain as a window into ritually inflected encounters between indigenous communities and European evangelists. A careful study of the diverse religious and military reports on the O’odham rebellion reveals a more complex rendering of native participation than the dichotomous options of conversion or rejection. Soldiers’ journals, missionary letters, and official reports not only list possible reasons for the uprising, but also help explain the long periods of relative cooperation that preceded and followed it. Even as several O’odham rejected Christian symbols and rituals in 1695, they also welcomed missionaries with crosses, accepted baptism, celebrated feasts, and constructed churches before and after the revolt. At the same time, the uprising exposed internal Jesuit ambivalence about the authenticity of indigenous sacramental participation. While priests like Eusebio Kino believed in a patient and relatively tolerant approach to existing O’odham practices, others like Francisco Xavier Mora insisted on a more immediate and thoroughgoing transformation to European norms. This disagreement and the ensuing gap between early promises and actual implementation help explain shifting O’odham strategies for negotiating missionary encounters.

中文翻译：

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Willy-Nilly Baptisms 和 Chichimeca 自由：传教士纠纷、土著欲望和 1695 年奥德姆起义

本文以 1695 年新西班牙北部奥德姆 (Pima) 的起义为窗口，了解土著社区与欧洲福音传教士之间仪式性的相遇。仔细研究关于 O'odham 叛乱的各种宗教和军事报告，揭示了比皈依或拒绝的二分选择更复杂的本土参与呈现。士兵的日记、传教士信件和官方报告不仅列出了起义的可能原因，而且有助于解释起义之前和之后的长期相对合作。即使在 1695 年，几位奥德姆拒绝了基督教的象征和仪式，他们也用十字架欢迎传教士，接受洗礼，庆祝节日，并在起义前后建造教堂。同时，起义暴露了耶稣会内部对土著圣事参与真实性的矛盾心理。虽然像尤西比奥·基诺 (Eusebio Kino) 这样的神父相信对现有的奥德姆 (O'odham) 实践采取耐心且相对宽容的方法，但弗朗西斯科·泽维尔·莫拉 (Francisco Xavier Mora) 等其他人则坚持更直接、更彻底地向欧洲规范转变。这种分歧以及随之而来的早期承诺与实际实施之间的差距有助于解释奥德姆在传教士会面谈判中不断变化的策略。