From Basketmaker II to Pueblo II (200 BC–AD 1150), turkey husbandry flourished among Ancestral Pueblos inhabiting the northern and southern San Juan areas (300 BC–AD 1250) and the Rio Grande Valley (AD 1250– 1700) due to the ritual-symbolic importance of turkey feathers to rainmaking ideology. As primary caregivers, Ancestral Puebloan women's long-lasting social bond with domesticated turkeys was disrupted by Spanish maize and textile tribute (encomienda) systems and demands on Native labor (repartimiento) of the mid-1600s, a major factor contributing to the Pueblo Revolt of 1680. Despite the Spanish assault on their culture, Native people clandestinely practiced kachina religion by reusing turkey feather ceremonial objects, seeking refuge in ancestral mesa-top villages, and repurposing Spanish ecclesiastical materials as part of a pan-Pueblo resistance and revitalization movement. This study examines a previously overlooked form of Native resistance to Franciscan conversion efforts—“turkey girl” tales that appropriated and repurposed a Spanish religious folktale. Evidence suggests that these tales were authored by Pueblo Revolt–era war captains who attended Franciscan mission schools around the 1630s. To varying degrees, these “turkey girl” tales express nativist resistance to Franciscan conversion efforts, commitment to revitalization ideology, and pan-Pueblo ethnogenesis.

从 Basketmaker II 到 Pueblo II（公元前 200 年 - 公元 1150 年），火鸡养殖在居住在圣胡安北部和南部地区（公元前 300 年 - 公元 1250 年）和里奥格兰德河谷（公元 1250 年 - 公元 1700 年）的祖先普韦布洛人之间由于仪式而蓬勃发展- 火鸡羽毛对造雨意识形态的象征意义。作为主要照顾者，祖先普韦布洛妇女与驯养火鸡的长期社会联系被西班牙玉米和纺织品进贡 ( encomienda ) 系统以及对本土劳动力的需求 ( repartimiento) 的 1600 年代中期，这是导致 1680 年普韦布洛起义的一个主要因素。尽管西班牙对其文化进行了攻击，但土著人通过重新使用火鸡羽毛仪式用品、在祖先的台地村庄寻求庇护并重新利用它们来秘密地实践 kachina 宗教作为泛普韦布洛抵抗和振兴运动的一部分的西班牙教会材料。这项研究调查了一种以前被忽视的本土对方济各会皈依努力的抵制形式——“火鸡女孩”故事，它挪用并重新利用了西班牙宗教民间故事。有证据表明，这些故事是由普韦布洛起义时期的战争队长撰写的，他们在 1630 年代左右就读于方济各会传教学校。在不同程度上，这些“火鸡女孩”的故事表达了本土主义者对方济会皈依努力的抵制、对复兴意识形态的承诺、