Chapter 2 examines the local context of the pueblo of El Cobre and its members’ response to the privatization of the mining estate and their ensuing enslavement. It probes the unorthodox character of this community and the villagers’ vernacular collective self-identification as “cobreros,” or natives of El Cobre, an identification that they pressed on the court to counter their captivity and make other claims. The bonds of pueblo towered over and above possible internal cleavages along formal free or slave status, class, race, and gender. The cobreros’ collective action was possible precisely because of their social bonds and (informal) organization as a pueblo. The community empowered Gregorio Cosme Osorio, one of their own, to be their apoderado or legal representative in the royal court in Madrid, a rare liaison position for a colonial racialized man and another extraordinary aspect of the case. The chapter then turns trans-local as it traces Cosme’s journey and the networks he created from El Cobre to Madrid to litigate collective freedom. The chapter also examines the financial, administrative, political, and social challenges that these colonial litigants faced in accessing the judicial arena, particularly at the imperial level.

Chapter 16 reconstructs Ilf and Petrov’s visit to the Laboratory of Anthropology in Santa Fe, New Mexico. It argues that their encounter with the Lab’s exhibits and its assistant director Kenneth Chapman did not generate new knowledge. Rather, it affirmed their assumptions about both capitalism and American Indians. Even without understanding the Lab’s current financial crisis, they highlighted the irrationality of having a Rockefeller, rather than the state, support scientific institutions. The Laboratory’s exhibits, and perhaps Chapman’s explanation of them, offered confirmation of their view of American Indians as romantic relics.

Evidence of status competition in the US Southwest is subtle and often devoid of material excess, pushing archaeologists to challenge the ways in which they think about and search for social differences. Using data from the large Mimbres site of Galaz, we focus on the concept of antecedence, a form of social status derived from being viewed as a first-comer or the descendant of first-comers. Our results suggest that while archaeology can offer insights into status and consumption in the ancient past, broadening our views of what is possible, we must be cautious in applying those insights directly to the contemporary world.