La finalidad de esta investigación es aproximarse un poco más y averiguar quiénes son los molokanos y por qué huyeron de la Rusia imperial. Con este fin es necesario buscar las fuentes de la cristiandad ortodoxa. La separación de la iglesia católica y el catolicismo griego se dio en 1054, y seiscientos años después en 1654, sobreviene otra separación entre los ortodoxos rusos, de allí surgen los “creyentes a la antigua”. En 1905, una colonia de agricultores rusos se estableció en el norte de Baja California, en el valle de Guadalupe, la cual ahora es conocida como Francisco Zarco o “colonia rusa”. Aunque este artículo no llega a una conclusión para clasificar a este grupo, se espera que este estudio ilustre el parentesco étnico entre todos los colonos del valle. Se pueden diseñar algunas líneas susceptibles para su uso posterior en las que los lugares arqueológicos sugieren la etnicidad; aunque sin contar con la información histórica
The reason for this research is to find out who were the Molokans and the reasons why they escaped from Imperial Russia. To this end, it is necessary to search in the backgrounds of the Orthodox Christianity. Separation of the Catholic Church and Greek Catholicism was in 1054, and six hundred years later, in 1654, a new division inside Russian Orthodox Church took place. The result of this new division was the “Old fashioned Christian believers”. In 1905, a colony of Russian farmers established in the North region of Baja California, in the Valle de Guadalupe, which currently is named Francisco Zarco or “Russian community”. Even though this article does not reach to a conclusion as to classify this group, it is expected that this research offers insights to discover ethnical kinships amidst all the colonizers of the valley. In a future; regardless we do not have enough historical data, some susceptible lines of action could be designed to suggest certain archeological sites that will help to explain their ethnicity.
For the prestigious Mexican historian, Miguel León-Portilla, the Yumans of Baja California were not Indians of warfare, but rather Indians of peace. In the opinion of this researcher, it was because living in the stage of fossilized-paleolithic, these Indigenous groups did not present any kind of resistance against the European colonization, making possible their easy domination and afterwards diminishment or assimilation. This paper questions these advancements not only because of their lack of technical precision, but also because they obscure the role of agency that these Indians played during the missionary period. On the contrary, this paper endorses Edward Spicer (1962) thought about resistance as present even among those groups who were not seriously engaged in significant fights against the Spanish conquerors. In the particular case of the Yuman people, this is a resistance challenging the Pueblo Indio project and its related implications in terms of sedentary lifestyle, agricultural economy and the adoption of a scheme of central authority. As we know, these patterns were opposed to those observed among the Yumans as nomads, hunters and gatherers, organized into a segmentary lineage system. Moreover, the kind of resistance described in this paper constitute what James C. Scott (1990) refers as the hidden and daily life transcripts, such as ingenuity, intelligence simulating ignorance, and irony, as well as, those economic and social practices studied by Jan Rus (1995), which include mobility and appropriation of the missionary site. All of these acts with the intention of perpetuating the presence of these Indigenous people and make possible their social reproduction.