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Research Assignment
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Research Assignment- Caudillo versus the Nation State Source 1: Juan Manuel de Rosas: Authoritarian Caudillo and Primitive Populist by Jeffrey M. ShumwayIn Juan Manuel de Rosas: Authoritarian Caudillo and Primitive Populist, Jeffrey M. Shumway, explore... read full post >>
Research Assignment
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Research Assignment- Caudillo versus the Nation State
Source 1: Juan Manuel de Rosas: Authoritarian Caudillo and Primitive Populist by Jeffrey M. Shumway
In Juan Manuel de Rosas: Authoritarian Caudillo and Primitive Populist, Jeffrey M. Shumway, explores the two opposing factors that maintained the power of Juan Manuel de Rosas’s rule: violent control and cultural association. Rosas’s number one goal was to restore order and stability to Argentina, which he saw as a state of anarchy due to the Unitarians.
On the violent side of his rule, to gain authoritative control Rosas did not tolerate any form of opposition. Those who spoke against his will were tracked down by assassins and brutally murdered. The most common form of violent murder that took place was the butcher-like slitting of throats, inspiration for Echeverria’s metaphor of “The Slaughterhouse.” Other torturous killings included “waistcoating,” which Shumway describes as sewing up the victim in a rawhide and leaving them out on the plains to die. It is hard to believe that someone who induced so much hatred and terror could remain in power, however Rosas’s tactics to gain a following created just as strong feelings of love and loyalty.
Shumway explains how, in this light, Rosas gained cultural associations through conforming himself to the lifestyles and interests of different sub groups.
Rosas believed that the key to maintaining order was to control the lower class, and allow them some form of voice. He understood this to be because in times of civil unrest the rich and powerful are inherently blamed by those who have less. In order to avoid this disdain he appropriated himself to the lifestyles and interests of groups such as the Afro-Argentinos, the rural population, and the Indigenous communities. Rosas reached out and communicated to these groups, offering them jobs and benefits within his law.
He strongly identified with the rural population because of his wealthy rancher status, and adopted gaucho dress and habits. For instance he would subject himself to his own punishments such as getting lashes for forgetting to bring his lasso to the fields. Gauchos, who placed a strong moral emphasis on equality and dignity, empathized with this. Rosas would even dine and converse with the gaucho men as well as indigenous communities. He spoke some of the indigenous languages, and formed personal relationships with some of the chiefs.
Shumway concludes his article with a very interesting modern debate over whether or not to rename part of Sarmiento street in Buenos Aires after Juan Manuel de Rosas. This surfaces the important debate of whether or not Rosas, along with other caudillos, should be recognized for any good that they did despite their violent tactics.
It seems there still exists a large divide between calling Rosas a “tyrant” or “hero.” A more modern, diplomatic school of thought called La nueva escuela histórica paints caudillos as neither black nor white, but as complex figures. It is interesting when retelling history what is told and what is left out, because if caudillos were only recounted by their followers, or only recounted by their opposition, they would not even seem possibly embodied in the same figure.
Source 2: Making Sense of Caudillos and “Revolutions” in Nineteenth century Latin America by John Charles Chasteen
Making Sense of Caudillos and “Revolutions in Nineteenth century Latin America by John Charles Chasteen was a good general look at Caudillos, and how the term can have different implications depending on the location and time period. Chasteen defines caudillo as: “a man with a personal following largely independent of any institutional leadership role.” Caudillos were mostly military men, but they varied in background status. For example, Juan Manuel de Rosas of Argentina was a powerful, wealthy landowner before his political rise, whereas Antonio Lopez de Santa Anna of Mexico gained his fortune and status after his political rise.
Caudillos formed a tiered society in which they existed at the top. Directly beneath them were their powerful supporters, then the followers of these powerful supporters, and then the working class. It doesn’t seem that race was necessarily a determinant of where individuals rested on the tier because caudillos varied in ethnic background. Central America was dominated by a liberal white Creole caudillo, and conservative mestizo caudillo. In Venezuela Jose Antonio Paez shared African descent. Chasteen explains the main overarching factor was that they were individuals who “had a talent for gaining other people’s confidence and loyalty.” It was a time dominated by patronage, or competition of social networks.
The “revolutions” that occurred during the nineteenth century were a matter of physical, often violent involvements of what was considered political participation. I found it interesting that not many of these revolutions instilled social change or progression, but instead was part of a cycle of elites abusing power, and being taken over by those who aspire to take their place. How a caudillo displayed and proved himself during a revolution was key in whether or not he would win over the affection of the people. He must parade himself through the cities and countryside gaining a following, and in battle he must fight with a commanding physical presence. His resulting fate was typically either to be forced into exile, or to be put into office. If a caudillo gained office, he would start by providing benefits that would trickle down the social tier that he had created. Powerful supporters would directly gain some of the wealth of office, and then in turn pass wealth down to their followers, who would pass it on to their own etc.
Chasteen explains that this form of revolution was a constant threat, a political cycle that was so predominant it formed the political process. Brazil is one exception to this general rule because of the size and diversity had less political revolutions and violence. With less incentive and a lack of firearms, the death tolls in Brazil were much lower.
The rest of the article was a series of documents, most of them autobiographical writings of caudillos themselves from different countries. One thing that surprised me was that caudillos tended to express emotional sensitivity as well as tendency towards self-sacrifice. I think this is what made them more likable, relatable characters to many. read full post >>research on Juan Ginés de Sepúlveda y Barolomé de las Casas
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De Las Casas, Bartolome. Brevísima Relación de la Destruición de las Indias. Ed. André Saint-Lu. Madrid: Cátedra. 1996: 75-83
By observation and witness Bartolome de Las Casas documented and explained in detail the colonial progression of the New world and the impacts it had on the native populations. He was one of the original European explorers who founded Isla Española (Haiti). This document, written in 1550, explains how the indigenous people were treated during the colonization period.
According to Las Casas, upon arrival the island was immensely populated with peaceful people, the Indios, who served the Christians with their best interest. They were so happy and humble, and easy to subject. They were such a fragile people whom would die from any sickness and they had very limited eating habits. Las Casas viewed the indigenous people from a Christian perspective and claimed that they would be the most wonderful people in the world if they only knew God. It is to say that they would be completely apt and capable to adopt Christianity as their belief system.
The article continues with a description of the near genocide of the Indigenous population and their enslavement under colonial rule. The islands became deserted of the millions of people that inhabited them before. The people died from two primary causes. The first was by the unjust and tyrannical wars, and the other was from the sufferings of harsh servitudes so cruel no man should ever have to endure such a punishment.
He suggests that the main cause for such a genocide was merely for the extraction of gold and riches within a quick timespan which was directly motivated by greed and ambition. Las Casas emphasizes the fact that the indigenous people were not given a chance to cleanse their sins before they were murdered, as they were killed without faith or sacrament.
The second section of the report describes the occurrences on the Island of Española as it changed from a peaceful place to a destroyed land of war. The generous Indios gave food to the Spanish, but the Spanish continued to take more and more from greed. For example one christian would eat the food of ten Indigenous households. At the point when the Indios realized that the Christians were dangerous beings many decided to flee to the mountains, while others hid their food and their woman and children.
The massacres of profound cruelty began in the following form: The Spanish would enter the villages and spare no one, not the woman, children, the elderly or the pregnant. They would kill them by cutting their heads off and beating them. They would brake the legs of the babies and hit them with clubs. All the while smiling and making jokes they would torture them by ever more severe treatments. It was common to grill the men over a slow fire where their shrieks could be heard from far distances. At times the grilling would include four to five men. Las Casas described the Spaniards as ruthless, the enemies of human life. A law was set that every one Christian that was killed one hundred natives should be killed.
The purpose of this document was for Las Casas to report the inhumane crimes committed by the Spaniards. He creates a vivid image of the grotesque massacre in an attempt to immediately stop the wars and seek justice for the people. He was known as a protector of the Indigenous.
Juan Ginés de Sepúlveda y Barolomé de las Casas, Apología
Apología de Juan Ginés de Sepúlveda. Madrid: Editora Nacional, 1975
The Apoligía is a famous defense case between Bartolome de las Casas and Juan Ginés de Sepúlveda addressing the maltreatment of the indigenous people of the New World by the Spanish Colonizers. The first half of the document is a writing by Juan Ginés de Sepúlveda which explains his side of the Controversy of Valladiolid in 1550. Sepúlveda provides certain justifications for the cruel and brutal abuses suffered by the native people of Isla Española (modern day Haiti) during colonialism. When reading this document it is important to keep in mind that Sepúlveda never traveled to the New World and never witnessed the cruelty himself.
Sepúlveda’s argument is primarily supported a strong christian religious backing and by Aristotle's Natural Law. The law states that those of lesser intelligence should follow and obey the wise, and this is the hierarchy designed by God. He makes an example of the Roman government; an administration of the republic which elected the most intelligent individuals as representatives hence their great success and dominance over other nations. His first argument expresses that the native people were ignorant, unmanageable and disobedient due to their lack of education. The natives were barbaric savages that lacked capacity and rational. The Natural Law states that such people are obliged to obey an empire of higher civilization. They are the ‘Natural Slaves’ of the Christian hierarchy.
His second argument explains that the indigenous people must be punished in their own nature because they have committed many sings against God. Their greatest sins consisted of the worshiping of idols and the ritualistic customs of sacrificing men. Thirdly he concludes that war is necessary to prevent and avoid other injustices from occurring. According to the Natural Law of Aristotle and civil rights a war of terror shall be applied to the disobedient to teach them virtue the value of moral. He references the bible when saying ‘God orders that all men take care of their neighbor’, and concludes that because the natives are barbaric and undomesticated they are putting in danger the Spaniards to whom must protect one another. His last argument is for the dispersal and diffusion of the Christian religion. Once control has been established the preaching of the Evangelist of Christ must occur.
The greatest critique of Sepúlveda's arguments is his own ignorance. Sepúlveda makes conclusions upon things he had never seen or taken a part in, thus completely undermines his entire argument.
read full post >>
According to Las Casas, upon arrival the island was immensely populated with peaceful people, the Indios, who served the Christians with their best interest. They were so happy and humble, and easy to subject. They were such a fragile people whom would die from any sickness and they had very limited eating habits. Las Casas viewed the indigenous people from a Christian perspective and claimed that they would be the most wonderful people in the world if they only knew God. It is to say that they would be completely apt and capable to adopt Christianity as their belief system.
The article continues with a description of the near genocide of the Indigenous population and their enslavement under colonial rule. The islands became deserted of the millions of people that inhabited them before. The people died from two primary causes. The first was by the unjust and tyrannical wars, and the other was from the sufferings of harsh servitudes so cruel no man should ever have to endure such a punishment.
He suggests that the main cause for such a genocide was merely for the extraction of gold and riches within a quick timespan which was directly motivated by greed and ambition. Las Casas emphasizes the fact that the indigenous people were not given a chance to cleanse their sins before they were murdered, as they were killed without faith or sacrament.
The second section of the report describes the occurrences on the Island of Española as it changed from a peaceful place to a destroyed land of war. The generous Indios gave food to the Spanish, but the Spanish continued to take more and more from greed. For example one christian would eat the food of ten Indigenous households. At the point when the Indios realized that the Christians were dangerous beings many decided to flee to the mountains, while others hid their food and their woman and children.
The massacres of profound cruelty began in the following form: The Spanish would enter the villages and spare no one, not the woman, children, the elderly or the pregnant. They would kill them by cutting their heads off and beating them. They would brake the legs of the babies and hit them with clubs. All the while smiling and making jokes they would torture them by ever more severe treatments. It was common to grill the men over a slow fire where their shrieks could be heard from far distances. At times the grilling would include four to five men. Las Casas described the Spaniards as ruthless, the enemies of human life. A law was set that every one Christian that was killed one hundred natives should be killed.
The purpose of this document was for Las Casas to report the inhumane crimes committed by the Spaniards. He creates a vivid image of the grotesque massacre in an attempt to immediately stop the wars and seek justice for the people. He was known as a protector of the Indigenous.
Juan Ginés de Sepúlveda y Barolomé de las Casas, Apología
Apología de Juan Ginés de Sepúlveda. Madrid: Editora Nacional, 1975
Sepúlveda’s argument is primarily supported a strong christian religious backing and by Aristotle's Natural Law. The law states that those of lesser intelligence should follow and obey the wise, and this is the hierarchy designed by God. He makes an example of the Roman government; an administration of the republic which elected the most intelligent individuals as representatives hence their great success and dominance over other nations. His first argument expresses that the native people were ignorant, unmanageable and disobedient due to their lack of education. The natives were barbaric savages that lacked capacity and rational. The Natural Law states that such people are obliged to obey an empire of higher civilization. They are the ‘Natural Slaves’ of the Christian hierarchy.
His second argument explains that the indigenous people must be punished in their own nature because they have committed many sings against God. Their greatest sins consisted of the worshiping of idols and the ritualistic customs of sacrificing men. Thirdly he concludes that war is necessary to prevent and avoid other injustices from occurring. According to the Natural Law of Aristotle and civil rights a war of terror shall be applied to the disobedient to teach them virtue the value of moral. He references the bible when saying ‘God orders that all men take care of their neighbor’, and concludes that because the natives are barbaric and undomesticated they are putting in danger the Spaniards to whom must protect one another. His last argument is for the dispersal and diffusion of the Christian religion. Once control has been established the preaching of the Evangelist of Christ must occur.
The greatest critique of Sepúlveda's arguments is his own ignorance. Sepúlveda makes conclusions upon things he had never seen or taken a part in, thus completely undermines his entire argument.
research on Juan Ginés de Sepúlveda y Barolomé de las Casas
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De Las Casas, Bartolome. Brevísima Relación de la Destruición de las Indias. Ed. André Saint-Lu. Madrid: Cátedra. 1996: 75-83
By observation and witness Bartolome de Las Casas documented and explained in detail the colonial progression of the New world and the impacts it had on the native populations. He was one of the original European explorers who founded Isla Española (Haiti). This document, written in 1550, explains how the indigenous people were treated during the colonization period.
According to Las Casas, upon arrival the island was immensely populated with peaceful people, the Indios, who served the Christians with their best interest. They were so happy and humble, and easy to subject. They were such a fragile people whom would die from any sickness and they had very limited eating habits. Las Casas viewed the indigenous people from a Christian perspective and claimed that they would be the most wonderful people in the world if they only knew God. It is to say that they would be completely apt and capable to adopt Christianity as their belief system.
The article continues with a description of the near genocide of the Indigenous population and their enslavement under colonial rule. The islands became deserted of the millions of people that inhabited them before. The people died from two primary causes. The first was by the unjust and tyrannical wars, and the other was from the sufferings of harsh servitudes so cruel no man should ever have to endure such a punishment.
He suggests that the main cause for such a genocide was merely for the extraction of gold and riches within a quick timespan which was directly motivated by greed and ambition. Las Casas emphasizes the fact that the indigenous people were not given a chance to cleanse their sins before they were murdered, as they were killed without faith or sacrament.
The second section of the report describes the occurrences on the Island of Española as it changed from a peaceful place to a destroyed land of war. The generous Indios gave food to the Spanish, but the Spanish continued to take more and more from greed. For example one christian would eat the food of ten Indigenous households. At the point when the Indios realized that the Christians were dangerous beings many decided to flee to the mountains, while others hid their food and their woman and children.
The massacres of profound cruelty began in the following form: The Spanish would enter the villages and spare no one, not the woman, children, the elderly or the pregnant. They would kill them by cutting their heads off and beating them. They would brake the legs of the babies and hit them with clubs. All the while smiling and making jokes they would torture them by ever more severe treatments. It was common to grill the men over a slow fire where their shrieks could be heard from far distances. At times the grilling would include four to five men. Las Casas described the Spaniards as ruthless, the enemies of human life. A law was set that every one Christian that was killed one hundred natives should be killed.
The purpose of this document was for Las Casas to report the inhumane crimes committed by the Spaniards. He creates a vivid image of the grotesque massacre in an attempt to immediately stop the wars and seek justice for the people. He was known as a protector of the Indigenous.
Juan Ginés de Sepúlveda y Barolomé de las Casas, Apología
Apología de Juan Ginés de Sepúlveda. Madrid: Editora Nacional, 1975
The Apoligía is a famous defense case between Bartolome de las Casas and Juan Ginés de Sepúlveda addressing the maltreatment of the indigenous people of the New World by the Spanish Colonizers. The first half of the document is a writing by Juan Ginés de Sepúlveda which explains his side of the Controversy of Valladiolid in 1550. Sepúlveda provides certain justifications for the cruel and brutal abuses suffered by the native people of Isla Española (modern day Haiti) during colonialism. When reading this document it is important to keep in mind that Sepúlveda never traveled to the New World and never witnessed the cruelty himself.
Sepúlveda’s argument is primarily supported a strong christian religious backing and by Aristotle's Natural Law. The law states that those of lesser intelligence should follow and obey the wise, and this is the hierarchy designed by God. He makes an example of the Roman government; an administration of the republic which elected the most intelligent individuals as representatives hence their great success and dominance over other nations. His first argument expresses that the native people were ignorant, unmanageable and disobedient due to their lack of education. The natives were barbaric savages that lacked capacity and rational. The Natural Law states that such people are obliged to obey an empire of higher civilization. They are the ‘Natural Slaves’ of the Christian hierarchy.
His second argument explains that the indigenous people must be punished in their own nature because they have committed many sings against God. Their greatest sins consisted of the worshiping of idols and the ritualistic customs of sacrificing men. Thirdly he concludes that war is necessary to prevent and avoid other injustices from occurring. According to the Natural Law of Aristotle and civil rights a war of terror shall be applied to the disobedient to teach them virtue the value of moral. He references the bible when saying ‘God orders that all men take care of their neighbor’, and concludes that because the natives are barbaric and undomesticated they are putting in danger the Spaniards to whom must protect one another. His last argument is for the dispersal and diffusion of the Christian religion. Once control has been established the preaching of the Evangelist of Christ must occur.
The greatest critique of Sepúlveda's arguments is his own ignorance. Sepúlveda makes conclusions upon things he had never seen or taken a part in, thus completely undermines his entire argument.
read full post >>
According to Las Casas, upon arrival the island was immensely populated with peaceful people, the Indios, who served the Christians with their best interest. They were so happy and humble, and easy to subject. They were such a fragile people whom would die from any sickness and they had very limited eating habits. Las Casas viewed the indigenous people from a Christian perspective and claimed that they would be the most wonderful people in the world if they only knew God. It is to say that they would be completely apt and capable to adopt Christianity as their belief system.
The article continues with a description of the near genocide of the Indigenous population and their enslavement under colonial rule. The islands became deserted of the millions of people that inhabited them before. The people died from two primary causes. The first was by the unjust and tyrannical wars, and the other was from the sufferings of harsh servitudes so cruel no man should ever have to endure such a punishment.
He suggests that the main cause for such a genocide was merely for the extraction of gold and riches within a quick timespan which was directly motivated by greed and ambition. Las Casas emphasizes the fact that the indigenous people were not given a chance to cleanse their sins before they were murdered, as they were killed without faith or sacrament.
The second section of the report describes the occurrences on the Island of Española as it changed from a peaceful place to a destroyed land of war. The generous Indios gave food to the Spanish, but the Spanish continued to take more and more from greed. For example one christian would eat the food of ten Indigenous households. At the point when the Indios realized that the Christians were dangerous beings many decided to flee to the mountains, while others hid their food and their woman and children.
The massacres of profound cruelty began in the following form: The Spanish would enter the villages and spare no one, not the woman, children, the elderly or the pregnant. They would kill them by cutting their heads off and beating them. They would brake the legs of the babies and hit them with clubs. All the while smiling and making jokes they would torture them by ever more severe treatments. It was common to grill the men over a slow fire where their shrieks could be heard from far distances. At times the grilling would include four to five men. Las Casas described the Spaniards as ruthless, the enemies of human life. A law was set that every one Christian that was killed one hundred natives should be killed.
The purpose of this document was for Las Casas to report the inhumane crimes committed by the Spaniards. He creates a vivid image of the grotesque massacre in an attempt to immediately stop the wars and seek justice for the people. He was known as a protector of the Indigenous.
Juan Ginés de Sepúlveda y Barolomé de las Casas, Apología
Apología de Juan Ginés de Sepúlveda. Madrid: Editora Nacional, 1975
Sepúlveda’s argument is primarily supported a strong christian religious backing and by Aristotle's Natural Law. The law states that those of lesser intelligence should follow and obey the wise, and this is the hierarchy designed by God. He makes an example of the Roman government; an administration of the republic which elected the most intelligent individuals as representatives hence their great success and dominance over other nations. His first argument expresses that the native people were ignorant, unmanageable and disobedient due to their lack of education. The natives were barbaric savages that lacked capacity and rational. The Natural Law states that such people are obliged to obey an empire of higher civilization. They are the ‘Natural Slaves’ of the Christian hierarchy.
His second argument explains that the indigenous people must be punished in their own nature because they have committed many sings against God. Their greatest sins consisted of the worshiping of idols and the ritualistic customs of sacrificing men. Thirdly he concludes that war is necessary to prevent and avoid other injustices from occurring. According to the Natural Law of Aristotle and civil rights a war of terror shall be applied to the disobedient to teach them virtue the value of moral. He references the bible when saying ‘God orders that all men take care of their neighbor’, and concludes that because the natives are barbaric and undomesticated they are putting in danger the Spaniards to whom must protect one another. His last argument is for the dispersal and diffusion of the Christian religion. Once control has been established the preaching of the Evangelist of Christ must occur.
The greatest critique of Sepúlveda's arguments is his own ignorance. Sepúlveda makes conclusions upon things he had never seen or taken a part in, thus completely undermines his entire argument.
Research Project – Week 3 – The Casta Paintings
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http://www.tufs.ac.jp/ts/society/masaaki/kyositu/kogi/shiryo/Cummins_CastaPainting_2.pdf
The Casta Paintings were at their peak in the 18thcentury, playing an important role in colonial Latin America. The paintings’ goal was to classify races according to Hispanic beliefs, to provide a visual social construction of race. The Casta Paintings aimed to provide a structure which placed everyone in a specific niche in the societal hierarchy of Latin America.
The representation of a particular “category” of people, for a lack of a better word, was only possible if represented alongside the other categories. In other words, in order to understand what a “morisco” or “morisca” is, one would have to firstly understand what is meant by a “mulato” or “mulata”, as “moriscos” were the children of a Spanish parent and a Mulato or Mulata parent. Thusly, the Casta Paintings were painted and presented in series. The children born to Spanish parents - but in Latin America - were called criollos.
The Casta Paintings sought to solidify the social statuses of the different races in Latin America, placing the white Spanish at the top. Today, the paintings raise the question of socially-constructed hierarchies versus self-identification. The idea of attributing a specific social status to a specific race is preposterous. However, in the 17th century, it was race that dictated class. Studying the Casta Paintings makes us wonder if class exists as a result of biologically-induced differences in the capabilities of different races. That said, even in this day and age, social classification of different races exists – known as racial discrimination. It is still present; subtle, but very much present.
read full post >>Where would Catalina de Erauso fit in a Casta Painting? She would still be considered Spanish white, since she was born in Basque, and even fought against indigenous Latin Americans. But what about her multiple name changes, “unlady-like” tendencies to commit crimes, her self-identification as a man, and her sexuality? Would they allow her to be at the same level on the social hierarchy as the Spanish white male conquistador?
We can see how the Casta Paintings were based on a racially-discriminatory mentality, and reduced people’s worth in society, simply due to their race, something most colonists wanted. They failed to create an efficient society based on a diverse population, which would still be equal in rights and freedoms, and equal on the social ladder.
Both topics, that is, Catalina’s life journey and the short-lived organization of society by using the Casta Paintings show another side of history – that of defied social norms, especially by minorities. And the story continues today. Racial minorities, as well as people who identify as LGBTQ are still considered marginalized groups in today’s society.
Chapter 6: “America’s influence on Latin America”
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In my opinion the people South America saw the Americans as the bad guy and an enemy to Latin Americans from coming into the United States as immigrants. The United States didn’t want to have any Latin Americans on the west coast but they wanted the goods that were produced in Latin America for consumption. […] read full post >>
Research and Writing Assignment
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Source One: Afro-Latin America, 1800-2000 Citation: Andrews, George Reid. Afro-Latin America, 1800-2000. Oxford: Oxford University Press, 2004. http://lib.myilibrary.com.ezproxy.library.ubc.ca/Open.aspx?id=50188. Immigration into the Latin America region increased during the 1800s on for multiple reasons, one of the most dominate being slavery. The African population drastically increased across almost all nations located within the borders of Latin America. […] read full post >>
Research and Writing Assignment
Posted by: feedwordpress
Source One: Afro-Latin America, 1800-2000 Citation: Andrews, George Reid. Afro-Latin America, 1800-2000. Oxford: Oxford University Press, 2004. http://lib.myilibrary.com.ezproxy.library.ubc.ca/Open.aspx?id=50188. Immigration into the Latin America region increased during the 1800s on for multiple reasons, one of the most dominate being slavery. The African population drastically increased across almost all nations located within the borders of Latin America. […] read full post >>
Research project – week 3: Catalina de Erauso and the Casta Paintings
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Catalina de Erauso was born in 1592, in the Northern Spanish country of Basque, in San Sebastian. She was born into a noble, rich family, which looked something like this. Catalina was placed in a convent at the age of four, were she lived until the age of 15. After being severely beaten by a nun, Catalina ran away from the convent. She took on the name of “Francisco de Loyola”, and then set of for Panama as a cabin boy, leaving on a ship from Bilbao. As a soldier, she fought several battles, under the name of “Alonso Díaz Ramírez de Guzmán”. After being seriously wounded in a battle, Catalina confessed her secret, believing she was on her deathbed. However, she survived, and continued on to Guamango, Chile, where she enlisted in the army, serving under several captains, including her brother, whom did not recognize her. In her memoir, Catalina wrote “I remained with my brother as his aide, dining at his table for nearly three years without his ever realizing anything. I went with him sometimes to the house of a girlfriend he had there. Other times I went there without him. He found out about this and took it hard, telling me to keep away from there. He lay in wait for me and caught me at it again. When I came out he attacked me with his belt and injured my hand.”
Catalina became a second Lieutenant, fighting on the front lines. When her division’s commanding officer was killed, she took on the position of captain. Tragedy struck when she accidentally killed her brother, Captain Miguel de Erauso. Catalina dropped out of the army and fled to Peru. She became dangerously ill again, and was tended to by a rancher and her daughter. The daughter took a fancy to Catalina, but to no avail. Catalina wrote “After having me there for eight days, the good woman told me that I could stay there and be master of the house. I expressed much appreciation for the kindness she showed me in my waywardness, and offered to serve her as best I could. After a few more days she gave me to understand that she would consider it a favor if I would marry the daughter that she had there with her. The daughter was ugly as the devil, very contrary to my taste, which was always the pretty faces.” Catalina married her anyway, with the goal of getting a good dowry. She received the money before going through with the wedding ceremony and quickly fled.
Catalina spent the next several years moving around the country, stealing, picking fights, and gambling, her reputation for mischief and crimes becoming well-known. In Guamanga, after being arrested, she, at last, revealed her true identity, to a bishop named Fray Agustin de Carvaja. She settled into a convent for the next two years, after an examination which concluded that she was still a virgin. She grew restless, however, and headed back to Cadiz, Spain. She was famous in Spain. Whilst traveling in Rome, Italy, pope Urban VIII himself officially granted her the right to wear men’s clothing.
Catalina wrote her memoir between 1626 and 1630. As her journal ends in 1626, historians are unsure of the rest of her life’s journeys. What they do know is that, after passing on her estate to her sister in 1629, Catalina de Erauso returned and settled in Latin America as Antonio de Erauso.
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read full post >>________________________________________________________________________________
The Casta Paintings were at their peak in the 18thcentury, playing an important role in colonial Latin America. The paintings’ goal was to classify races according to Hispanic beliefs, to provide a visual social construction of race. The Casta Paintings aimed to provide a structure which placed everyone in a specific niche in the societal hierarchy of Latin America.
The representation of a particular “category” of people, for a lack of a better word, was only possible if represented alongside the other categories. In other words, in order to understand what a “morisco” or “morisca” is, one would have to firstly understand what is meant by a “mulato” or “mulata”, as “moriscos” were the children of a Spanish parent and a Mulato or Mulata parent. Thusly, the Casta Paintings were painted and presented in series. The children born to Spanish parents - but in Latin America - were called criollos.
The Casta Paintings sought to solidify the social statuses of the different races in Latin America, placing the white Spanish at the top. Today, the paintings raise the question of socially-constructed hierarchies versus self-identification. The idea of attributing a specific social status to a specific race is preposterous. However, in the 17th century, it was race that dictated class. Studying the Casta Paintings makes us wonder if class exists as a result of biologically-induced differences in the capabilities of different races. That said, even in this day and age, social classification of different races exists – known as racial discrimination. It is still present; subtle, but very much present.
Where would Catalina de Erauso fit in a Casta Painting? She would still be considered Spanish white, since she was born in Basque, and even fought against indigenous Latin Americans. But what about her multiple name changes, “unlady-like” tendencies to commit crimes, her self-identification as a man, and her sexuality? Would they allow her to be at the same level on the social hierarchy as the Spanish white male conquistador?
We can see how the Casta Paintings were based on a racially-discriminatory mentality, and reduced people’s worth in society, simply due to their race, something most colonists wanted. They failed to create an efficient society based on a diverse population, which would still be equal in rights and freedoms, and equal on the social ladder.
Both topics, that is, Catalina’s life journey and the short-lived organization of society by using the Casta Paintings show another side of history – that of defied social norms, especially by minorities. And the story continues today. Racial minorities, as well as people who identify as LGBTQ are still considered marginalized groups in today’s society.
Research project – week 3: Catalina de Erauso and the Casta Paintings
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Catalina de Erauso was born in 1592, in the Northern Spanish country of Basque, in San Sebastian. She was born into a noble, rich family, which looked something like this. Catalina was placed in a convent at the age of four, were she lived until the age of 15. After being severely beaten by a nun, Catalina ran away from the convent. She took on the name of “Francisco de Loyola”, and then set of for Panama as a cabin boy, leaving on a ship from Bilbao. As a soldier, she fought several battles, under the name of “Alonso Díaz Ramírez de Guzmán”. After being seriously wounded in a battle, Catalina confessed her secret, believing she was on her deathbed. However, she survived, and continued on to Guamango, Chile, where she enlisted in the army, serving under several captains, including her brother, whom did not recognize her. In her memoir, Catalina wrote “I remained with my brother as his aide, dining at his table for nearly three years without his ever realizing anything. I went with him sometimes to the house of a girlfriend he had there. Other times I went there without him. He found out about this and took it hard, telling me to keep away from there. He lay in wait for me and caught me at it again. When I came out he attacked me with his belt and injured my hand.”
Catalina became a second Lieutenant, fighting on the front lines. When her division’s commanding officer was killed, she took on the position of captain. Tragedy struck when she accidentally killed her brother, Captain Miguel de Erauso. Catalina dropped out of the army and fled to Peru. She became dangerously ill again, and was tended to by a rancher and her daughter. The daughter took a fancy to Catalina, but to no avail. Catalina wrote “After having me there for eight days, the good woman told me that I could stay there and be master of the house. I expressed much appreciation for the kindness she showed me in my waywardness, and offered to serve her as best I could. After a few more days she gave me to understand that she would consider it a favor if I would marry the daughter that she had there with her. The daughter was ugly as the devil, very contrary to my taste, which was always the pretty faces.” Catalina married her anyway, with the goal of getting a good dowry. She received the money before going through with the wedding ceremony and quickly fled.
Catalina spent the next several years moving around the country, stealing, picking fights, and gambling, her reputation for mischief and crimes becoming well-known. In Guamanga, after being arrested, she, at last, revealed her true identity, to a bishop named Fray Agustin de Carvaja. She settled into a convent for the next two years, after an examination which concluded that she was still a virgin. She grew restless, however, and headed back to Cadiz, Spain. She was famous in Spain. Whilst traveling in Rome, Italy, pope Urban VIII himself officially granted her the right to wear men’s clothing.
Catalina wrote her memoir between 1626 and 1630. As her journal ends in 1626, historians are unsure of the rest of her life’s journeys. What they do know is that, after passing on her estate to her sister in 1629, Catalina de Erauso returned and settled in Latin America as Antonio de Erauso.
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The Casta Paintings were at their peak in the 18thcentury, playing an important role in colonial Latin America. The paintings’ goal was to classify races according to Hispanic beliefs, to provide a visual social construction of race. The Casta Paintings aimed to provide a structure which placed everyone in a specific niche in the societal hierarchy of Latin America.
The representation of a particular “category” of people, for a lack of a better word, was only possible if represented alongside the other categories. In other words, in order to understand what a “morisco” or “morisca” is, one would have to firstly understand what is meant by a “mulato” or “mulata”, as “moriscos” were the children of a Spanish parent and a Mulato or Mulata parent. Thusly, the Casta Paintings were painted and presented in series. The children born to Spanish parents - but in Latin America - were called criollos.
The Casta Paintings sought to solidify the social statuses of the different races in Latin America, placing the white Spanish at the top. Today, the paintings raise the question of socially-constructed hierarchies versus self-identification. The idea of attributing a specific social status to a specific race is preposterous. However, in the 17th century, it was race that dictated class. Studying the Casta Paintings makes us wonder if class exists as a result of biologically-induced differences in the capabilities of different races. That said, even in this day and age, social classification of different races exists – known as racial discrimination. It is still present; subtle, but very much present.
Where would Catalina de Erauso fit in a Casta Painting? She would still be considered Spanish white, since she was born in Basque, and even fought against indigenous Latin Americans. But what about her multiple name changes, “unlady-like” tendencies to commit crimes, her self-identification as a man, and her sexuality? Would they allow her to be at the same level on the social hierarchy as the Spanish white male conquistador?
We can see how the Casta Paintings were based on a racially-discriminatory mentality, and reduced people’s worth in society, simply due to their race, something most colonists wanted. They failed to create an efficient society based on a diverse population, which would still be equal in rights and freedoms, and equal on the social ladder.
Both topics, that is, Catalina’s life journey and the short-lived organization of society by using the Casta Paintings show another side of history – that of defied social norms, especially by minorities. And the story continues today. Racial minorities, as well as people who identify as LGBTQ are still considered marginalized groups in today’s society.
