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Compare and contrast Spanish culture with that of native americans
Effect of spanish conquest and colonization on native americans
Spanish effect on native Americans
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A Reduction is a mission town set up by Jesuit missionaries. The Jesuit Reduction started in the 16th century and was an idea of making missions for the native people of Central and South America to reduce the spread of the native population. This Reduction was started by the Spanish government the help Christianize, tax, and govern them also this made it easier for Spain to use the natives they captured as slaves to the crown. The Spanish government at this time was one of the global superpowers they had a lot of control until their lands got too cumbersome to handle. The area that was most influenced by these Reductions was modern day Paraguay in the tribe of the Tupi-Guarani (as seen in the movie “The Mission”) and later spread further south to places like Argentina, Brazil, and Bolivia. The Reductions in South America were different from those elsewhere because while the native tribes were expected to convert to Christianity they were not required to adopt European customs and lifestyles. The Reductions ended up having a high degree of autonomy and became very economically successful. Reductions were subject to raids from slave traders and the Spanish helped form an Indian militia to protect the Reductions. The high autonomy level, economic success, and the danger from slave traders led to the expulsion of the Jesuits from Central and South America in 1767.
The Jesuit Reductions started in the early 17th century when priest set out to evangelize the native tribes of Central and South America. Although these practices started in the South Americas they also went north, in Mexico the policy was called congregación, and also took the form of the hospitals of Vasco de Quiroga, and the Franciscan Missions of California, and in Por...
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...al and South America they had their downfalls. Most of these downfalls had were due to the Spanish and Portuguese governments and their suspicions of a growing power in the countries occupied by the Jesuits.
Works Cited
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Caraman, Philip. The lost paradise: the Jesuit Republic in South America. New York: Seabury Press, 19761975. Print.
Ganson, Barbara Anne. The Guaraní under Spanish rule in the Río de la Plata. Stanford, Calif.: Stanford University Press, 2003. Print.
Graham, R. B.. A vanished Arcadia: being some account of the Jesuits in Paraguay, 1607 to 1767. London: W. Heinemann, 1901. Print.
Lippy, Charles H., Robert Choquette, and Stafford Poole. Christianity comes to the Americas, 1492-1776. New York, N.Y.: Paragon House, 1992. Print.
This paper will be exploring the book The Vanguard of the Atlantic World by James Sanders. This book focuses upon the early 1800 to the 1900 and explores the development of South American political system as well expresses some issues that some Latino counties had with Europe and North America. Thus, Sanders focus is on how Latin America political system changes throughout this certain time and how does the surrounding countries have an effect as well on Latin political system. Therefore, the previous statement leads into some insight on what the thesis of the book is. Sanders thesis is, “Latin American’s believed they represented the future because they had adopted Republicanism and democracy while Europe was in the past dealing with monarchs
Teja, Jesus F. De La. A Revolution Remembered: The Memoirs and Selected Correspondence of Juan N. Seguin. Austin: State House Press, 1991.
"Inquisition." In New Catholic Encyclopedia, edited by Berard L. Marthaler, 485-491. Detroit: Thomson Gale, 2003.
The study of religion is often a rigorous process because the central tenets of the subject: image, ritual, and myth are often copious in their complexity. For example, consider the multiple meanings that are inherent in the image of a crucifix. Some Christians might view it as an image of suffering, whilst others would reject that notion and instead perceive it to be one of love. These differences may seem inconsequential at first, but they can overtime shape the beliefs of an individual and by extension a community. To understand this dynamic better one only has to analyze the Christo Aparecido (Christ Appeared), an authentic Mexican crucifix with a fascinating history from the colonial era to the present. This history is made known by the text, Biography of a Mexican Crucifix: Lived Religion and Local Faith from the Conquest to the Present by Jennifer Hughes, from which I contend that over the life of the Christo Aparecido there continues to be an understanding among devotees that this crucifix is sacred because it displays animus while being a vestige for the sacred to occupy. To support my position I will attempt to relate the moments where the Christo Aparecido is said to show signs of life, in particular his stay in Mexico City during the colonial era and his role in more modern times with rival groups clashing over its efficacy in the village of Totolapan.
Milanich, Jerald T. and Susan Milbrath., ed. First Encounters: Spanish Exploration in the Caribbean and the United States1492-1570. Gainesville: U of Florida P, 1989.
Burns, E. B., & Charlip, J. A. (2007). Latin America: an interpretive history (8th ed.). Upper Saddle River, N.J.: Pearson Prentice Hall.
Bartolomé de Las Casas presents, for its time, an astounding claim human equality before God. Defending the native people of the New World from the violence executed by Spain and the claims to authority given voice by Juan Ginés de Sepúlveda, Las Casas provides a precocious assertion of human rights and the limits on civil and church authority. In this paper I will argue that Las Casas makes a nuanced assessment of civil government, to which he gives a vital but limited authority. I further propose that Las Casas, even while holding to the traditional and scriptural authority of the church, ascribes a similarly circumscribed earthly authority. The effect of these positions is to afford to non-Christians rationality and the freedom of self-government. My assessment of Las Casas’ thought will begin with Las Casas’ view of civil authority and then move to his description of the church’s role in the world. I shall then turn to his defense of the rationality and freedom of the indigenous Americans.
Galeano, Eduardo. Open Veins of Latin America: Five Centuries of the Pillage of a Continent. Translated by Cedric Belfrage. New York: Monthly Review Press, 1997.
Mignolo, W. D. (2005). The Idea of Latin America (pp. 1-94). Malden, MA: Blackwell Publishing.
Mignolo, W. D. (2005). The Idea of Latin America (pp. 1-94). Malden, MA: Blackwell Publishing.
While the far-away North American tribes were having their land taken away, and being harassed by white American expansionists, they also faced another threat: Spanish occupation. During the early-1500’s, many Spanish explorers and conquistadors, such as Cabeza de Vaca, wished to find gold and riches and, in the process, they harassed, oppressed, tortured, and spread deadly diseases to the Native tribes. They often used the excuse of racial class-separation, known as “castas,” to justify their rotten, atrocious crimes. Throughout the 1600’s and 1700’s, the focus of the Spanish explorers experienced a shift from conquistadors wishing to acquire gold and wealth to Catholic missionaries wishing to religiously convert the Native tribes and, as a result, they built up many churches on the land. As one might guess, the
Burns, Bradford E. Latin America: A Concise Interpretive History. Upper Saddle River: Pearson Education, 2002.
Rock, D. (1987). Argentina, 1516-1987: From Spanish Colonization to Alphonsín. Berkley: University of California Press.
The first Catholic priests came to South America with the conquistadors and through social and political force superimposed 16th century Catholicism upon conquered peoples and in subsequent generations upon slaves arriving in the New World. Catholicism has, likewise, frequently absorbed, rather than confronted, popular folk religious beliefs. The resulting religion is often overtly Catholic but covertly pagan. Behind the Catholic facade, the foundations and building structure reflect varying folk religious traditions. (2)
Scholars have debated not only the nature of Iberian colonialism, but also the impact that independence had on the people of Latin America. Historian Jaime E. Rodriguez said that, “The emancipation of [Latin America] did not merely consist of separation from the mother country, as in the case of the United States. It also destroyed a vast and responsive social, political, and economic system that functioned well despite many imperfections.” I believe that when independence emerged in Latin America, it was a positive force. However, as time progressed, it indeed does cause conflict.