Douglas Monroy's "Thrown Among Strangers: The Making of Mexican Culture in Frontier California" When Spaniards colonized California, they invaded the native Indians with foreign worldviews, weapons, and diseases. The distinct regional culture that resulted from this union in turn found itself invaded by Anglo-Americans with their peculiar social, legal, and economic ideals. Claiming that differences among these cultures could not be reconciled, Douglas Monroy traces the historical interaction among them in Thrown Among Strangers: The Making of Mexican Culture in Frontier California. Beginning with the missions and ending in the late 1800s, he employs relations of production and labor demands as a framework to explain the domination of some groups and the decay of others and concludes with the notion that ?California would have been, and would be today, a different place indeed if people had done more of their own work.?(276) While this supposition may be true, its economic determinism undermines other important factors on which he eloquently elaborates, such as religion and law. Ironically, in his description of native Californian culture, Monroy becomes victim of the same creation of the ?other? for which he chastises Spanish and Anglo cultures. His unconvincing arguments about Indian life and his reductive adherence to labor analysis ultimately detract from his work; however, he successfully provokes the reader to explore the complexities and contradictions of a particular historical era. In the first section, Monroy describes the Indian and the Iberian cultures and illustrates the role each played during missionization, as the Indians adapted ?to the demands of Iberian imperialism.?(5) He stresses the differen... ... middle of paper ... ...ough his words refer to historical sources, they also apply to Douglas Monroy himself. Unveiling the intricacies of cultural interactions is a difficult task, and Monroy successfully reveals many of the complexities and contradictions of historical writing. However, he does not escape the tendency to create homogenous ?others.? Portions of his book, such as the treatment of Indians at the mission, are questionable. Although he maintains that his underlying theme is labor relations, the depth with which he writes about law and society seem to dictate a more holistic analysis. Labor relations among conflicting cultures may create history, but believing that history does not create labor relations seems unconvincingly economically determinist. Works Cited: Monroy, Douglas. Thrown Among Strangers: The Making of Mexican Culture in Frontier California . 1990.
Additionally, this essay would be a good read for those interested in the topic of sexuality, gender and culture or anyone studying anthropology. This essay contributes to understanding aspects of California history that is not primarily discussed. The reader gets and insight on two different cultures, and the effects of them merging together -- in this case, the cultures of the Spaniards and Indians. I believe that this article supports Competing Visions as the text also discusses how “the object of the missions was to convert the natives to Christianity as well as to Hispanicize them…” and both touch upon the topic of the rapes of
Through visiting La Plaza De Culturas Y Artes, I have learned a lot more interesting, yet, surprising new information about the Chicano history in California. For example, in the 1910’s and on the high immigration of Mexicans and other Chicanos, into coal mines and farms by major corporations, made California one of the richest states in the US. I also learned that most of California 's economy was heavily reliant on immigrants. Immigrants were the preferred worker for major corporations because they didn 't have American rights and were given the harder jobs for less pay.
The early years of colonial Mexico were a time of great change, as the native Indian populations were decimated by disease and increasingly dominated by the Spanish social and economic structure. Under the encomienda system, the initial flood of Spanish immigrants were provided with a support structure in New Spain, as the Indians’ land and labor were put at their disposal in exchange for moral guidance.[3] As Spain sought to reap the benefits of its new colony, the need for dependable labor in Mexico’s agr...
“California is a story. California is many stories.” But whose story is heard? What stories are forgotten? In the memoir, Bad Indians, Native American writer and poet Deborah A. Miranda constructs meaning about the untold experiences of indigenous people under the colonial period of American history. Her memoir disrupts a “coherent narrative” and takes us on a detour that deviates from the alleged facts presented in our high school history books. Despite her emphasis on the brutalization of the Indigenous people in California during the colonization period, Miranda’s use of the Christian Novena, “Novena to Bad Indians,” illustrates an ‘absurd’ ironic stance amidst cruelty and violence. The elocution of the Novena itself, and the Christian
The essay starts with the “Columbian Encounter between the cultures of two old worlds “ (98). These two old worlds were America and Europe. This discovery states that Native Americans contributed to the development and evolution of America’s history and culture. It gives the fact that indians only acted against europeans to defend their food, territory, and themselves.
Weber, David J. Foreigners in Their Native Land: The Historical Roots of Mexican Americans. Albuquerque: University of New Mexico Press, 1973.
In some accounts of California’s history, the state’s native people were pastoral pacifists who led an idyllic communal existence before the arrival of the Spanish. This view of history suggests that the native population meekly submitted to the missionaries; active resistance (or at least, violent resistance) was a trait learned from the Spanish over several generations of contact. This misreading of history, perhaps motivated by the ideology of the teller, may have at its root the fact that resistance to the Spanish occupation was not, at first, organized resistance.
The Black Legend and White Legend: Relationship Between the Spanish and Indians in the New World
Weber, David J., New Spain's Far Frontier: Essays on Spain in the American West, 1540-1821. Pub: by University of New Mexico Press, 1979.
Enticingly, the Spanish homesteaders came to this land with a passionate objective to develop the land and extract its natural resources for their profit. To this day, the Spanish's activities on this land has brought success and has propagated California to be the leading role in the advancement of new technologies and the creation of motion pictures. Notwithstanding of having this recognition, people seldom discuss on the origin of the land. When the Spanish came, the Indian are the occupants of the area; governing the land and surviving through the natural resources. As history is portrayed by the victor, the destiny of the right proprietor of the land has dependably been untold. Their once serene time has ceased to proceed as the Spanish
Traditionally history of the Americas and American population has been taught in a direction heading west from Europe to the California frontier. In Recovering History, Constructing Race, Martha Mencahca locates the origins of the history of the Americas in a floral pattern where migration from Asia, Europe, and Africa both voluntary and forced converge magnetically in Mexico then spreads out again to the north and northeast. By creating this patters she complicates the idea of race, history, and nationality. The term Mexican, which today refers to a specific nationality in Central America, is instead used as a shared historic and cultural identity of a people who spread from Mexico across the southwest United States. To create this shared identity Menchaca carefully constructs the Mexican race from prehistoric records to current battles for Civil Rights. What emerges is a story in which Anglo-Americans become the illegal immigrants crossing the border into Texas and mestizo Mexicans can earn an upgrade in class distinction through heroic military acts. In short what emerges is a sometimes upside down always creative reinvention of history and the creation of the Mexican "race (?)".
When viewing a map of the country of Mexico prior to the American westward expansion, it was actually larger than the United States had been at that time. Some lands that Mexico lost in the Mexican - American war under the Treaty of Guadalupe Hidalgo, are Texas (the second largest state in the present US), California (the third largest state in the present US) and New Mexico (the fifth largest state in the present US). Due to this defeat Mexico lost half of its national territory. Half of Mexico’s lands were gone and half of Mexico’s people displaced making them Americans and no longer Mexicanos. This occurred without their approval or consent. In the book “My History Not Yours” written by Genaro M. Padilla are accounts of men and women living in the lands of Texas, California and New Mexico during the this unruly time of loss and the unknown. The pages of this book contain the actual written accounts of Mexicanos and their feeling of outrage sadness and anger against the insurgence of their mother lands. The feelings of accommodation and resistance are a present among the writers within Padilla’s book but some lean towards one side and some the other. All humans are different and the people of Mexico handled and felt differently about the loss of their lands. Some possessed the mindset that the overtaking of their lands by the Americans was unacceptable and they resisted and resented the presence of the Anglo-Saxons that now occupied their territory. While others possessed more of an accommodating view. That being, they saw the Americans as a potential asset to develop the lands and that the US was more powerful than they so it would be best to tr...
First, Arnold Friend’s physical traits portray him as Satan. Oates says that “There were two boys in the car and now she recognized the driver: he had shaggy, shabby black hair that looked crazy as a wig and he was grinning at her,” (Oates 316). The hair could actually be a wig hiding something that he didn’t want someone to see. Maybe he was hiding his devil horns. Also when he was standing Connie had mentioned that “He was standing in a strange way, leaning back against the car as if he were balancing himsel...
4. Ernesto Galarza, "Life in the United States for Mexican People: Out of the Experience of a Mexican" from Proceedings of the National Conference of Social Work, 56th Annual Session, University of Chicago Press, 1929.
The permissibility of abortion has been a crucial topic for debates for many years. People have yet to agree upon a stance on whether abortion is morally just. This country is divided into two groups, believers in a woman’s choice to have an abortion and those who stand for the fetus’s right to live. More commonly these stances are labeled as pro-choice and pro-life. The traditional argument for each side is based upon whether a fetus has a right to life. Complications occur because the qualifications of what gives something a right to life is not agreed upon. The pro-choice argument asserts that only people, not fetuses, have a right to life. The pro-life argument claims that fetuses are human beings and therefore they have a right to life. Philosopher, Judith Jarvis Thomson, rejects this traditional reasoning because the right of the mother is not brought into consideration. Thomson prepares two theses to explain her reasoning for being pro-choice; “A right to life does not entail the right to use your body to stay alive” and “In the majority of cases it is not morally required that you carry a fetus to term.”