Strictly Supercilious But Certainly Not Saintly In his biography “Junipero Serra”, Steven Hackel portrays Father Junipero Serra as a notable figure because of his contribution to California’s past archive. Hackel describes Father Serra as passionate, yet hardened (Hackel 3) despite common controversy on Serra’s character. Additionally, Hackel alludes to other influences in Father Serra’s life; apart from his environment, his educational and religious enrichment in various institutions were also a big influence on his values and identity that led him to be known as a “particularly devout and dedicated Franciscan”. (29) Hackel recreates Serra’s image, and takes his readers on a journey into Serra’s personal transformation from his poorly documented early life to his later success in his occupational endeavors and very grand accomplishments in religion which earn him a place as an influential figure in California’s history despite his excessive, strict, ruthless and vastly condescending religious viewpoints which would not be widely accepted by readers in the modern era. Father Junipero Serra began his preaching work shortly after being …show more content…
given the authority to work as a priest and hear confessions. This is significant as it marks the official beginning of his extensive and passionate work in spreading Catholicism through various sermons which upheld the importance of strictly obeying commandments and following Catholic traditions such as Lent. Hackel goes on in the book to depict Serras dedication and commitment as it transcends itself beyond his moral work as a preacher to his intellectual and influential work as a professor. Even in difficult trying times Serra continued give emotional sermons to spiritually uplift the people towards God in a time of famine, illness and chaotic weather patterns as well as a seemingly “callous” government. (39) However, Hackel does include a side of Serra’s character which shows him as supercilious because he wanted to keep Indians ignorant of the fact that the Franciscans did not have complete control over them. Regardless, Serra remained resilient amongst the myriad of challenges in his journey of establishing more missions. Hackel further strengthens this resilient view of Serra, by stating that “Serra wrote letters to his superiors in Mexico...” (116) which proposed more missions. This illustrates one of many grandiose efforts and lengths he went to in promoting his cause, and establishes his resiliency and resolve as virtues which makes him deserving of the title “California’s Founding Father”. Hackel successfully tells the life and journey of Father Serra through a collection of difficult trials he faced in which he was overwhelmed in his plans, wanting to do as much as he could, but also dealing with the fact that he did not have as much control as he wanted over the missions.
Hackel speculates that “With each passing year Junipero Serra exerted less influence on the overall shape of the colony itself. In the final years of his life, above all else, the baptisms and the confirmations he could provide to California Indians gave his life direction and motivation” (142). Hackel aims, not to create a sort of idealistic image of Serra as a saint, but rather one which portrays him as a man who was dogmatic, with imperfections and faults, who categorized, captured and reflected the time and culture of “colonial enterprises”.
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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
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.
Have you ever felt so much guilt and shame that you want to kill yourself? Francis Cassavant in Heroes, by Robert Cormier, is a realistic and relatable character who has suffered from this feeling ever since he was little. Even as a child, he has felt unusual and out of place compared to everyone else. Francis’s characteristics determine his actions throughout his story and motivate him to join the army, beginning his expedition as a so-called “hero”.
Teja, Jesus F. De La. A Revolution Remembered: The Memoirs and Selected Correspondence of Juan N. Seguin. Austin: State House Press, 1991.
Kaplan spends a great deal of time discussing the local historical significance of Coronado, Cortez and Compostela. He speaks of the hero worship the Mexican citizens display for these men in each city he visits, and then calls these men “crude zealots [who] massacred Indians, built Christian altars where they had smashed idols, and went mad at the sight of gold,” while he calls the white protestant settlers on America’s east coast “children of European Enlightenment.” While somewhat interesting [and slightly strange], this information seems to have little bearing on the rest of the article. If he understood what the significance of this information was, he failed to make the connection apparent to his audience. He does not discuss any historical figures with connection to the American Southwest and therefore any relevance is lost. It almost appears as though he was sidetracked for three or four paragraphs.
In the beginning of Something Wicked This Way Comes the story introduces Jim Nightshade and William Halloway. Jim is an ornery and impatient teenager, desperately wanting to break free from the yolk of childhood to become the adult he has always desired to be and Will wants to stay inside his comfort zone, which involves him staying a child for as long as he is able to. Something Wicked This Way Comes accurately addresses the sometimes difficult transition from adolescence into early adulthood.
It is important that historians use Díaz’s account because it was his own eye witnessed manuscript on the Spanish conquest after reading slanted, inaccurate, and fabricated stories. Díaz wrote this document for Spain and its people to clarify the rumored false statements about natives. It is important to consider his audience because they were the ones who stood by the falsity. From the start historians can use the manuscript to rule out that early American society was primitive and uncultivated. Seeing that Díaz participated in all major events of the Conquest, he described what he saw when he and the other Spaniards first ...
Murderer, liar, manipulator; these are only a few words that describe the enigmatic Sergeant John Wilson. In the historical book, The Secret Lives of Sgt. John Wilson: A True Story of Love & Murder, written by Lois Simmie, we get acquainted with the complex balancing act of a life John Wilson lived. We find out about his two-faced love life, the bloody solution, and the elaborate cover up. In Simmie’s thought-provoking book, John Wilson abandons his family in Scotland, for a better life in Canada on the force. John battles debilitating sickness along with the decision to double-cross his wife. His young love interest Jessie cares for him as he battles tuberculosis. While, “many young women Jessie’s age would have had second thoughts about commitment
“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
Nevertheless, in the author’s note, Dunbar-Ortiz promises to provide a unique perspective that she did not gain from secondary texts, sources, or even her own formal education but rather from outside the academy. Furthermore, in her introduction, she claims her work to “be a history of the United States from an Indigenous peoples’ perspective but there is no such thing as a collective Indigenous peoples’ perspective (13).” She states in the next paragraph that her focus is to discuss the colonist settler state, but the previous statement raises flags for how and why she attempts to write it through an Indigenous perspective. Dunbar-Ortiz appears to anchor herself in this Indian identity but at the same time raises question about Indigenous perspective. Dunbar-Ortiz must be careful not to assume that just because her mother was “most likely Cherokee,” her voice automatically resonates and serves as an Indigenous perspective. These confusing and contradictory statements do raise interesting questions about Indigenous identity that Dunbar-Ortiz should have further examined. Are
In a lively account filled that is with personal accounts and the voices of people that were in the past left out of the historical armament, Ronald Takaki proffers us a new perspective of America’s envisioned past. Mr. Takaki confronts and disputes the Anglo-centric historical point of view. This dispute and confrontation is started in the within the seventeenth-century arrival of the colonists from England as witnessed by the Powhatan Indians of Virginia and the Wamapanoag Indians from the Massachusetts area. From there, Mr. Takaki turns our attention to several different cultures and how they had been affected by North America. The English colonists had brought the African people with force to the Atlantic coasts of America. The Irish women that sought to facilitate their need to work in factory settings and maids for our towns. The Chinese who migrated with ideas of a golden mountain and the Japanese who came and labored in the cane fields of Hawaii and on the farms of California. The Jewish people that fled from shtetls of Russia and created new urban communities here. The Latinos who crossed the border had come in search of the mythic and fabulous life El Norte.
Young, Al. “Coastal Nights and Inland Afternoons”. California Ethnic Literature from 1900. Ed. Anthony Rizzuto. Sonoma State University: Spring 2014. 12.
The character I chose to analyze is Bonnie Grape from What's Eating Gilbert Grape, an American drama film directed by Lasse Hallström. Bonnie Grape is a Caucasian woman who is, approximately, in her mid 50’s and lives in a small town of Endora, Iowa with her four children, and has lost her husband seven years ago. Bonnie who is suppose to be the immediate care taker of all of her kids is shown to have abandoned all of her parental duties after her husbands passing and she hasn’t left the house for seven years. She has become completely housebound she sleeps, eats, and stays on the couch all day. Her day starts out with eating breakfast with the family, and then she watches TV all day. Even though she loves her children a lot, but she does not take any part in raising them. She also has become an object of ridicule or amusement many times children sneak on to the yard to catch a glimpse of her through the window. However, Bonnie sees no problem with her weight or her lifestyle, until one day when she has to make a trip to the town for her son. When Bonnie is leaving the town a crowd comes together around the police station to get a glimpse of Bonnie, and many also begin taking pictures of her. At this point, Bonnie realizes that she has become something that she never intended to be. In one particular scene Bonnie tells her oldest son Gilbert “I know what a burden I am. I know that you are ashamed of me. I never meant to be like this. I never wanted to be a joke” (Hallström, 1993). From Bonnie’s background information we can conclude that she is clearly facing some psychological problems, and in order to gain more information we would have to conduct more assessments.
[2] Davis, Williams. Seventy-five years in California; a history of events and life in California. Part 67
In the interior, the desire to control house herds - a critical resource in California was the reason for American trappers, horse thieves, Mexican soldiers and rancheros congregate. Sutter’s connection to an Indian woman (p. 39)