Colonial America

O modelo de organização e administração português foi transplantado para suas colônias, como o Brasil, trazendo consigo aspectos como o patrimonialismo - que foi decisivo na maneira como a administração pública brasileira se desenvolveu. Desde a criação das Capitanias, posteriormente submetidas ao governo-geral, até o modelo de organização burocrático colonial, o objetivo primeiro era manter o controle do poder nas mãos da Coroa e impedir a autonomia da colônia. Neste trabalho, então, serão abordados estes aspectos da administração do brasil colonia.

Cihuatl, Xochitl y Cuicatl: Análisis textual de la mujer en los cantos nahuas, examina la agencia femenina como parte del análisis textual e iconográfico en la literatura precolombina y colonial mexicana. Además, este análisis es un aporte a las ramas de los estudios etnográficos, etnohistóricos, arqueológicos, antropológicos, históricos y de historia del arte. Siendo un análisis interdisciplinario, nos da una imagen más completa de la representación de las mujeres nahuas que describe la voz interlocutora femenina de los cantos. Así se destacan los diferentes roles que ejercía la agencia femenina en el ambiente público y privado de su vida cotidiana en la sociedad de los Siglos XV y XVI del centro de México. Desde un punto de vista literario y cultural, este estudio se basa en ocho cantos nahuas recopilados durante el Siglo XVI, en crónicas escritas durante los Siglos XVI y XVII de españoles y de mestizos, como también de varios códices precolombinos y de la post-conquista de los Siglos XV, XVI y XVII de México.

When Samuel de Champlain founded the colony of Quebec in 1608, he established elaborate gardens where he sowed French seeds he had brought with him and experimented with indigenous plants that he found in nearby fields and forests. Following Champlain's example, fellow colonists nurtured similar gardens through the Saint Lawrence Valley and Great Lakes region. In A Not-So-New World, Christopher Parsons observes how it was that French colonists began to learn about Native environments and claimed a mandate to cultivate vegetation that did not differ all that much from that which they had left behind. As Parsons relates, colonists soon discovered that there were limits to what they could accomplish in their gardens. The strangeness of New France became woefully apparent, for example, when colonists found that they could not make French wine out of American grapes. They attributed the differences they discovered to Native American neglect and believed that the French colonial project would rehabilitate and restore the plant life in the region. However, the more colonists experimented with indigenous species and communicated their findings to the wider French Atlantic world, the more foreign New France appeared to French naturalists and even to the colonists themselves. Parsons demonstrates how the French experience of attempting to improve American environments supported not only the acquisition and incorporation of Native American knowledge but also the development of an emerging botanical science that focused on naming new species. Exploring the moment in which settlers, missionaries, merchants, and administrators believed in their ability to shape the environment to better resemble the country they left behind, A Not-So-New World reveals that French colonial ambitions were fueled by a vision of an ecologically sustainable empire.

In the eighteenth-century, France’s metropolitan authorities and colonial officials tasked the French western explorer Pierre de La Vérendrye to integrate the Indigenous peoples of the Petit Nord – Cree, Assiniboine, Monsoni, Anishinaabeg, and Dakota – into the network of French-mediated alliances emanating from the Great Lakes. The governor-general of New France, known as Onontio by the Natives, sought to ensure the symbolic subjugation of all Indigenous peoples of the Great Lakes and the Petit Nord. Unlike the Great Lakes, devastated by endemic warfare and virulent diseases, the Indigenous social formations of the Petit Nord and Northern Great Plains remained politically cohesive and autonomous in the eighteenth-century. Thus, the Cree, Assiniboine, Dakota, and others, resisted creating a “middle ground” with La Vérendrye and other French newcomers, as they had little desire or need of French mediation in their territories. La Vérendrye’s ambitions for a French-mediated peace, or “Pax Gallica,” were thwarted in the overwhelmingly Native political space of the Petit Nord and Northern Great Plains.

The schooner Amistad's unconvincing journey from the Spanish port of Ha-vana, Cuba, with its cargo of 53 Africans destined for slavery in the sugar plantation of the Caribbean, form one of the most significant stories of the nineteenth century. When a violent mutiny of the slaves happened, the Africans ordered two Spanish sailors to navigate the ship toward Africa, but they, on the contrary, subverted the route and turned Amistad toward North America. The Federal Historical Records of the Amistad Case illuminate the complex position of the U.S. government regarding slavery and the international slave trade. Abolitionists recognized that the Amistad affair had the power to cause an emotional debate about slavery in the United States. It sparked a series of diplomatic manoeuvres by the Van Buren Administration, prompting the former President John Quincy Adams to go before the Supreme Court and souring diplomatic relations between the United States and Spain.

Architecture  and  urbanism  have  been  developed  in  Mexico  during millennia  as  demonstrated  by  the  archaeological  record.  During  colonial times,  such  constructive  tradition  was  enriched  by  colonial  contributions. As a result, a great number of new foundations appeared over an almost 2
million square km territory. This way, great capitals such as Mexico City, Puebla, Monterrey and Guadalajara arose. Smaller urban centres and towns also appeared, frequently associated to specific economic activities such as mining or agriculture.

The conquest of the North American wilderness and its native population by English settlers is one of the most compelling topics in American history. The military misadventures of the English colonists in New England illuminated tensions between American conditions and European military conventions. Successful Indian attacks on colonial forces during King Philip’s War have led some contemporary and modern observers to conclude that the combination of firearms and Indian tactics was too potent for English forces, relying on conventional European tactics. Consequently, it has been argued, exposure to Indian tactics improved the efficiency of English military forces by forcing them to ‘unlearn’ what their European military manuals had taught them. Chet demonstrates that English soldiery did not improve when “textbook knowledge of European tactics” was complemented by experience in wilderness warfare. Moreover, King Philip’s War and the later colonial wars were not won through a succession of tactical victories, but through logistical campaigns of attrition.
  A comparison between the first generation of European veteran commanders in America and the supposedly “Americanized” commanders of the later colonial wars reflects poorly on the latter. Similarly, the British army’s tactical victories during the Seven Years’ War indicate that the British were, in fact, more successful than provincials in countering the challenges of wilderness warfare. Colonists’ military ordeals during the late-seventeenth and early-eighteenth century did not lead to a reevaluation and transformation of their military doctrine. Rather than revitalizing the settlers’ military establishments, these episodes highlighted the ongoing degeneration of colonial armed forces. Indeed, it was the poor performance of colonial forces in King Philip’s War and King William’s War that led colonial magistrates to address their shortcomings through greater reliance on British forces and imperial administrators. Thus, English military achievements in New England during the eighteenth century reflected an increasing degree of British participation, as well as British planning, administration, and command.

Desde o início da colonização, o trabalho compulsório dos indígenas esteve entre as questões mais debatidas na Espanha e em suas possessões americanas. Nos anos finais do século XVI, os repartimientos, instituição de recrutamento de mão-de-obra nativa, estiveram sob o julgamento de franciscanos e jesuítas. Teólogos dessas duas ordens religiosas foram chamados a dar seus pareceres a respeito da licitude e legitimidade do repartimiento no México. O objetivo deste trabalho é analisar e confrontar as duas visões sobre aquela instituição, avaliando e enumerando os seus respectivos argumentos.

Depuis le début de la colonisation, le travail forcé des indigènes a été largement discuté en Espagne et ses possessions américaines. Dans les dernières années du XVIe siècle, les repartimientos, institution de recruter la main-d’oeuvre indigène, ont été examiné et jugés par les jésuites et franciscains. Les théologiens de ces deux ordres religieux ont été invités à donner leurs avis sur la légalité et la légitimité des repartimientos dans le Mexique. L’objectif de cet article est d’analyser et de comparer les deux points de vue sur cette institution, en train d’évaluer et d’énumérer leurs arguments respectifs.

Sabemos sobre Felipe Guamán Poma de Ayala, el autor de supuesta descendencia noble inca convertido al cristianismo, gracias a un texto que escribió titulado Nueva corónica y buen gobierno,1 el cual viene acompañado de ilustraciones hechas por él mismo. En las imágenes y sus textos correspondientes, se puede ver como el autor crea un espacio donde comulgan y se unen las culturas cristiano-europeas e inca-andinas. Esta unión cultural se asemeja a lo que Mary Louise Pratt define como la "zona de contacto," un espacio donde "cultures meet, clash, and grapple with each other, often in contexts of highly asymmetrical relations of power" (1).

This book by Edwin Gaustad was the first book I read on Roger Williams in 2002.  It inspired me to proceed with research on Williams during the ensuing decade while I was working full time as a litigation lawyer and then, finally, in retirement, when I wrote and published my book The First American Founder: Roger Williams and Freedom of Conscience.  Gaustad is, in my view, one of the finest interpreters of Roger Williams, though he did not meticulously document his factual statements with footnotes or endnotes.  I wrote this review of his book in 2002.

Special attention to their perception of what we call "race".  Right away: perceptions of race changed over time, sometimes rapidly. Not a frozen mindset. Explosion of white settlers coming into this area in 1750s-60s Before we look at that, observe some things between the time Crystal talked about and 1750s. White people in area, we know little because no local county government to produce records, archeologists have ignored it, preferring Native cultures centuries earlier. Traders, esp deer skins, connected indigenous hunters with markets near coast.

Los objetivos planteados  este libro, partieron de la necesidad de reconstruir históricamente las relaciones familia- escuela,  en el proceso de transición de la educación doméstica colonial a la educación pública republicana en Colombia; se buscó establecer las características fundamentales del período desde finales de la Colonia y de 1819 a 1830; explicar el proceso de la apertura  a la modernidad colombiana en cuanto a la nueva organización republicana y sus consecuencias en  la educación pública; reconstruir el papel desempeñado por padres y madres de familia frente a su función educadora durante este período inicial de transición de la educación familiar a la educación pública; analizar las nuevas formas relacionales entabladas entre la familia  y la escuela, caracterizando los tipos de problemas suscitados entre unos y otros con respecto a la nueva organización del sistema educativo; indagar sobre los principales métodos pedagógicos que se implementaron en el período y su impacto en la relación con  la vida familiar y, finalmente analizar la legislación en el campo educativo y el lugar asignado a las familias, para contextualizar la relación familia-escuela en el período de estudio.

Este trabajo se inscribe por su contenido en el campo de la Historia Social de la Educación, utilizando el análisis documental y el análisis de contenido.  En el vértice de la Historia Social y en convergencia con la Sociología de la Familia y de la Educación, se quiso explicar el origen y desarrollo de la relación de la familia y la educación, en una mirada que abarca desde finales del siglo XVIII hasta las tres primeras décadas del siglo XIX en Colombia. Para la realización del trabajo se revisó la base bibliográfica de la Biblioteca Nacional de Colombia y el Archivo General de la Nación y las fuentes secundarias disponibles sobre el período de estudio en la Biblioteca del Colegio de México y la Biblioteca Luís Ángel Arango. En fuentes primarias se rastreó exhaustivamente la legislación, la prensa, la correspondencia, manuales de enseñanza, manuales de padres y madres, discursos, memorias, catecismos políticos y de moral, reglamentos de policía, quejas, representaciones, actas y libros de familia. Para el caso de la prensa, se consultaron 151 periódicos de la época. En las fuentes secundarias se consultaron biografías, artículos y libros sobre Educación, Familia, Historia de Colombia y de América Latina, Pensamiento Colombiano y Latinoamericano, Padres de Familia e Instituciones Educativas, Ilustración, entre otros temas. 

Este estudio pretende hacer aportes historiográficos a la comprensión del sistema educativo colombiano en el contexto nacional en torno a los orígenes de la relación de la familia con la institución escolar, mostrando cómo muchas de las contradicciones iniciales se mantienen entre los dos actores educativos, padres y maestros, lo que obstaculiza la comunicación familia/escuela, los tipos de vinculación entre ambas e incide negativamente en los procesos de socialización de la infancia.

Está planteado en dos partes y cuatro capítulos; la primera parte contempla la educación colonial tanto pública como doméstica y la segunda, la educación republicana ofrecida por el Estado y las relaciones que los padres de familia generaron ante el nuevo sistema educativo.

This article forms part of my larger effort to write about my family’s history. Consider Tiffany was a scion of the early Tiffany settlers in the colonies of Massachusetts, Rhode Island, and Connecticut. Tiffany’s particular fame lies in his manuscript, “The American Colonies and the Revolution [c. 1600-1795],” a history of the American colonies from their founding through the Revolution from a Tory’s point-of-view. He divided his manuscript into nine books. Here, I have transcribed and annotated Book V which covers the Revolution from 1774 to 1780.

In October 2014, at the request of Colonial National Historical Park, a tobacco press exhibit was installed on the Yorktown Waterfront. The exhibit’s design was documented in research and was approved through the Commonwealth of Virginia and the National Park Service before installation. In recent months, several staff members from the Colonial National Historical Park have raised questions about the appropriateness of this exhibit at its current location and whether the design was consistent with the time period. This paper re-states the assertions raised by these individuals, and provides a researched, referenced and documented response to each of them.

En este artículo se analiza el fandango como una práctica característica del Antiguo Régimen desarrollada de manera especial en el siglo XVIII y principios del XIX. En la que actores, público y escenario social se combinaron de manera estatal, particular y pública, mestiza, con bailes y música, en reuniones, de manera política y en relaciones de género. Para precisar los rasgos de esta performance americana, se realiza el estudio de caso con documentación histórica inédita de una ciudad ubicada al sur de Charcas y norte del Río de la Plata y se compara con descripciones hechas por los estudios americanistas a lo largo y ancho del Orbe Indiano.

This project is focused on reconcentración (literally, “reconcentration”), a phenomenon that has traditionally been neglected despite its crucial relevance for the understanding of mass violence in modern conflicts. This devastating counter-insurgency strategy, first implemented by the Spanish colonial authorities in nineteenth-century Cuba, usually involved three essential elements:
Erection of fortified cordons sanitaires (internal blockades, blockhouse lines, barbed-wire, ...)
Indiscriminate relocation and confinement of non-combatant population in militarised enclaves.
Adoption of a large-scale scorched-earth policy (confiscations, crop destruction, farm-burning, ...)
Frequently referred as the ultimate origin of the modern concept of concentration camp, a similar model has been replicated in many other contexts during the twentieth century. In all these cases, such as South Africa, the Philippines, Libya, Algeria, British Malaya or South Vietnam, the (mainly rural) civilian population became the target of a ruthless military response intended to eliminate, once and for all, any possible support to the local guerrilla groups. Sadly, some of these episodes resulted in tens of thousands of victims, most of the times caused by starvation, poor sanitation and the spread of infectious diseases. Only in Cuba, for instance, more than 150,000 reconcentrados are said to have died as a consequence of these measures, whilst probably over 45,000 Boer and African inmates perished at the 'refugee' camps in South Africa.
Despite some recent efforts to understand the changes in military mentality during the nineteenth century and the conceptual interconnections between these early forms of mass confinement, there still exists a lack of a proper debate and knowledge exchange among doctoral students and researchers working on these topics from disciplines such as History, Archaeology and Anthropology, War Studies, Memory and Post-Conflict Studies, Cultural Heritage Management and Literary Studies.

Maps were at the heart of cultural life in the Americas from before colonization to the formation of modern nation-states. The  essays in Early American Cartographies examine indigenous and European peoples' creation and use of maps to better represent and understand the world they inhabited.

Drawing from both current historical interpretations and new interdisciplinary perspectives, this collection provides diverse approaches to understanding the multilayered exchanges that went into creating cartographic knowledge in and about the Americas. In the introduction, editor Martin Bruckner provides a critical assessment of the concept of cartography and of the historiography of maps. The individual essays, then, range widely over space and place, from the imperial reach of Iberian and British cartography to indigenous conceptualizations, including "dirty," ephemeral maps and star charts, to demonstrate that pre-nineteenth-century American cartography was at once a multiform and multicultural affair.

This volume not only highlights the collaborative genesis of cartographic knowledge about the early Americas; the essays also bring to light original archives and innovative methodologies for investigating spatial relations among peoples in the western hemisphere. Taken together, the authors reveal the roles of early American cartographies in shaping popular notions of national space, informing visual perception, animating literary imagination, and structuring the political history of Anglo- and Ibero-America.

Régis Duprat (Yearbook-Tulane 1968; Art-UFBA 1983; EDUNESP 1999) – Estanco da Música (resumo)
O artigo destaca que o mercado natural de trabalho do músico no período colonial eram as igrejas. A religiosidade profunda da sociedade colonial integra a música como fator de brilho e engrandecimento do culto. Nesse contexto, as Sés colocavam-se a exigência de apresentar a melhor música dentre as demais igrejas da cidade. O mestre-de-capela é a peça mestra desse sistema: contrata serviços, recebe e paga os executantes de sua escola e os elege conforme suas conveniências artísticas e pecuniárias. O estanco era a concessão do monopólio do beneficiamento e venda de certos produtos de consumo e serviços – o sal, o tabaco, o correio – com o fim de lucrar e criar recursos para a Fazenda Real. O estanco é uma figura jurídica ocorrente na música do Brasil colonial e tratada pela primeira vez na historiografia musical brasileira por Duprat em 1968. A mais antiga menção à prática do estanco da música data de 1698. Já o termo, aplicado à música, data de 1709. Podemos distinguir duas fases, cronologicamente distintas, no desenvolvimento da prática e da polêmica do estanco da música naquele período: uma, que parte do "laissez faire" inicial, durante o qual não se observa ainda uma consciência clara sobre o que estaria acontecendo, e outra fase, em que surgem os primeiros fatos seguidos de protestos isolados contra aquela prática. A primeira fase vai de 1698 a 1709 e a segunda, de 1709 a 1806. O artigo utiliza a documentação que a partir dessas datas abordam o problema do monopólio da música no Brasil colonial e que conduz ao posicionamento, em 1716, do Arcebispo da Bahia, dom Sebastião Monteiro da Vide que, em cartas a El-Rei, chega a questionar a competência ou jurisdição dos ministros para o enfrentamento do problema que, afirma, é um assunto atinente à igreja e que o cantar nelas não seria jamais jurisdição secular, cabendo exclusivamente ao papa dirimir dúvidas em tais questões. Na própria época não se identifica, com precisão, o âmbito de competência ou jurisdição da matéria, pois para o Conselho Ultramarino, seria a Mesa de Consciência e Ordens, à qual eram afetos os assuntos da administração religiosa, enquanto que para o Procurador da Fazenda, bastava ao Rei mandar cessar as irregularidades. No caso da música o agente do estanco é a autoridade eclesiástica; mas a prática é ilegal e vedada pela administração metropolitana. Pelo estanco, o bispo passa provisão ao mestre-de-capela e dá-lhe o direito de cobrar taxa para autorizar outros mestres a fazerem música nas demais igrejas de sua jurisdição. A pensão cobrada pela autoridade eclesiástica ao mestre-de-capela, seria a licença, ou parte dela, cobrada pelo mestre ao autorizar os músicos independentes a fazerem música nas festas das outras paróquias que não a Sé e/ou das irmandades em geral. O produto dessas taxas devia reverter em benefício do serviço da música no templo principal da cidade, compensando os baixos salários pagos pela Fazenda Real ao mestre-de-capela da Sé. Podemos discernir na prática do estanco da música no Brasil colonial pelo menos três aspectos interagentes: o econômico-social; o jurídico-eclesiástico, onde se contrapõem Igreja e Estado, tentando este último, proibir o estanco que ele próprio pratica com relação a outros serviços e produtos de consumo; e o aspecto estético-religioso. O estanco também constituía uma forma de controle estético sobre a música litúrgica. E havia interesses estéticos em choque. A vivência estético-cultural não pode ser diminuída em favor da predominância do fator econômico-social, sob pena de deformação da natureza e dos problemas de um grupo, comunidade ou sociedade.

Desarrollado desde la perspectiva de la antropología histórica, este artículo expone una revisión actualizada de la circulación de cuentas vítreas en Chile tras el momento de contacto hispano-mapuche acontecido en el siglo XVI. A partir de la comparación de fuentes historiográficas y evidencias arqueológicas, el trabajo plantea que dentro de la sociedad mapuche la introducción de tales artefactos no logró desplazar en el corto plazo el uso de cuentas locales o llangka, lo que se tradujo en la coexistencia de ambos tipos al menos hasta el siglo XIX.

Abstract: Developed from the perspective of historical anthropology, this article offers an updated review of the circulation of glass beads in Chile after the moment of Hispanic-Mapuche contact in the 16th century. Based on the comparison of historiographic sources and archaeological evidence, the work suggests that within the Mapuche society, the introduction of such artifacts did not displace the use of local beads or llangka in the short term, which resulted in the coexistence of both types at least until the 19th century.

Although scholars have begun to explore the emotions of early Protestant groups, including those of the Puritans, they have not considered whether there might be differences in the emotions expressed and felt by Puritan men and women. This paper analyzes a set of confessions recorded for the period 1648-1649 by Thomas Shepard, who led the Puritan church of Cambridge, Massachusetts. Three different approaches are employed. The first considers “basic emotions,” the second examines the emotions considered as such by the Puritans themselves, and the third observes the emotions in the context of their “practice”– that is, in the context of habitual behavior. It concludes that there were indeed some gender differences in the emotional lives of these Cambridge women and men.

Rethinking the Americas with a gender perspective allow us to recognize the biases that have built hegemonic masculinity as the standard parameter to analyze past historic periods. As Coney proposes, “peopling the past” is key when reconstructing history. This means studying and engaging with the past beyond arbitrary periods, dehumanizing institutions and ownerless actions, to assess experiences and contributions of the various forms of social action (2003). Generating a critical theory that settles on notions of positionality and reflexivity is useful to avoid generalizations and to be mindful of the circumstances in which certain historical discourses have been produced and reproduced. According to Anzaldua, “necesitamos teorías [we need theories] that will rewrite history using race, class, gender and ethnicity as categories of analysis; theories that cross borders, that blur boundaries - new kinds of theories with new theorizing methods.” (1990, p. 26).

Há algum tempo pretendo escrever sobre meu tema de pesquisa tendo espaço e liberdade suficientes para sistematizar, de forma mais ou menos descompromissada, várias das angústias que surgiram desde que comecei a trabalhar com a temática " homossexualidade indígena ". Escrevo este texto me dando, como desafio, elaborar essas reflexões sem entulhar este texto de citações e referências, mas como uma conversa. É um texto, espero, que possa ser lido em um ônibus, ou em um desses momentos de insônia, sem maiores obrigações para com o autor. Busco, assim, fazer um texto acadêmico completamente não-acadêmico, no espírito de várias provocações que se seguem. A pergunta norteadora deste trabalho vai ao encontro daquela, repetida tantas vezes por colegas, sempre que apresento meu tema de pesquisa: afinal, existe isso de índio gay? Vejamos. O que se sabe é que na literatura sobre o Brasil, desde seu descobrimento, há inúmeras referências por parte de cronistas e missionários de práticas " sodomíticas " entre os indígenas brasileiros. É importante mencionar, neste caso, uma particularidade das fontes quinhentistas e seiscentistas sobre o Brasil: ao contrário dos inúmeros textos escritos sobre a América espanhola, a América portuguesa não teve tanto destaque entre os autores lusitanos. ..

As histórias do Brasil e das Américas geralmente são estudadas em isolamento. Mesmo os estudos ditos de História Atlântica muitas vezes reproduzem um modelo ainda restrito a recortes nacionais e imperiais. Nessa disciplina, pretendo demonstrar que a análise do poder e da política de maneira comparativa e conectada é frutífera e esclarecedora. No mesmo sentido, a adoção de uma abordagem de longa duração, cobrindo mais de quatro séculos de história, permite ver continuidades e rupturas. A disciplina abordará, portanto, temas clássicos, mas o fará de maneira a romper com divisões tradicionais, como entre História Moderna e Contemporânea, do Brasil e da América, Período Colonial e Independente, Política, Economia e Sociedade.