“There is one Acoma. It is a class by itself. The peer of it is not in the world… The longest visit never wears out its glamour: one feels as in a strange, sweet, unearthly dream, whose very rocks are genii, and whose people swart conjurors.
It is the spendthrift of beauty”-Lummis, 1983 (James 18).
Acoma was a beautiful, strong village, drawing many people to it, even though they were usually unwelcome. “From the very outset Acoma excited the curiosity and even the fear of pioneers because of the strangeness of its position and the reputation of its inhabitants for ferocity” (Sedgwick preface).
Although Acoma had such a reputation, it did not stop Don Juan de Onate from taking over such a magnificent place. Once Onate gained control, the Acoma reputation vanished and all lives of the Acoma Indians changed politically, economically, and especially socially.” The settlers in New Mexico still felt connected to Spain,” says Palmer,” and they wanted to sustain their vision of what they had left behind. They prided themselves on being Spanish” (Sletto 10).
It was decided in 1595 to make a fresh attempt in conquering and colonizing even beyond New Mexico, to Qui vira. “The command was entrusted to the greatest of all those who went into the north, Juan de Onate, who became the true founder of New Mexico ” (Sedgwick 67).
In 1595, a contract was made for Onate to colonize New Mexico. Onate agreed to supply two hundred men along with their equipment, live-stock, merchandise and provisions for the support of the colony for a year (Sedgwick 71).
The Essay on How Durkheims Theory Relates To New Mexico
How Durkheim's Theory Relates To New Mexico Agreement is widespread that Durkheim is one of the central theorists of modernity. Defenders and detractors alike concur that he has had unparalleled influence on twentieth-century social theory in general, and twentieth-century sociological theory in particular. Consensus over the extent of Durkheim's influence, however, is riven with dissension over ...
In return, he would not only receive emoluments of land and titles, free form crown taxation, but he would also become governor and captain-general of the province (Sedgwick 71).
Of course that was not enough.
He also asked for “the support of six friars with the proper church furnishings, and likewise full instructions concerning the conversion of the Indians, and the tributes he had the right to exact from them” (Sedgwick 71).
The trouble really began on December 1, 1598, when Zaldivar and most of his men were killed. They had reached the great fortress and camped two leagues away. “Three days later, with eighteen men, he ascended the rock to procure cornmeal the Indians had promised” (James 9).
But without and warning, the Spanish detachment was attacked by Chief Zutucapan and his warriors.
Zaldivar and twelve of his men were killed, while the rest survived and returned to Onate to tell him the news (James 9).
“Onate then dispatched another force of seventy men under Juan de Zaldivar’s brother, Vicente, to avenge his brother’s death and punish Acoma” (James 9).
Their assault of the “sky city” began on January 22, 1599 and lasted three days” (James 9).
“The Spaniards burned the town, killing more than six hundred Acoma, and taking nearly six hundred prisoners” (James 9).
The death of Zaldivar only made matters worse. As Onate said, “In this situation one can see the obvious danger of slavery or death for the innocent people entrusted to my protection and care by his majesty” (Kennedy 18).
Although the Acoma Indians most likely felt threatened, therefore killing Zaldivar, Onate believes that these Indians should be punished for their” wrong-doing.” ‘The greatest we possess at the present to defend our friends and ourselves is the prestige of the Spanish nation, by fear of which the Indians have been kept in check. Should they lose this fear it would inevitably follow also that the teaching of the holy gospel would be hindered, which I am under obligation to prevent, as this is the main purpose for which I came. For the gospel is the complete remedy and guide for the abominable sins of them nefarious and against nature,” as said by Onate (Kennedy 18).
The Term Paper on Indians
Indians The First Nations The Native people (Indians) are the people who were the first inhabitants; they lead traditional way of life. In such a way, the concept of native people consists of two aspects. First of all we speak about indigenous, native-born people who lived at the territory from the very beginning. Americans have their special term that reflects this quality of the native people: ...
With the power Onate obtains, he seems to believe that everyone should give up what they rightfully own.
“Summon the Indians of Acoma to accept peace, one, twice, and thrice, and urge them to abandon their resistance, lay down their arms and submit to the authority of the king our lord, since they have already rendered obedience to him as his vassals” (Kennedy 19).
They were ordered to abandon the place in which they live and to move down into the valley. Here the ministers of the holy gospel who were sent by his majesty to teach the matters of the holy Catholic faith.” As their first and primary task the missionaries spread the faith. But in addition, designedly or incidentally, they explored the frontiers, promoted their occupation, defended them and the interior settlements, taught the Indians the Spanish language, and disciplined them in good manners, in the rudiments of European crafts, of agriculture, and even of self-government” -Bolton (Sedgwick 92).
It is apparent that the Spaniards loved power.
They wanted to take what was not theirs and gain control, changing everything politically, economically, and mainly socially. Never before did the Indians have to follow the rules of a Spaniard king. The biggest change involved religion. Everything was surrounded by the holy gospel. “Spain aimed to convert, protect, civilize, and exploit the natives” (Sedgwick 90).
However, there was more importance put on conversion and civilization then on exploitation.
This humiliating defeat changed the lives of the Indians tremendously. Not only did they lose the battle and have their town taken by the Spaniards, but their way of life had suddenly taken a turn. Many of the Indians were murdered and thrown over the cliff. “All of the males of more than twenty five years of age were condemned to have one foot cut off and to give twenty years of personal service to the Spaniards: males between twelve and twenty five and all females, were doomed to servitude” (James 10).
They were to be shown no lenience (Kennedy 19).
The Term Paper on Cabeza De Vaca Indians Spaniards Ships
Does Cabeza de Vaca change from the beginning of the narrative to the end? Alvar Nunez Cabeza de Vaca's fight for attainment of survival, while being deprived of the basic necessities of life, proves there is a change in him from the beginning of the narrative to the end. This transformation, though, affected multiple aspects of de Vaca, including his motives, character, and perspective of ...
Acoma was then rebuilt the way the Spaniards wanted to be.
; The missions were agencies of the stated as well as of the church. If the Indians were to become either a worthy Christian or a desirable subject, he must be disciplined in the rudiments of civilized life. The task of giving the discipline was likewise turned over to the missionary. Hence, the missions were designed to not be only Christian seminaries, but in addition were outposts foe the control and troubling schools for the civilizing of the frontier”- Bolton (Sedgwick 88).” Onate’s colonization of the New Mexico seemed well established under harsh Spanish rule.
Every Pueblo household was required to pay in tribute one vara (thirty three inches) of cotton cloth” (James 10).
When the Indians failed to obey the law they were beat with a whip. “People were enslaved to labor for the Crown and the Church and their native worship were regarded as idolatry” (James 10) The defeat sadly resulted in major changes taking place. The Indians were now to follow the rules of the Spaniards as well as give them cloth and other things in order to not be beaten. They were forced to believe and learn about a Christian religion, which was not their own religion. The Acoma Indians culture was torn apart.
This beautiful village where so many longed to go, yet feared to go was now destroyed all because of the selfishness in the Spaniards thinking that all people should be just like themselves. WORKS CITED James, H. L. Acoma: People of the White Rock. West Chester, Pennsylvania: Schiffer Publishing Ltd. , 1988 Kennedy, David M.
The American Spirit: Volume 1 to 1877. Boston: Houghton Mifflin Company, 2002 Sedgwick, William t. , Mrs. Acoma, the Sky City: A Study in Pueblo-Indian History and Civilization. Chicago, Illinois: The Rio Grande Press, Inc. , 1963 Sletto, Be jorn.
“Two-way corridor Through History.” Americas (English Edition).
May-June (1966) Expanded Academics Version. Info Trac. 30 Sept 2003 web.
