1.) What types of plants should not be domesticated?
2.) What was the conflict between the Church and the Spanish government?
3.) According to the legend, how did Father de Mora use slaves?
4.) What changed for Native Americans during the Great Missionary Period?
5.) What were the two types of government the Native Americans had to follow?
6.) Summarize the elements of legends that keep the story interesting.
7.) Why does agriculture often lead to a rise in disease?
8.) How were mission sites chosen and how did the missions develop?
9.) Summarize the legend of Cortes and the Aztec gold.
10.) How did copper help mine legends develop?
11.) Why do humans domesticate animals?
12.) How does secrecy keep mine legends alive?
That is all! I'm offering 20 points or the right answer! Please do this soon! Thank you!
Answers
Explanation:
By ROBERT ARCHIBALD
Director of the Western Heritage Center
Billings, Montana
MISSIONS as developed in Spain’s colonial empire have not only been characterized as frontier institutions, but from their inception they have been a controversial feature of the Spanish frontier. From Paraguay to New Mexico and finally north to California, missions implanted Spanish culture and religion upon native peoples subjected to them. As an alternative to subjugation and control by force of arms, these institutions attempted to implant concepts of social order and culture held by the dominant Hispanic society.1 The position of the Indian within this system was at best ambiguous when measured against the later issue of freedom versus slavery.
Mission San Diego de Alcalá
At Mission San Diego de Alcalá flogging of Indians helped to instigate an open attack in which Fray Luis Jayme and a blacksmith were killed. Soldiers were later sent into the hills to try and capture those responsible for the insurrection
The roots of the mission system as it developed rest in part in the unique relationship between state secular and sacerdotal laboriously developed in Spain. Through peculiarities of Spanish history, religious and secular became so intertwined as to create an inseparable bond between the two. The “Reconquista” of the Spanish homeland from Moorish invaders encompassed an 800 year period which terminated only on the eve of Spanish discovery, conquest and colonization of the New World. The reconquest of the Spanish homeland from Moorish colonizers was indeed an epic war to recover territory, but because of obvious religious differences it had the added aspect of a grand religious crusade. Simultaneously, the Reformation confirmed Spanish Catholicism and made of the coalescing nation a repository of the “true faith.” Spain’s orthodoxy won from the papacy unique privileges and unparalleled control over the Catholic Church within her borders.2 Thus the splendid burst of energy which propelled Spain across two oceans and a continent in the century after 1492 was sustained by both territorial and religious motives.
Missions were cultural and religious vanguards of conquest. Foundation of missions was controlled by the Crown, their existence was supported by the royal treasury, and inhabitants were secured by the military. The primary motive for missionization was not, as in the case of the Encomienda, exploitation of natives but rather conversion and gradual assimilation into Hispanic society.3 For this reason, missions had a theoretical lifespan of ten years within which to accomplish stated goals. In fact no missions were secularized on the northern frontier during the Spanish period. This was due to underestimation of the task at hand and frequently a vested interest in economic exploitation of natives possible within the system. Too often economic exploitation of native peoples was the strongest foundation of the surrounding civilian and military society.4
Spanish California sustained a series of missions which represented in a compressed time frame a close approximation of the ideal operation of frontier missions. The fifty-two years from 1769 to 1821 witnessed the beginning, development and golden age of the California missions. Within this short period the status of native groups within the system can be readily examined.
The communal character directed by a Franciscan priest, typical of California’s missions, was determined primarily by the native peoples with whom the system operated. The natives of Spain’s northwest salient lived in small, scattered tribal groups with much diversity as to language and social custom. Communities were critical to the inseparable dual functions of missions, Christianization and Hispanicization. Spain sent with her New World immigrants an ancient concept of social order dependent upon communal living. Thus it was essential that California’s Indians be “reduced” into settled and stable communities where they would become good subjects of the King and children of God.5 Missionization required a brutally sudden change in cultural patterns and lifestyle akin in several respects to the forced movement of black people from Africa to the American South.
Congregation of California natives into missions was theoretically not forcible. However it was early apparent that alien Christian doctrines held little attractive power for suspicious natives. Consequently, neophytes were lured to missions with beads, trinkets, food, clothing and promises of a better life. Little pressure was applied and likely converts were encouraged to watch, and eventually to help in building the mission edifice itself. With more gifts and kindness, skeptical natives were induced to build their own jacales, or huts, within the mission compound.6
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