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Bartolomé de las Casas, OP was a 16th-century Spanish landowner, friar, priest, and bishop, famed as a historian and social reformer. He arrived in Hispaniola as a layman then became a Dominican friar and priest. He was appointed as the first resident Bishop of Chiapas, and the first officially appointed "Protector of the Indians". His extensive writings, the most famous being A Short Account of the Destruction of the Indies and Historia de Las Indias, chronicle the first decades of colonization of the West Indies. He described the atrocities committed by the colonizers against the indigenous peoples.
The encomienda was a Spanish slave labour system that rewarded conquerors with the labour of conquered non-Christian peoples. The labourers, in theory, were provided with benefits by the conquerors for whom they laboured, including military protection and education. The encomienda was first established in Spain following the Christian conquest of Moorish territories, and it was applied on a much larger scale during the Spanish colonization of the Americas and the Spanish Philippines. Conquered peoples were considered vassals of the Spanish monarch. The Crown awarded an encomienda as a grant to a particular individual. In the conquest era of the early sixteenth century, the grants were considered to be a monopoly on the labour of particular groups of indigenous peoples, held in perpetuity by the grant holder, called the encomendero; following the New Laws of 1542, upon the death of the encomendero, the encomienda ended and was replaced by the repartimiento.
Juan Ginés de Sepúlveda was a Spanish humanist, philosopher, and theologian of the Spanish Renaissance.
A Short Account of the Destruction of the Indies is an account written by the Spanish Dominican friar Bartolomé de las Casas in 1542 about the mistreatment of and atrocities committed against the indigenous peoples of the Americas in colonial times and sent to then Prince Philip II of Spain.
Slavery in the Spanish American colonies was an economic and social institution which existed throughout the Spanish Empire including Spain itself. In its American territories, Spain displayed an early abolitionist stance towards indigenous people, although some instances of illegal Native American slavery continued to be practiced, particularly until the New Laws of 1543. The Spanish empire, however was involved in the enslavement of people of African origin. Although the Spanish often depended on others to obtain enslaved Africans and transport them across the Atlantic, the Spanish Empire was a major recipient of enslaved Africans, with around 22% of the Africans delivered to American shores ending up in the Spanish Empire. Asian people (chinos) in colonial Mexico were also taken from the Philippines and enslaved. They were taken to Acapulco by Novohispanic ships and sold.
Sublimis Deus is a bull promulgated by Pope Paul III on June 2, 1537, which forbids the enslavement of the indigenous peoples of the Americas and all other people who could be discovered later. It states that the Indians are fully rational human beings who have rights to freedom and private property, even if they are heathen. Another related document is the ecclesiastical letter Pastorale officium, issued May 29, 1537, and usually seen as a companion document to Sublimis Deus.
The Valladolid debate (1550–1551) was the first moral debate in European history to discuss the rights and treatment of an indigenous people by European colonizers. Held in the Colegio de San Gregorio, in the Spanish city of Valladolid, it was a moral and theological debate about the conquest of the Americas, its justification for the conversion to Catholicism, and more specifically about the relations between the European settlers and the natives of the New World. It consisted of a number of opposing views about the way natives were to be integrated into Spanish society, their conversion to Catholicism, and their rights.
De Thesauris in Peru is a treatise by Spanish Dominican priest and reformer Bartolomé de las Casas, who was the first resident Bishop of Chiapas. In it, one of his last works before his death, he vigorously defended the rights of the native peoples of Peru against the slavery imposed by the early Spanish Conquest. The work also questioned Spain's right to take the gold and silver acquired from the ransom paid to free Atahualpa, the Inca sovereign emperor, as well as valuables looted from the burial sites of the indigenous population.
Enriquillo, also known as "Enrique" by the Spaniards, was a Taíno cacique who rebelled against the Spaniards between 1519 and 1533. Enriquillo's rebellion is the best known rebellion of the early Caribbean period. He was born on the shores of Lake Jaragua and was part of the royal family of Jaragua. Enriquillo's aunt Anacaona was Queen of Jaragua, and his father Magiocatex was the crown prince. He is considered a hero in the modern day Dominican Republic and Haiti for his resistance in favor of the indigenous peoples. Dominican friar Bartolome de Las Casas, who documented and rallied against Spanish abuse of the native peoples, wrote sympathetically of Enriquillo.
Frey Nicolás de Ovando was a Spanish soldier from a noble family and a Knight of the Order of Alcántara, a military order of Spain. He was Governor of the Indies (Hispaniola) from 1502 until 1509, sent by the Spanish crown to investigate the administration of Francisco de Bobadilla and re-establish order. His administration subdued rebellious Spaniards, and completed the brutal genocide of the native Taíno population of Hispaniola.
Lascassas is an unincorporated community in Rutherford County, Tennessee, near the city of Murfreesboro. Its geographic coordinates are 35°55'49"N, 86°17'28"W. The ZIP Code for Lascassas is 37085.
Francisco Tenamaztle, also Tenamaxtlan, Tenamaxtli or Tenamaxtle, was a leader of the Caxcan indigenous peoples in Mexico during the Mixtón War of 1540–1542. He was later put on trial in Spain. With the support of Bartolomé de las Casas he defended the justice of his cause by appealing to King Carlos I.
The issue of slavery was historically treated with concern by the Catholic Church. Throughout most of human history, slavery has been practiced and accepted by many cultures and religions around the world, including ancient Rome. Certain passages in the Old Testament sanctioned forms of temporal slavery as means to pay a debt. After the legalization of Christianity under the Roman empire, there was a growing sentiment that many kinds of slavery were not compatible with Christian conceptions of charity and justice; some argued against all forms of slavery while others, including the influential Thomas Aquinas, argued the case for slavery subject to certain restrictions. The Christian West did succeed in almost entirely enforcing that a free Christian could not be enslaved, for example when a captive in war. However, this itself was subject to continual improvement and was not consistently applied throughout history. The Middle Ages also witnessed the emergence of orders of monks such as the Mercedarians who were founded for the purpose of ransoming Christian slaves. By the end of the Medieval period, enslavement of Christians had been largely abolished throughout Europe although enslavement of non-Christians remained permissible and had seen a revival in Spain and Portugal. The permissibility of slavery remained a subject of debate within the Church for centuries, with several Popes issuing bulls on the issue, such as Sublimis Deus.
Lewis Hanke (1905–1993) was an American historian of colonial Latin America, and is best known for his writings on the Spanish conquest of Latin America. Hanke, along with two others, Irving A. Leonard and John T. Lanning, presented a revisionist narrative of colonial history that focused on the role of Bartolomé de las Casas, who famously advocated for the rights of Native Americans, and searched for just resolutions to the tensions between the conquistadores and the natives during the colonial period of Spanish rule. Hanke's writings documented Las Casas' work as a political activist, historian, political theorist, and anthropologist. His scholarship also uncovered evidence to support Hanke's claim that Las Casas did not act as the sole voice of conscience during the colonial era, but actually constituted the head of what was a larger reform movement by a number of Spanish colonists to prevent "the destruction of the Indies.”
Slavery among the indigenous peoples of the Americas refers to slavery of and by the indigenous peoples of the Americas. The history of slavery spans all regions of the world; during the pre-Columbian era, many societies in the Americas enslaved prisoners of war or instituted systems of forced labor. Contact with Europeans transformed these practices, as the Spanish introduced chattel slavery through warfare and the cooption of existing systems. Other European powers followed suit, and from the 15th through the 19th centuries, between two and five million indigenous people were enslaved, which had a devastating impact on many indigenous societies, contributing to the overwhelming population decline of indigenous peoples in the Americas.
Protector of the Indians was an administrative office of the Spanish colonies that deemed themselves responsible for attending to the well-being of the native populations by providing detailed witness accounts of mistreatment in an attempt to relay their struggles and a voice speaking on their behalf in courts, reporting back to the King of Spain. The establishment of the administration of the Protector of the Indians is due in part to Bartolomé de las Casas – the first Protector of the American Indians, and Fray Francisco Jimenez de Cisneros, the great Cardinal Regent of Spain. Throughout this era, the King of Spain gained information regarding the treatment of native peoples through Bartolomé de las Casas and Fray Francisco Jimenez de Cisneros. Bartolomé de las Casas was one of the first Europeans to set foot into the new hemisphere. He later dedicated his life to ending the harsh treatment of Indigenous Americans. The institution of the Protectors of the Indians rested on the idea that rulers should appoint officials to defend, both within and outside of the courts of justice, individuals who were less favored.
Slavery in Spain can be traced to the Phoenician and Roman eras. In the 9th century the Muslim Moorish rulers and local Jewish merchants traded in Spanish and Eastern European Christian slaves. Spain began to trade slaves in the 15th century and this trade reached its peak in the 16th century. The history of Spanish enslavement of Africans began with Portuguese captains Antão Gonçalves and Nuno Tristão in 1441. The first large group of African slaves, made up of 235 slaves, came with Lançarote de Freitas three years later. In 1462, Portuguese slave traders began to operate in Seville, Spain. During the 1470s, Spanish merchants began to trade large numbers of slaves. Slaves were auctioned at market at a cathedral, and subsequently were transported to cities all over Imperial Spain. This led to the spread of Moorish, African, and Christian slavery in Spain. By the 16th century, 7.4 percent of the population in Seville, Spain were slaves. Many historians have concluded that Renaissance and early-modern Spain had the highest amount of African slaves in Europe.
Slavery in Haiti began after the arrival of Christopher Columbus on the island in 1492 with the European colonists that followed from Portugal, Spain and France. The practice was devastating to the native population. Following the indigenous Tainos' near decimation from forced labor, disease and war, the Spanish, under initial advisement of the Catholic priest Bartolomé de las Casas and with the blessing of the Catholic church, began engaging in earnest during the 17th century in the forced labor of enslaved Africans. During the French colonial period, beginning in 1625, the economy of Saint-Domingue, was based on slavery; conditions on Saint-Domingue became notoriously bad even compared to chattel slavery conditions elsewhere.
Slavery in Latin America was an economic and social institution that existed in Latin America from before the colonial era until its legal abolition in the newly independent states during the 19th century. However, it continued illegally in some regions into the 20th century. Slavery in Latin America began in the pre-colonial period when indigenous civilizations, including the Maya and Aztec, enslaved captives taken in war. After the conquest of Latin America by the Spanish and Portuguese, of the nearly 12 million slaves that were shipped across the Atlantic, over 4 million enslaved Africans were brought to Latin America. Roughly 3.5 million of those slaves were brought to Brazil.
Gradual emancipation was a legal mechanism used by some states to abolish slavery over a period of time, such as An Act for the Gradual Abolition of Slavery of 1780 in Pennsylvania.
References
- ↑ Wayne Ambler, "Aristotle on Nature and Politics: The Case of Slavery," Political Theory 15, no. 3 (Aug. 1987): 390-410.
- ↑ Aristotle, Politics , 1254b16–21.
- ↑ Karbowski, Joseph (2013). "Aristotle's Scientific Inquiry Into Natural Slavery". Journal of the History of Philosophy. 51 (3): 331–353. doi:10.1353/hph.2013.0067. S2CID 143700270.
- ↑ Aristotle, Politics , 1254b16–21.
- ↑ Aristotle, Politics, 1255b11–15.
- ↑ Dobbs, Darrell (1994). "Natural Right and the Problem of Aristotle's Defense of Slavery". The Journal of Politics. 56 (1): 69–94. doi:10.2307/2132346. JSTOR 2132346. S2CID 154361056.
- ↑ Rodriguez, Philippe-André (2016). "L'impérialisme institutionnel et la question de la race chez Aristote". European Review of History. 23 (4): 751–767. doi:10.1080/13507486.2016.1154927. S2CID 148351591.
- ↑ 1484-1566., Casas, Bartolomé de las, (1996). The devastation of the Indies : a brief account. Hopkins Univ. Press. ISBN 0801844304. OCLC 315061719.
- ↑ 1484-1566., Casas, Bartolomé de las, (1996). The devastation of the Indies : a brief account. Hopkins Univ. Press. ISBN 0801844304. OCLC 315061719
- 1 2 Crow, John A. The Epic of Latin America, 4th ed. University of California Press, Berkeley: 1992.
- ↑ Bonar Ludwig Hernandez, ""The Las Casas-Sepúlveda Controversy: 1550-1551"," Ex Post Facto: Journal of the History Students at San Francisco State University 10 (2001): 95–104.
- ↑ Moreiras, Alberto (2000-01). "Ten Notes on Primitive Imperial Accumulation: Ginés de Sepúlveda, Las Casas, Fernández de Oviedo". Interventions. 2 (3): 343–363. doi:10.1080/13698010020019181. ISSN 1369-801X.