morning, everyone. welcome. hi. we are looking at the church and colonial california today. so, as usual, i have our whole road map for the whole week. obviously, we won't get through it all. we're going to take a step back and talk about the costa system to start with, just to kind of get a sense of the hierarchies. and this particular system was becoming more popular in visual culture. at the same time that the missions and the sacred expedition are beginning in alta, california. and then we'll get into the sacred expedition, which we didn't quite get to last time. and then we'll get into the missions themselves. we'll do a little discussion and we'll do some group work, normal things. okay. so, again, i wanted to start with the cost of system. we haven't talked about racial hierarchies yet in relationship to spanish exploration, spanish colonialism and the californians. so i thought this would be a

good place to kind of get in the back of our heads. and what i want you thinking about is you kind of are hearing this and what to do with it is how this might have affected how the missions operated. and also california, how they interacted with the indigenous populations, how they thought about their role and objectives in the agenda. remember the effort of the missions, at least in the purview of the spanish empire, is to build colonialism, right? is to spread the spanish colony and to pacify the people who are occupying that space right. so also keep that in mind. so as colonialism is growing, we see this happening, of course, not just in spain, but other western empires, europeans, including the spanish, seeking out ways to justify their claims, to justify why they should be in the spaces they are, why they should be the ones dictating how things go forward. also, this is in converse asian with growing and developing chattel slavery that's existing in north america as well as elsewhere and justifying who can be enslaved, who cannot be

enslaved. that kind of background stuff. what we see happen in the spanish empire is the development, the refinement of the costa system. this should be think thought of as something as more of a loose directory, a loose kind of idea of hierarchy, not something that set in stone and that can never be changed. it can be at times very detailed, old and at times pretty rudimentary. but as you can see here, what it prioritizes first is spanish and european identity. the people at the top of the hierarchy and the costa systems, especially in nueva espana, new spain, the present day in mexico, are people who were born in spain, on the iberian peninsula. they're the top of the hierarchy. the european was then in that first category, then indigenous people, then people of african descent. and one of the things they really started is like even though they had relied on it earlier in their colonial efforts, is thmixingcial couples. so, quote, unquote, pure

individuals are prioritized. and then the various inter-racial mixing is then categorized under each of these. so that's kind of how they're differentiating this. and they had these huge charts and these came into popularity in the mid to late 18th century. so overlap with the chronology chronological period we're looking at today, which is why i wanted to start with it. at times these paintings to get really, really detailed. this is a nice basic ones that typical along with these 16 squares, but they could go up to somewhere like the seventies or the categories of individuals and groups of people. so a lot of time and attention being placed to it. one thing we might think about, about why they're coming into popularity is how much they're trying to influence through visual hierarchy and reaffirm their rules. all right. so that's i just want you to have that in the back of your mind. obviously, we could spend a whole class just talking about that, but i wanted you think about this hierarchy in the back of our heads as we're moving through the missions. okay. so last time we left off, we were talking about moving back into all of california. we've seen various spanish

explorers coming in and out of baja and all to california for a variety of reasons. now we're in the late 18th century and we're beginning what in a process i would call the sacred expedition. so this goes back to 1768. jose de galvez, he was a leader in the colonies, was looking to find a way to colonize all to california. remember, part of the reason why they want to do this is to secure their land holdings. at this point, they've had encroachment by the english. there's concerns about the russians. and of course, they're looking to expand their avenues to access the philippines, because the philippines is being governed from mexico city. so they're looking for more quick access to that. you also remember that galvez we saw last week he had been the one to expel the jesuits. remember, the jesuits had established the missions in baja, california. they are now expelled. he's asked the franciscans under the leadership of junipero serra, to take over the

missions. sara will hand over the missions in baja, california to the dominicans and the franciscan brotherhood will take over the leadership of the missions that will be established in alta, california. and as always, if you have any questions on all this stuff, because of a lot of details you can ask. so galvez, sara and this other gentlemen, here we are in the middle portola, who a captain began planning the settlement of all two california. and this expedition, they're going to go on to determine where they will set up part of their colony and what will be successful for them. these two secured leadership is part of the military, more kind of in line with royal colonial government. sara as our outlier, sara is an interesting figure in and of himself. i'll take a moment just to kind of give you a sense. he's not a noble. he's not on the hierarchy, on the class status. of course, his race would benefit him. he had been born to a farmer in 1713 in a small village. he joined the franciscan order

at the age of 16 and was very zealous in his religious identity. he had academic promise. he had opportunities to stay in spain and do well there, but instead he decided in his thirties he wanted to transfer from his comfortable life to the missionary college in mexico city, which assigned him to some of the most difficult missions in the inhospitable regions of mexico. he prized like other franciscan simplicity. he was fervent, and he saw physical suffering as a part of his faith. and this, i think, is also important to think about as the leader of the missions. he sees physical suffering as a demonstration of your willingness to suffer before god and your faith. so we think about the physical trials indigenous people go through as their converting that leadership may not see that as a negative, but rather as a demonstration of one's faith or what they're willing to go through for their faith. for example, he was noted for sleeping on a board bed. he scored himself. he lacerated himself with

stones. and when he did this expedition and most of the time he was just in bare sandals as he walked through this treacherous landscape. and i know we did some of the readings from pablo, but this gives us a sense of kind of the pain he was willing to tolerate. this is describing pablo talking about sara after he had a wound. pablo says, but when i saw his wound and the swelling of his foot and leg, i could not hold back my tears. for i realize how much he was yet to suffer on those rough and painful trails that are known to extend to the frontier and the others not yet discovered, which he must afterwards come upon. he had no doctor, a surgeon other than the divine one, and no more protection for his injured foot than a sandal from the many journeys they took in new spain, as well as in both of the california baha and alta. he never made use of shoes. and what he means by that is hard shoes other than sandals. stockings or boots, feeling indifference and offering the excuse that he was better off going about his leg and foot

bare. so he was willing to suffer. he was willing to keep going. his peers would have understood if he said, i need to turn around someone else needs to go in my place. this is notable even to some of his most closest companions. gives us a sense of the kind of willingness he's supposed to go through. the other thing to take away from this is this is really reflecting kind of a medieval sentiment towards one religious identity. while we're moving into the enlightenment period and we've been in the enlightenment period for some of the secular leaderships. he's kind of got this older mentality. and again, the physicality is part of that. all right, so back to the expedition. i wanted to have a sense of what there is doing. there is we have four separate parties, some of which they're going over land led by portola, some that are going via sea. and we also have sara going overland. so portola and sara going overland and then we have several ships going by ac up here and they kind of meet up in san diego and the plan is to continue on foot overland with two ships continuing north, oversee.

the plan was to rendezvous at the shores of san diego bay. this was the harbor, you might recall that many had noted before. and they saw this as a good, strong harbor for spanish colonialism and then move forward. so they leave on january ninth, 1769 is a very difficult journey. one ship, the san jose, was lost with everyone aboard a second ship, the san antonio took 54 days to reach san diego from baja, california to the san carlos, took twice that amount of time with many of its crew dead and or dying upon arrival. so this was not an easy journey. it reminds us that really, despite the fact they had navigated this a few times, they really didn't understand how to navigate these seas. they really struggled. they were not well prepared. and they finally consolidated excuse me, all the groups fully consolidated on july 1st, 1769, and san diego, with only half of their original members, the san antonio decided to return back to la paz to regain their supplies, and they lost another half of their members.

so a lot of people perished on this journey. on october 1st, 1769, the portola party finally reaches the bay of monterey. but no one believe this is the harbor that was supposed to be so well guarded, so protected, so useful. how many of you been to the monterey bay? and when you're looking out from the middle of the bay like morro bay, does it look like a harbor or does it just look at the ocean. ocean harbor bay, it looks like just the ocean. yeah. so think about the coming up to is all they see is this land and they i don't see any protected area really to understand the harbor that is the monterey bay how is protected as you really need to be on one of the two ends right to get a sense of this. so they get up there and they're completely disappointed. so now we've had a kind of poor arrival in san diego, disappointment in monterey, although sara will take this in a very different attitude. and finally they move north trying to find the bay of san francisco.

bicep2 to november 1st. excuse me, they were at the bottom shores of it down here. the peninsula is coming down, but they couldn't figure out the entrance. they couldn't figure how it got out. so they were also confused and thought maybe this is a lake or something else. so there's a lot of confusion about these various waterways where they're supposed to go. i told you, the struggle with the san francisco bay, this is another one of those examples. like january 24th, 1770. they had gone as far north as any spaniard party had, led by portola. they come back to the encampment at san diego and end up having to wait for san antonio to return the san antonio ship to return from la paz. so basically what we take away from this, a lot of movement, a lot of difficulties, a lot of disappointment. this is supposed to be the next big frontier for the spanish empire and it feels like a loss. sarah, however, sees this as a great opportunity. he's very excited. on july 16th, 1769, just a few weeks after they arrived in san diego, he dedicates the first of the nine missions he personally would found in san diego.

this is a very, very modest building. it's quickly erected with a thatched roof, but would eventually give rise to the other 20 missions that would be established and all to california. and i made a mistake and said 23 last week, i'm going to say 21. i was thinking of something else. so apologies on that. all right. so this gets us into our missions. a fun little advertisement there. so again, there's 21 missions that are established to the california mission period. that's from 1769 to 1823. remember mexico gets its independence in 1821. we'll talk about why that shifts the missions. these are supported by four studios. these are areas of the military that and then there's three specific pueblos that are meant for secular communities, although we really should think of the missions themselves as small villages that had family life, people living around them supported by the mission, supporting the mission troops around these missions, with these kind of other outposts as larger support mechanisms for them make sense.

so again, the agenda here that the missions put forward, the missionaries put forward was the idea is that they would go into the land. they would pacify the quote unquote, savage people who occupied a who lacked any religion. remember, they have religion. it's just not recognized by the missionaries. convert them to catholicism. and remember, conversion didn't just simply mean changing one's faith, but changing one's entire culture. and then once they had been successful at that, it would trans over transitioned over to secular control. right. that's the plan. it is also worth noting that the mission operate this way, but really are looking to have control over this region and have no real interest in ever transitioning to secular control. but that's how they get support from the military to have military protection for their exercises. these are generally placed evenly apart. they are located not based on walking distance. many of you might have heard the

story that each mission is one day's walk apart. they're on average about 40 miles apart from each other. but these are treacherous, difficult trails, many of which have not been actually established. you could not typically walk between each of these in a day. that is a story that gets told later. it's a kind of cell, a tourist industry to california. they're located because there were places where indigenous populations were willing to tolerate their existence. and most of them are on the coast. so they're also places where ships could dock and supplies could be moved back and forth. so that's really what's going on here. not so much about this idea of how far apart they are. and they have different relationships. and some of these missions will move around. for example, the first missions that are established in monterey has to get moved because the indigenous population, population there is not keen to their existence. so also don't think of these as permanent. we talked about panic's article last week. you know, we have the sixth mission church here. it santa clara university right

now. there was five before that similar things are happening. all these missions are moving around. they're changing. the buildings are being destroyed due to both natural causes and resistance by the indigenous population. okay. so we have you in a paris. they're leading this. he established the first seven. you get a sense of how he's thinking about this with his recollection of arriving in san diego and he said, thanks be to god. i arrived a day before yesterday, the first day of the month in this part of san diego, a truly beautiful and well deserving of its fame, fame being the harbor that's what they knew about the mission, has not yet been founded, but as soon as they leave, i will attend to that matter. and we know within two weeks they're dedicating that quickly built mission. there's one of the drawings that's later created to celebrate that event. as i mentioned before, this is pretty rudimentary log shelter, thatched roof, the local population burned down the mission the following year and 1770.

so one thing we want to walk away from this, depending what you might have learned before, is indigenous populations didn't just passively accept the fact that these missions were being built in their backyards. sometimes they saw them as opportunities for trade, for negotiation, for alliances, but they also saw them as threats. and there are constant in dialog with how they wanted to react to that. sometimes through outright resistance, sometimes lesser actions. so they rebuilt, they burned on the mission in 1770. they do some kind of temporary buildings here and there throughout the decade. the fires bring them down. we don't know all of them being direct resistance. there's an earthquake that also destabilizes one. the next permanent one is established in 1780. and by 1797, the mission had the largest indigenous population in all to california, with 1400 neophytes. and i'll explain that in a minute. and it's baptismal records. so neophytes is the language that the missionaries use to describe those recently converted living at the mission. so they're neo their natal in

their faith. we should also see this as a derogatory term. this is infantilizing the indigenous population, seeing them as children and actually the mission records will constantly see them being talked about as such. an earthquake destroys this one. the one that was established in 1780 is rebuilt again. that was destroyed in 1803. it's rebuilt again in 1813. and if you go to the mission san diego today, that mission was built in 1813 is the basis of the one that still exists to this day. so now we're going to do as a kind of kind of tour. some highlights as we move through the mission being established and we'll start to talk about the people who live there as well. so now we're moving up to monterey. was sarah and portola arriving again on june 3rd, 1770, to establish their permanent settlement? i'm sarah recalled that they built an altar under a large oak tree hung mission bells, and held their mass. this, of course, isn't what it would have look like. this is a nice, beautiful

artistic rendition of years later to celebrate the this is a nice beautiful artistic rendition then years later to celebrate the moment. these are people who had a hard journey. it is uncomfortable, it is difficult but this is a later celebration of it, a rendering of it. to dedicate this mission, the second mission in california, in 1984 it doesn't stay. the following year they move it to a new site in the valley five miles away. they claimed it was due to better water but seems it was two main causes. the local indigenous population really seemed unwelcome and the presidium being built in monterey was close to the mission and despite their claims, they want to be in conversation and working to each other, they wanted to distance themselves away from the military. a couple reasons why. one, you don't want the military interfering in what and what he is doing with the

secular oversight but the soldiers were notorious for their abuse of indigenous people particularly as a women. this is causing more friction between the indigenous people in the missions, you don't want to convert to your faith of people of the same brave safe -- same faith are sexually abusing them. so return here often and over 70 years old. a san antonio mission established in the mountains in san gabriel outside los angeles. then we have mission santa clara, the eighth mission found on january 10, 1777, named for saint cleo of assisi, the fourth california mission name for a woman and the only california mission that is part of the university campus. as you know it was built

multiple times, fires, earthquakes, essentially abandoned when the jesuits come back and occupy in the 1850s but it was constantly in dialogue with local population. by 18 oh 3 it had an indigenous population according to its records of 1271. this is a highlight, mission santa clara, we continue to see the missions built as they go through the years. i want to take time to talk about what it was like, let's go through and get some similarities and experiences they had in this period of time. the mission didn't just introduce religion but offered culture, technology, industry, agriculture and military life. most came from san fernando, the city which is also where sarah was from. they understood themselves as

ordinary men dedicated to evangelization of indigenous people and didn't seem terribly concerned whether these people wanted to be evangelized or wanted to convert. they see their faith is the right faith even if someone is resistant to it they are still doing god's work. they never liked the relationship they had with the military but they are reliant upon each other. the missions were reliant upon the military. there is resistance, reason to need that protection, and the military is completely reliant on the missions, all their food, other clothing. all of their materials come from the missions and are produced by the indigenous population. they need each other, they can't exist without each other. again, the missions are established where indigenous people were less likely to resist.

they had very limited authority because the spanish believe the jesuits had too much power wanted to limit that so all they did was perform religious functions. confessions, marriages, burials and prayer, that's technically all they were allowed to do. they were not supposed to feed, close, provide medical care, or help indigenous populations in any other way. this seems relatively cruel, they are taking that seriously, most of them break those rules because they recognize in order to convert people they have to show some christian charity. they are constantly arguing with the secular governor, the military governor because of that sexual abuse, we saw indigenous women by soldiers that i referenced earlier. this is devastating, both the act itself and the fact that it

spread disease and venereal diseases, they left behind records of horrific, violent encounters. most of these invite the military but a lot of indigenous records suggests the priests often are the perpetrators. the missionaries came from the college of san fernando. most live structured lives. they didn't demonstrate interest in empathy to other cultures, friction with indigenous people and establish simple missions. many of you have probably been to local missions in california that are beautiful. mission san juan is a beautiful mission.

most in this early period are rudimentary buildings serving a basic purpose. these buildings don't come until later when well-established. have massive indigenous labor they had access to and serving a larger spanish colonial population. think about that in the back of our minds. military missions have mud covered vertical poles, thatched roofs, easy to catch on fire. many of them did. most of the missionaries themselves lived a difficult lives. they have two missionaries in every mission and practice is not what happened. often times there's one missionary, one priest and they found themselves surrounded by a population who did not speak the language, they had nothing in common with and what we

would now call today they are suffering anxiety because they are isolated from their community. that's not to excuse their behavior but to provide context. okay. let's go back to what i recognized earlier too. often times frustrated with military and secular leadership, arguing with the military itself, constantly reaching out to leadership in mexico city about these problems. one of the things he's concerned about his sexual abuse and indigenous women by soldiers and missionaries, he felt it was hypocritical to their efforts and their missions and the concern of disease and the most upper echelon leadership including the governor who you read a section about his life experience, there is a chance in a minute, on page -- i have

it -- 235, the land and promise and despair, this is a section called the trials of the frontier woman. i want you to think about how this entanglement, complicating her position and gender roles in early california. take a few minutes, talk about what you see happening here, what she's accusing her husband of doing, how this echoes what i just talked about and share what comes up in your conversations with each other. okay? now you want to stand up. >> i mean, really, we just kind of see the key issues for women living in spanish california. i think that's the main point of this. not a lot of social mobility. even when a crime dictated by

the church is committed against a woman of probably relatively high social standing, she still can't get the law to do anything about it. >> yes. she's married to the most powerful man in california, she's also a mixed race individuals of the complicated thing about that too but she would be one of the highest women. but calling him out for this in a public venue is interesting but she can't even get that held accountable. back here and we will come to the front. >> adultery was considered against the catholic church at the time and it is surprising how entangled the courts and the catholic church was. they would basically believe anything the catholic church said that they didn't do much of an investigation outside of conjecture and they followed it and when you look at her petition i am assuming someone else wrote it for her. it is funny that she was like i

will carry the cross of going about and explaining this information which should have been, quote, prudent in the matter but still requests a divorce and the church is like no, we don't want a divorce, just forgive your husband and deal with it. also really interesting. >> they are very intertwined. even though the church oftentimes was frustrated with the secular leadership they also recognized the importance of keeping the status quo, keeping everything without rocking the boat. up here. now. you saw the comment? >> it wasn't just -- it was like or else you get further seclusion and communication in shackles. those are pretty harsh punishments for even just

speaking out against it so it shows we talked about this earlier how intertwined the church and the government, the legal systems are interconnected and it is so -- so beaux-arts and sexist. >> probably knew there was a possibility of that. >> it said even though prudence should have failed, this is my crime and goes on, a mission that in order to have -- appeal to these men in making their case she has to admit to wrongdoing, to answer the second question about gender roles in early california, her mission just cementing how little power she actually has.

>> pretty damning charges she is raising, this particular historical moment in this context and she's willing to take the consequences of it but unwilling to recant. anything else? so just have to be careful how they manage this particular case because they don't really want him here. they are not a big fan of his leadership but also be careful how he uses this to advances concerns and causes but leadership knows if they take her side, they can lose some of the power. the jesuits have been expelled. there's always a possibility to lose that chance. behind-the-scenes this allows for the expulsion, that's probably too long a word, placement in california.

to have some uptick in place, excuse me, to take his place, who also recognized the importance of what sarah is doing and also recognized they need to have more families coming in. something to know later to give you a heads up, under his leadership, a call for overland expedition of families coming to california, a stabilizing force, the idea being if they have a rise in children our families they are less likely to harm the indigenous population. this isn't a solution to the case we just saw but this is more on the ground troops hoping this will solve some of the problems. we will come back to this on wednesday but i want to acknowledge it here so you know that is happening. i want to continue what's going on in missions themselves.

so the missions are established and then they start to grow. let's start with the missions. a place, a permanent one, artisans come from the secular colonies, and training, conveyed the indigenous population as more people convert, willingly or not, more labor is now available. they provide labor for the missions. the missions can then grow, populations expand and we saw the high population of san diego, 1200 at mission santa clara and mission san pablo, 900. pretty significant numbers especially when you think of populations who lived here before spanish contact, 250 x 500. this is much larger than the communities they previously lived in. these are meant to be self-sufficient areas. some of the most grand and complete missions have living

quarters for the ministers also indigenous, warehouses for storing goods, granaries, have room to make soap, rooms to leave, carpenter shop, wine presses, sellers, patios and corrals for social events will work rooms other than the ones i mentioned before and the church itself. grand, beautiful buildings gave the missionaries and spanish colonists great pride but in reality it masks a lot of difficulties in pain. missionaries saw themselves to save saul and were willing to do so violently because they believed this is the only path to spanish colonialism and making sure people don't spend eternity in hell. in theory, the betterment in the afterlife.

we know the indigenous populations had their own religions and cultures and societies and were forced to deny them, give them up or find ways to practice them in other opportunities. the languages we see already, children, often treated them as such, they beat people when they misbehaved or ran away which was to go back home, generally a fugitive slave, you think in american society, similar patterns established at the mission. as a transition to the spanish lifestyle, many were often exposed to guns, more detail later but far more people died that were born in mission. these numbers are extraordinary. spanish immigrants brought diseases with them, influenza,

smallpox and typhoid that raced through local villages. syphilis was common and seen often and cause irreparable harm. they asked why did they go to the missions, why did they accept the missions, they are going past the missions, they are still in contact with each other and being decimated by disease and other things to get back to and desperate for food, supplies, so they go to the missions looking for a way to survive, not necessarily there but the mission had been established somewhere in the region. we know as the population of indigenous people in coastal parts of california dropped by at least half if not more. this population was around 300,000 on the conservative side. the missions themselves are

populated by diverse communities. not one mill village, often many. they had different relationships with each other. missionary leadership also regularly moved people around. they knew that too many people spoke the same like which, had the same cultural backgrounds, that could be a lesson in stability to come together to resist. speaking to each other, possible threat to resistance, they lured people too far away missions, to santa clara, in san francisco, a much farther destination. and try to get leadership from various communities to come into the communities. the missions themselves varied greatly and were differs from each other. with industrial centers, others

had ranches for their cattle. some focused more on agriculture, mission santa barbara cultivated wheat, prioritizing different aspects. they demonstrated what they were doing in pride. and in the colonies to show what he established. with indigenous people in that, this -- i didn't to sign this particular document. let's talk about it. and the contrast at actual experience they are having. take a minute, talk about that question and we will talk about what you are thinking.

one second. >> i think that is well said. a little bigger. the food that they need. >> the way europeans are, >> they use the same spaces they put on the european person, talking about that.

>> with ways of catholicism, being a spaniard and previous readings, take in everything, it is not actually happening. >> under the leadership of government, the images reported back, moving in the right direction. there is resistance documented. this is on the ground. anything else? i heard similar things around here, the argument of the claims about how colonialism is going. with colonialism, in that period, excuse me, they project

the image, the images i showed you last week of indigenous population, nothing like these individuals or the ones i'm showing you with a little bit later, the clarity is remembered and thought about is looking different from the spanish. there is no evidence to suggest people are living lives like this. indigenous people tried really hard to try to keep some of their life, their culture even though they weren't supposed to. there are difficulties in doing this because their lives are still regimented. they had time to get up and eat breakfast, work, go to mass, work, eat lunch, go to mass, it is meant to be filling up their

day so they have little time. we see evidence built in the mission documents and indigenous documents that efforts were taken to maintain their culture. we see evidence they continued to have familiar drawings. they harvest local food and the keep social hierarchies intact to. when possible, with ceremonies they used to practice before. hunting rituals, they continue to use prayer polls and read almonds and fast at certain times of the year. this has given levels of success. where indigenous life was greatly disrupted by spanish, they were left successful. by disease or violence, devastating affect is harder. in places like san diego county

the population tended to retain the culture or have a dialogue about this. the missionaries themselves acknowledge the company to water it down. this is a dance they would like to do. there noca threat to catholicism. the reason they want to do this is more robust communities had resisted so trying to find a place, for identity to maintain and lack opportunity for resistance. let's see. we see examples of this, talked about watching these ceremonies, the purpose of these ceremonies, never able to take any information, their ancestors practice it. not a big threat. it doesn't seem to be contrasting catholicism.

a lot of evidence to suggest there was indigenous people converted to be understood what that meant. 's names are signed with the x. we don't see evidence to suggest they are being taught latin which is what the bible is written in. they don't seem to demonstrate in the document any explanation of the catholic rituals or symbols. they didn't understand what was being said. it seems they are doing it for survival. if i get access to your food. ica tool. from 1815, they were preventing catechism and local dialogues but this is arguably in response to records people are visiting and acknowledging that it seems to be working correctly. and a high number of runaways.

to be successful, getting people on board especially allowing some element of indigenous life to persist. these are the writings of public talk. public talk travels to europe in the 1830s. he's a very young man. he dies at 16 years old if i recall but he was seen as a promise of what the mission could have a rotten. he converted difficult -- catholicism, going to rome to study to become a leader. he dies because of exposure to europeans in europe. two questions go together. a quote we can think about, turn to your neighbors and think about how he is describing his life and how he sees the place he was from,

retaining their culture and it was a great mercy that the indians did not do that when they arrived. thinking about that quote, someone who is loyal to the missionaries, what might that reveal to us as well. let's take two minutes to talk about things here. anything else, we will chat about when we have time. start with the first question. how they lived their life. anyone notice? >> they didn't seem to have a lot of control over their lives. they didn't work in the garden. they asked for things from it. >> it provided a ton of labor but they didn't reap the

benefit. one of the reasons they might have gone in to access supplies and food, doesn't seem they are getting that in return. this is the most favorable they are going to give us. a favorable record. anyone else? >> they were probably not used to seeing large plantations of agriculture orchards, describing this stuff like pomegranate that the spanish -- festivals and cabbages, lettuce, radishes, parsley, and others which i don't remember. >> big organized it -- >> one thing i thought was interesting was the mormons were reserved just for the natives which is maybe because they are easy to grow or something like that. >> no one left behind what was going on in memory, if you're

reflecting back on childhood in the mission too. >> in terms of incentive to come to the mission, that has to be a pretty big driving factor. >> anyone else? did anyone sense ways to talk about this being the indigenous lifestyle, rituals, behaviors? in the back. >> talked a lot about the dances as a major part of the ratings and ballgames that are applied so there's definitely still some practicing of those types of things. clothing that was still traditional. we think of it li dances and ballgames and various colors, the body is --

it is part of community culture, very much in opposition, this feels like there are things being preserved and there is some give and take happening here. when he goes through how busy their days are, this is going on the morning you do this, you eat tortillas and don't have blogs or do what we can, go to mass and talk about these dances. there is in this instance some evidence to suggest, with cultural ways. can't get a sense of that. not talking self and but recognize it as transparent in what it is but if they play it

down like people get married in happiness, let it continue, navigating that space. a little bit later, next time probably, talks about the mercy that they didn't kill them. there is frustration. there is anger. in one of two ways, the missions came, were established in the beautiful legacy, look at them, if you live in california you built the mission and happy times. or the missions existed and they are horrific and victimized and terrorize indigenous populations. both of these narratives, we don't see people pushing back or trying to survive and that gets left out.

they are in dialogue and conversation as well. that is something to keep in mind. it is going to great detail, how busy it was but i would rather talk about difficulties encountered in and idea of resistance that they pushed back and thought about. we know indigenous people had experienced difficulty. there are limits to what they were going to tolerate or not tolerate. two or three things became catalysts for some kind of action. women being sexually assaulted, violence and punishment. they would never do that to someone else.

before a community, whipping them in public was seen as dehumanizing and very frustrating or putting them in the spot, as public punishment, seems to be something indigenous populations could not wrap their head around. when going through these difficulties, at the same time they are losing massive numbers of people. the next thing you look at in more detail, i wanted to highlight how difficult this is and how many are dying. people are coming and being baptized or being forced to highlighting the stark differences, 14 people were born but 90 one people died.

97 people came, to highlight the stark ones. in 1806, for 16 people born, one hundred 19 people died. more people are dying that are coming into the mission. more people are dying that are being born. this is a recipe to decimate a community. one more -- the stark numbers, put them in conversation with public punishment and violent sexual assaults. that is where this happened. that is where we see resistance. it is not one place or one time but throughout the nation starting as early as san diego. in 1775, it is more stable, calling things down and built the relationship.

this is a quote from the other missionary who found him. he talks about what he saw on the peer, unrecognizable, disfigured head to foot and it was beyond description, you can see here, what he is engineering, completely curbing his undergarments around the middle, his chest and body, what they had given him. his face with the bruise that was suffered. when you see that level of violence, that is anger, that is personal, that is retribution. the entire mission was attacked and singles out this missionary. these actions happened time and time again.

mission santa cruz, another place we know a lot about in 1812. also killed, didn't realize it was a fascination, they think he died in his sleep, so violent to the indigenous population. he whips them with iron tips in public in front of all their peers and following another attack a couple years earlier. shot flaming arrows. in 1781 a party of soldiers traveling to california for fear that what they are established or bringing to their area. time and time again, only two minutes of discussion but with these two documents, when is a descendent, one of the people

who participated in mission santa cruz, making note of what happened. the other is martin rizzo who talks about the women who helped plan this, having a conversation how to understand what they are participating in and breaking down history. how we know what we know. anyone have any questions? thank you so much, everyone. >> if you are enjoying american history tv sign a own newsletter using the qr code on the screen, lectures in history, the presidency and more. sign up for the american history tv and watch american history tv, on c-span.org/history. >> this month, watch the best

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