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 moment. remember, these are people who are tattered. they've gone through a hard journey. it's uncomfortable, it's

difficult. but this is a later celebration of it and rendering of it, not people reenacting it. he dedicated this mission to san carlos romo. the second mission in california. however, as i mentioned before, it doesn't stay the following year. they move it to a new site in the carmel valley about five miles away. they claimed it was due to better soil and water, but it seems it was really two main causes. the local indigenous population really seemed unwelcome and the presidio that was being built in monterey was really close to the mission. and despite their claims that they want to be in conversation with other and working together, sarah really wanted to distance himself a little bit away from the military. couple of reasons why. one, he doesn't want the military interfering what he's doing. he doesn't want to feel like they're secular oversight. but two and will establish this for the two. the soldiers were notorious for their abuse of indigenous people, particularly the women. so this is causing more friction between the indigenous population and the missions. you don't want to people want to

convert to your faith. if people in the same faith are sexually abusing them. right. so that's also causing more problems. so he wants to distance himself for that reason as well. supposedly this is the mission that sarah loved the most as he returned here. often he also died here over over 70 years old. we then had the san antonio mission established in the san lucia mission mountains excuse me, and san gabriel outside of los angeles as our fourth. that's on the presidio. i apologize. we move on and then we have mission santa clara, the eighth mission founded on january 12th, 1777, named for st clair of assisi, the first california mission named for a woman, and of course, the only california mission that's also part of a university campus. and as we know, it was ruined and rebuilt multiple times. floods, fires, earthquakes, it was essentially abandoned when the jesuits come back and occupy in the 1840s and early 1850s. but it was constantly kind of being in dialog with the local

population through religious means. by 1803 it had an indigenous population, according to its records of 1271. so this is kind of a highlight. obviously we want to highlight mission santa clara because of where we're at, but we continue to see the missions be built as we go through the years. but i want to take some time to talk about what that was like. we could go through each single mission, but that would take us all week, right? so let's go through and kind of get some similarity, some experiences they had through this period of time. so we know the missions didn't just introduce religion, but also culture, technology, industry, agriculture and military life. most of the original franciscan missions who were operating came from the colors of san fernando in mexico city, which is also where sara was from. they understood themselves as ordinary men dedicated to the evangelization of indigenous people in california, and they didn't terribly seem concerned if these people wanted to be evangelized to or wanted to

convert, they see their faith as the right faith. and so even if someone is resistant to it, they're still doing god's work. as i mentioned before, they never really like the relationship they had with the military, but they are both reliant upon each other. the missions were reliant upon the military for protection. there is resistance. there is reason to need that protection and the military is completely reliant on the missions. all their food, all their clothing, all of their materials come directly from the missions and are produced by the indigenous population. so they need each other. they can't exist without each other. and again, the missions are established, larger indigenous people were less likely to resist or demonstrated more welcoming attitudes. the franciscans themselves technically had a very limited authority. this is largely because the spanish powers believe in the jesuits had too much powers. they really wanted to limit that. when the franciscans take over.

so all they're allowed technically to do was to perform religious functions, baptism confessions, marriages, burials and prayer. that's technically all they were allowed to do. they were not supposed to feed, clothe, provide medical care or help the indigenous populations in any other way. and so sometimes when they'll feel like, oh, this looks like they're being relatively cruel, they're taking that very seriously. most of them break those rules because they recognize in order to actually convert people, they have to show them from christian charity. they're are constantly arguing with the governors, the secular governors, the military governors of california, largely because of that chronic sexual abuse. we saw of indigenous women by soldiers at a reference earlier. this was devastating being in both the act itself as well as the fact that it spread disease and venereal diseases, both the spanish and indigenous people left behind records of horrific, violent encounters. most of these indict the

military, but we should recognize that a lot of indigenous records also suggest that the priest them too, could also be. the perpetrators. the missionaries were not necessarily intellectual, even though they came from the college of san fernando. most of the really basic daily structure lives they didn't demonstrate great an interest and empathy to other communities or cultures. and so this also caused some friction with the indigenous people and they established simple missions many of you have probably been to local missions. if you grew up in california that are ornate and beautiful mission. san juan is a very beautiful mission. our mission is beautiful, but most of the missions that are operating this early period are very, very rudimentary buildings that are serving a basic purpose. these types of style buildings don't come until later when they're well established, have mastered the indigenous labor

that they have access to and are really serving a larger spanish colonial population than necessarily just the indigenous population. so kind of also think about that in the back of our minds, most of the early missions are just simple. one room chapels with mud covered vertical poles, thatched roofs, very, very easy to catch on fire. many of them did. and then, of course, over the years they'd be more built up. most of the missionaries themselves also lived very difficult, hard lives. the ideal was to have two missionaries at every mission, but more often than not, in practices. this is not what happened. oftentimes there just one missionary, one priest, and they found themselves surrounded by a population who did not speak their language, who had nothing in common with. and we know several of them had what we would now call today nervous breakdowns. they're suffering crippling anxiety because they're so isolated from their communities. that isn't to excuse our behaviors, but to provide context.

yeah. that's enough for that. okay, let's go back to some of the kinds of attention i recognized earlier, too. so as i talked about for is really oftentimes frustrated with the military and secular leadership. he's constantly arguing with the military itself. he's constantly reaching out to the leadership in mexico city about these problems. one of the things he's really concerned about is that sexual abuse of the indigenous women by soldiers and missionaries. he felt that is hypocritical to their efforts and their missions. and of course, the concern of disease. and he saw this from the most upper echelons of leadership, include in the governor pedrosa villages, who you actually read a section about his wife's experience. so this is a chance for us to turn to our neighbors in just a minute. this is on pages or to do i have open to 35 in the lands of promise and despair. so this section is a section called the trials of a frontier woman. so she's is his wife. and i want you to think about how this entanglement between the government, the church is complement, complicating excuse

me, her petition and what does this reveal? apologies. the typo about gender roles in early california. so take a few minutes. turn to your neighbors, talk about what we see happening here, what she's accusing her husband of doing, how this is actually what i just talked about. and then we'll start to have a few people share what comes up in your conversations with each other. okay. things you can't we're talking about her jail chat and you have thought, i know, but now you want to say it out loud. yeah. i mean, really, we just kind of see the the key issues for women living in in spanish, california. yeah, i think that's kind of like the main point of this. you know, there's not a lot of like social mobility. and even when a crime like dictated by the church is committed against, you know, a woman of probably relatively high social standing, she still can't get the law to do anything about it. yeah, she's married to the most

powerful man right in california. now. she has had to step up. she's also a mixed race individual. so the whole complicated thing about that, too. but yes, she would be one of the most high status women. and the fact that she's even calling him out for this in a public venue is pretty interesting. but yeah, she can't even get that hold held accountable. it's once again a very let's go back come back here and we'll come to the fact that i mean, of course, adultery was considered kind of against the catholic church at the time. and it was just surprising how entangled the courts and the what is it, the catholic church was like. they would basically believe almost anything the catholic church said. it was interesting that they didn't really do much of an investigation outside of conjecture, and then they just followed it. and then again, when you look actually at her petition and i'm assuming someone else wrote it. yeah, yeah. this is like a court record. yeah. it was funny that she was like, i will carry the cross of kind of going about and explaining all this information, which it should have been, quote, prudent in the matter, but still requests it's a divorce and then

the church is like, no, we don't want to divorce. you should just forgive your husband and kind of just deal with it. it's also really interesting. yeah. so you see a couple of different layers here. we're seeing that this is not a secular state, that they're very, very intertwined. they're very amicable. and even though the church oftentimes is frustrated with the secular leadership, they also recognize the importance of keeping kind of the status quo, keeping everything kind of without rocking the boat right at a hand up of up here, you know. did you saw the comment? yeah, i was just going to say, like, it's kind of interesting that it wasn't just like, oh, god was like, you have to forgive. and i think they say or else you're going to get further seclusion, excommunication, whipping and shackles like those are like pretty harsh punishments for even just going to speak out against it. so it's like kind of shows and i think we talked about this a bit earlier, like how intertwined the church and the the

government, like legal systems are interconnected and it's so like these gender roles are just so, so bizarre and like sexist. and she took great risk to do this. she probably knew there was a possibility of that. right. it's a good point. you had your hand up as well. hmm. yeah. i found it interesting when it said or when she said, even though prudence should have failed this is my crime, and it kind of goes on. but it's admission that, like in order to even, like, kind of appeal to this men, she's kind of making her case. she has to admit to wrongdoing. yeah. which i kind of think you know, goes to kind of answer the second question about, you know, gender roles in early california. i kind of think, you know, her mission kind of just kind of cementing how little power she actually had. yeah. yeah. and it is a pretty -- charges she's raising for this particular historical moment in this particular context. and she's willing to take the kind of consequences, but she is unwilling to recant. right.

anything lcl talked about. so the church has to be careful in how they manage this particular case because they don't really want him here. they're not a big fan. there is not a big fan of his leadership. but he also has to be careful how he uses this to advance his concerns and causes. and he knows that if they say because there is no one around but the leadership knows that if they were to take her side and really go, see, this is what we're up against, they can lose some of the power, right? we, the jesuits, have been expelled. there's always a possibility you could lose that chance and say they navigate this very careful line. but behind the scenes, this allows for the expulsion and that's probably it. too strong a word. the replacement of charges in california. so he will be removed. you will get someone else there. and sarah will have someone else take his place. luca lucarelli. excuse me. who will turn and take his place, who also kind of recognized the importance of

what sarah is doing. and you also recognize that they need to have more families coming in so one last thing to know. we're going to come back to this later. but i just want to give you a heads up. it's under his leadership that we're going to see a call for an overland expedition of families coming to california to bring a stabilizing force, the idea being that if soldiers have their wives and children, their families with them, they'll be less likely to harm the indigenous population. now, this isn't a solution to the case we just saw. clearly his wife was with him and he did this anyway. but this is more of the thinking of kind of your on the ground troops hoping this will solve some of the problems. we will come back to this on wednesday. but i wanted to acknowledge it here just so you know, that that's happening as well, because i want to continue on what's going on the missions themselves. so the missions are established and then they start to grow. we'll talk about the indigenous population, but i start with the missions and what they're doing. buildings begin to be replaced by more permanent ones, artisans

start to come into the from the arms. secular colonies help managing construction and training these converted indigenous populations as more people convert, whether willingly or not more labor is now available. they provide the labor for the missions. the missions can then grow and we start to see the populations really expand. for example, we saw the high population in mission san diego. we saw about 1200 here at mission santa clara and mission san carlos. we're about 900. so pretty significant numbers, especially when we think about the a lot of the populations who lived here before spanish contact. we're living in villages, sizes, about 250 to 500. right. so this is much larger than the communities they previously lived in. and these are meant to be self-sufficient areas. some of the most grand and complete missions have living quarters from the ministers, of course, also for the indigenous warehouses, for storing goods, granaries. they had rooms to make soap, rooms to weave, carpenter shops, forges wine presses, cellars,

large patios and corrals for social events, work rooms for other labor that maybe wasn't specific to the ones i mentioned before. and of course, the church itself. these are grand, beautiful buildings that gave the missions, the missionaries and the spanish colonies great pride. but of course, in reality at mass, a lot of difficulties and pain. the missionary saw themselves, as i mentioned before, to save souls, and they were willing to do so violently if necessary, because, again, they believe this is the only path to both spanish colonialism and to making sure people don't spend their eternity in hell. and so they're willing to do it ever painful. they might happen here on earth side, in theory for the betterment on and the afterlife. of course we know the indigenous populations are had their own religions, their own rituals, their own cultures, their own societies. and they were forced to often deny these, give them up or find ways to practice them and less

obvious opportunities. the language we see already demonstrated the franciscans saw them as children and often treated them as such. they be indigenous peoples when they quote unquote misbehaved or, ran away, which is simply just to go back home home. leaving was not accepted. the idea of a fugitive slave that you might think about, like with american society, similar patterns are being established with the missions as they were my out here as they transitioned and were acculturated into spanish lifestyle with farmers, artisans, vaccaro and coral singers. many of them were still exposed to death. i'll talk about this in more detail later, but far more people died than were born in the missions. these numbers are extraordinary. the spanish immigrants brought diseases with them influenza, smallpox and typhoid that raced through the local villages. syphilis was a common and seen often and cause irreparable harm. so sometimes people will ask them why did they even go to the

missions? why would they even accept the missions? part of what's happening as these diseases are going past the mission so they're still in contact with each other and villages further and further out are being decimated by disease and other things. i'll get back to. and they find themselves desperate for food, for supplies, and so they to the missions looking for a way to survive not necessarily aware that the reason they're suffering so much is because the mission had been established somewhere in the region region. we know that the population of indigenous due to the missions on the coastal parts of all of california dropped by at least half, if not more. and again, this is assuming that the population was around 300,000 on the eve of european contact. that's the conservative side. it could have been as high as a million. the missions themselves were populated by diverse communities. it was not one community, one village. that popular the missions. it was often many the head may have different relationships with each other. the missionary leadership also regularly moved people around.

they knew that too many people spoke the same language, had the same cultural background, had the same communities that could be the threat for the stability, right? because they could come together to resist. so when they got kind of wind of communities creating spaces, speaking to each other, possible threats of resistance, they would move people to faraway missions. this isn't like they would move them from mission. santa cruz to mission santa clara, although that did happen, they would move them from mission santa cruz and mission dolores in san francisco. that's a much farther destination. destination. excuse me. they they also tried to get leadership from various communities to come in, hoping that that would also have people come into the communities, the missions themselves also vary greatly and were diverse from each other. some were expansive estates with the ranchos farms and industrial centers. others had vast grazing lands and ranches for their cattle. some more on agriculture mission santa barbara, for example, tended to grapes. mission rancho san marcos cultivated wheat. so they also prioritized different aspects and they tried

they kind of demonstrated what they were doing in pride. so one thing would seem to go back to previous slide just for a second is like these types of images. this is later, but still gives us a sense they would have these types of images created and spread out around the colonies to kind of show, look how well we've done, look what we've established. and they would also share images like this. one of indigenous people in spanish dress. so this is also from the reader that i've assigned to you all. but i didn't assign this particular document. so looking at this, i mean us internet your neighbors for a second and talk about it what kind of impressions you get the artist is trying to make about people and their experience in the missions and how does this seem to contrast from the actual experiences they were having so again, take a minute, turn your neighbors chat about that question and then i'll hear from a few of you your what you're thinking. they all want to share some of the things that came up in your groups. yeah. think one second them up here.

you're good. okay, we're going to talk that like look, i think i think that we're we're going to use that as a well fed meaning this like a little a little bigger, like you said. but like, i think i think kind of it's like, okay, like they're being treated well. like they're kind of getting the food that they need. yeah. and this is, you know, what we're seeing here is it's very stylized in a very like way. your opinions are being presented. so this is very similar to how they might have drawn europeans. this is a pretty common tactic, especially with earlier is they just use the same faces they might have put on a european person and just supplants it onto an indigenous person. they kind of talk about that. but i do think there's something these are people who look like they're comfortable in life. right, that they're being well taken care of. yeah. excellent observation. we also discussed how like the way they're dressed like shows, how they're like kind of like assimilating to their ways and like of living and like catholicism in a way. and just like being a spaniard, because. yeah. and like previous readings, they like it said to people at home like, oh, they're going to take in our values, they're going to

take in everything. yeah. but in reality, like, they, they are like it's not actually happening right? yeah. like, so if you were one of the leaders, remember leadership or the royal government and this is the images you're getting reported back, you're like, oh, this is being successful. we're in the right direction. which, by the way, would mean when there is a resistance that's documented, that might come to a massive shock to you if this is what you think is happening on the ground right. anything else. so i think you're picking up and i heard some similar things echoed around here is on the right things that this is really continuing to further the argument the claims they're making about how colonialism is going. this is echoing the same sentiments we saw with some of the secular documents and religious documents from earlier of colonialism and the north american period, north american area, excuse me, and they're really kind of projecting an image that doesn't seem to be replicated in reality. and you can even think about some of the images i showed you last week of indigenous populations that were in the early 19th century. they look nothing like these

individuals or even the ones i'm showing you with these. these are from a lot of little bit later, but clearly they're being remembered and thought about as looking different from the spanish. right. so in reality, there's no evidence to suggest that people were living lives like this. indigenous people tried really hard from the evidence we have to try to keep some of their life, some of their culture in their day to day life, even though they really weren't supposed to. the difficulties in doing this because their lives are so regiment id they had time that they're supposed to get up and go to mass breakfast work, go to mass work, eat lunch, go to mass. you can see where the day is going that it was meant to be filling up their so they had little time and yet we see evidence both in the mission document and indigenous documents that we efforts were taken to again maintain their culture. we see evidence that they

continue to cook over simple firing and familiar brush dwellings. they continue to use their old tools. they continue to harvest their local foods, and they tried to keep their social and political networks and hierarchies intact when possible. they had this pared down ceremonies that they used to practice before hunting rituals, body paintings and paint almost. they're gods of nature. they continue to use some of their prayer polls, read omens and fast at certain times of the year. and this had different levels of success in places where indigenous life was greatly disrupted by the existence of spanish. they were less successful where they've really been decimated by disease or violence or livestock. they brought with them. and that could have a really devastating effect. and it could be harder in places like san diego county, the populations there were more robust and tended to retain their culture or have a more of a dialog about this. and even the missionaries themselves would acknowledge this is happening. but try to kind of water it down

like, oh, this is just a dance they like to do. it has no religious component. it's not a threat to catholicism. it seems the reason they're willing to do this is these more robust communities were more likely to resist or had resisted. and so they're trying to find a space of how far can we control, where can we let them have a little sense of identity so we can maintain and lack opportunities for resistance. let's see. mission san luis ray we see examples of this. a padre there, that's mission san luis rays in present day oceanside talked about watching this ceremony and one of his letters he wrote, quote, we have made careful inquiries. it's the purpose of these ceremonies, but we've never been able to obtain any information other than they did this because their ancestors practiced it, unquote. so you could see he's kind of say it's not a big threat. they've always done it. it doesn't seem to be contrasting our catholicism. the other thing to recognize, it doesn't seem that there's a lot of evidence to suggest that when indigenous people converted, they understood what that really

meant. oftentimes their names are signed with an x. we don't see a lot of evidence to suggest that they're being taught latin, which is what the bible is. it would been written in. they don't seem to demonstrate it in the documents that there was any explanation that the catholic rituals are symbols. they knew they were required to attend church, but they didn't understand a lot of what was being said there. it seems they were doing it for survival. sure, sure. i'll do this or i'll take this baptism if it means i can have access to your food. access these tools. this does eventually change. by 1815, all the missions were presenting catechism in local dialects and trying to meet this more clear. this is partially, arguably in response to some of the records of people who were visiting and acknowledging this and saying this doesn't seem to be working correctly. and the fact that they had a lot of high number of runaways, now sometimes it could be a successful and really kind of getting people on board and especially allowing some elements of indigenous life to

persist. and so we have one more discussion we'll have today. this is from the writings by pablo talk. pablo talk on travels to europe in the 1830s. he was born at mission san luis rey. he's a very young man. he dies when he's like 16 years old. if i recall correctly. but he was seen as kind of the promise of what the missions could have wrought. he had converted to catholicism. he was going to rome to study and to become a leader. he dies because of his exposure to european diseases in europe. but he recalls some of the experiences he had in the missions. so i've kind of two questions that go together and then i have a quote. we can think about. so thinking about how he's describing, i'd like you to again one last time turn to your neighbors. think about how pablo talk is describing his life in the mission, san luis rey and how he sees luis and knows the people he was from retaining their culture. if you see that, and then i have this quote that he writes, it was a great mercy that the indians did not kill the spanish when they arrived. so thinking about that quote, the resistance, even though he's

someone who is loyal to the missionaries, what might that reveal to us as well? so let's just take a few minutes to talk about some of the things here. anything else you kind of know? and then we'll chat about this one last time. so let's start with the first question. what are some things that he's describing about how they live their life? i know there's a lot here. so what, if anything, is said that anyone to me notice. they didn't seem to have a lot of control over their lives, like he mentioned that helped build a garden, but they couldn't even, like, really work in the garden. could just ask for things from it. yeah. so the really important point that we see and this is really common is they provide a ton of labor, but they didn't actually reap the benefits of that. right. they didn't actually get to enjoy it. so one of the reasons why they might have gone is to access supplies and food. it doesn't seem like they're actually getting that in return. and this is some it was born in and this is someone they consider the most favorable they're going to give us right,

is an indigenous person. they have a favorable record. anyone else? yeah, they probably weren't that used to seeing like large plantations or whatever agriculture orchard orchards they kind of describe all this stuff that the what pomegranates stuff that the spanish were. melons, vegetables, cabbages, lettuces, radishes, beans, parsley and others, which i don't remember because he he doesn't remember the great big organized. right. and one thing i thought was interesting was, the melons were reserved just for the natives, which is like maybe because they're easier to grow or something. i might have to say that they're indigenous food or something that we don't have a sense of. like what behind that was going on, or that's his memory too. that's another thing to think about as he's writing this in rome. reflecting back on his childhood in that mission, to write in terms of like an incentive, though, to come to the mission. yeah, that's got to be a pretty big driving factor. absolutely. yeah. anyone else.

did anyone get a sense of how or ways that you see pablo talk this being their indigenous lifestyles or rituals or behaviors being preserved? yeah, a few different ish. he talks a lot about the dances and the dance, or like a major part of the writing as well as the ball game. they still play. so there's definitely still some practicing of those types of traditions in the dance section. also mentions like clothing that was still yeah. so yeah he i think that's such an important point. we think of it like, oh, they're forcing all this stuff. but here he is talking about what is it like for dances, three dances. he talks about the ball game era. he talks about the clothing, a feather, the various colors the body is painted, the chest is bare. this feels a lot like a traditional like part of this community's culture that it feels very much in opposition from the kind of behavior we would have expected missionaries to tolerate. right. so this feels like there are

things being preserved and there is some give and take happening here. and i find it particularly interesting right, because this follows the section where he goes through someone else to mention how busy their days are. so he's just going it out like, you know, the mornings we do this, you know, sunrise of breakfast, eat tortillas, we don't have bread. we go out, get extra food. if we can, we go to mass, we work and then we talk. all these dances. so there is, at least in this particular instance, some to suggest that where they can preserve some of their cultural ways, their traditional cultural ways, they will. and again, we can think about that quote i get earlier, that the missionaries themselves were like, well, it doesn't seem like it's doing anything. i can't get a real sense of it having a thread which think and i interpret to go that not paul will talk himself, but his parents recognize it if they're transparent and what it is that can cause them a disservice. but if they kind of play it down like, oh, that's what we do. we get people get married, we dance for happiness. yes, right then. then they'll let that happen and let it continue. so you can kind of see them navigating that space. and then the last kind of point i want to i ask you to think

about, but we can get more into resistance a little bit later, too. next time probably is he talks about, you know, this great mercy that they didn't kill them. and so there is a hint that there is disruption, there is frustration, there is i think these stories of the missions often get told in one of two ways. and i i mentioned this last week that the missions came. they were established, and they have this beautiful legacy. and we can look at them. and again, if you grew up in california, you built a mission and there's all no happy times. right. or the missions existed and they were horrific and victimized and terrorized. the indigenous population. and both of these narratives, it silences the indigenous voices. right. we don't see people who are pushing back or resisting or navigating that space to survive. and i think that's what gets left out as these aren't just pawns sitting around, they're in dialog and conversation with happening around them as well. right. and so that's we want to keep in mind. so we talked a little bit already and we acknowledge it. don't go into great detail. we just have about 7 minutes

left. but their schedules and how busy it was, but i'd rather kind of talk about some of the difficulties they encountered more to get into the idea of this resistance that they really kind of pushed back and thought about. so we know let's see, we know indigenous people had really dangerous lives. we know they were experiencing difficulty. we know there was limits that they're willing to tolerate and not tolerate. one of the things there's two or three things we know became kind of catalysts for some kind of action. women being sexually assaulted. we see reaction to that violence and punishment lashings, public lashings was seen almost every indigenous culture in calif as inhumane. they would never do that to someone else. the idea of bringing someone before a community and whipping them in public was seen as incredibly dehumanizing. and it was very, very frustrating or putting them in the stocks. and again, this public punishment really to be

something that the indigenous populations could not wrap their head around. so while they're going through all this stuff and all these difficulties that these punishments and these encounters at the same time, they're losing massive numbers of people. i'm kind of giving the context here. the next three slides, these are things you can look at in more detail on your own time. but have all the numbers here. i really wanted to highlight how difficult this is and how many people are really dying. so we have this is our mission, santa cruz, these are the years every year here we have the baptism people who are coming in, being baptized, whether of their own accord or being forced to children being born in the natal baptisms. but then we have these burials and i've highlighted these really stark differences. so, for example, in 1796, 14 people are born, but 91 people die, 97 people came that year, 91 died. we go look at another example. let me go on to another slide. i have three slides. these just i wanted to highlight some of these really stark ones. in 1806, 90 baptisms, 15 people born, 105 people die.

more people are dying than are coming. the missions, more people are dying that are being born. this is a recipe to decimate a community, to decimate a people right? so when you take these numbers and there's one more just going to give you a sense, these really stark numbers and then put them into a conversation with these public punishment and then these violent sexual assault. this is where we see resistance happen. all these coming together is when we start to see resistance and this is not one place or one time, but throughout the missions. so we can start as as san diego, one of the first documented ones that was seen as a clear revolt was in 1775. this is after the burning of the mission. so this was seen as a period of supposedly more stable that they've kind of calm things down, that they built a relationship, they killed their missionary, the franciscan there, this is a quote from the other missionary who was there who found him. he talks about what he saw of his peer. i saw that he was quite unrecognized, able. he was disfigured from head to

foot. and i could see that his death had been cruel beyond description and to the fullest satisfaction of the barbarians. so you can see here, like he's redefined their inhumane this himself. right and i'm sorry and i that formatted weird he was stripped completely of all his clothing even to his undergarments around. his middle, his chest and body were riddled with countless jobs. they'd given him his face with a one great bruise and the clubbing and stoning had suffered when you see that level of violence, that is anger, that is personal, that is retribution for the violence they feel they suffered as a people. the entire mission was attacked, but they particularly singled out this missionary, we think, because he was so cruel and his punishment towards indigenous people. so when we see these actions happens time and time again, i'm going to skip over this set of questions we can give us another example i mission santa cruz and this is something we'll talk more about next time. mission santa cruz is another place we know a lot about violence that happened in 1812. we know that in mission santa cruz there was a missionary there. he's also killed, but he's

killed in a way that's more discreet. they don't realize it's an assassination until later. at first, they think he died in his sleep, but he was known for being so violent to the indigenous population, he whipped them with iron tips in public in front of all of their peers. this is following another attack a couple of years earlier in mission san luis rey, where pablo talk was with his shot, flaming arrows that set the thatched roof fire in 1781. the uma people had attacked a party of soldiers traveling through california for fear of what they might establish are bringing a mission to their area. so time and time and time again, we see these attacks. now i'm leaving this up here because we only have 2 minutes and we'll have a chance to discuss it. but what i asked you to read for this week was two different documents. one is a descendant of one of the people who participated in the rebellion at mission santa cruz. and he's remembering and making note of what happened his first name is, lorenzo. the other is a source by martin rizzo, where he talks about the women who helped plan this.

and so that's what i'd like us to start class with on monday, is having this conversation about how we understand these rebellions, who's participating in them, how we get at that evidence, how we're breaking down history. that theme, how we know what we know, if anyone has any questions, please feel free to ask. if you have any questions, anything going on, come see me. thank