Category Archives: Spain

by | 26 September 2025 · 5:31 pm

Loss of Portugal’s Flagship, 1512

From Conquerors: How Portugal Forged the First Global Empire, by Roger Crowley (Random House, 2015), Kindle pp. 268-271:

The Frol de la Mar was one of the trophy ships of the Portuguese fleet. At four hundred tons, it was the largest carrack yet built; equipped with forty cannons, distributed on three decks, its stacked high stern and forecastle made it an intimidating presence among the dhows of the Indian Ocean—a floating fortress that could fire in all directions. At the battle of Diu, it had slammed six hundred cannonballs into the Egyptian fleet in the course of a single day, but its size made it awkward to maneuver in tricky conditions, and it was now old. The average life of a ship on the India run was perhaps four years; the battering of the long voyages and the ravages of the teredo worm turned stout planks to pulp in a short time. By 1512 the Frol had been at sea for ten. It was seriously leaky and required continuous patching and pumping. Albuquerque wanted to nurse it back to Cochin and conduct repairs, but the common consensus was that the ship was a death trap. Many of those leaving flatly refused to sail in it. Only the formidable confidence of the governor ensured a crew. Because of its size, it carried the bulk of the treasure as well as many of the sick and wounded and some slaves as presents for the queen.

…

The Frol was in trouble, now leaking badly and unable to maneuver with the burden of its cargo and the growing weight of water. It had also anchored to ride out the storm, but water was coming in so fast that the pumps were useless. According to Empoli, “another wave struck it, and the rudder broke off, and it swung sideways and ran aground. It immediately filled with water; the crew gathered on the poop deck, and stood there awaiting God’s mercy.” It was time to abandon ship. Albuquerque ordered some of the masts cut down and lashed together to make a crude raft. The sick and wounded were put in the one ship’s boat, while the remaining crewmen were transferred to the raft in a rowboat. Albuquerque, with one rope tied around his waist and the other tethered to the Frol, steered the skiff back and forward until all the Portuguese had been taken off. Disciplined to the last, he ordered all to leave the ship in just jacket and breeches; anyone who wanted to keep any possessions could stay behind. As for the slaves, they could fend for themselves. Their only recourse was jumping into the sea; those who could not swim drowned. Some were able to cling to the raft but were prevented at the point of a spear from climbing aboard and overloading it. At sea, it was always survival of the most important. Behind them the Frol broke in two, so that only her poop deck and mainmast were visible above the water. The ship’s boat and the raft drifted through the night, “and so they stayed with their souls in their mouths begging God’s mercy, until dawn, when the wind and the sea abated.”

…

In the Frol “was lost a greater wealth of gold and jewels than were ever lost in any part of India, or ever would be.” All of this had vanished into the depths, besides the gems and bars of gold intended for the king and queen, along with beautiful slaves drowned in the catastrophe and the bronze lions Albuquerque had reserved for his own memorial. And there was something else, equally precious to the geographically hungry Portuguese as they attempted to take more and more of the world into their comprehension and their grasp. It was a fabulous world map, of which only a portion survived. Albuquerque lamented its loss to the king:

a great map drawn by a Javanese pilot, which showed the Cape of Good Hope, Portugal and the land of Brazil, the Red Sea and the Persian Gulf, the spice islands, the sailing routes of the Chinese and the people of Formosa [Taiwan], with the rhumbs [lines marking compass bearings] and the courses taken by their ships and the interiors of the various kingdoms which border on each other. It seems to me, sire, that it’s the best thing I’ve ever seen, and Your Highness would have been delighted to see it. The place names are written in the Javanese script. I had a Javanese who knew how to read and write it. I send this fragment…in which Your Highness will be able to see where the Chinese and the Formosans really come from, and the routes your ships must take to the spice islands, and where the gold mines are, the islands of Java and Banda, source of nutmeg and mace, and the kingdom of Siam, and also the extent of Chinese navigation, where they return to and the point beyond which they don’t voyage. The main map was lost in the Frol de la Mar.

But Albuquerque was already using the new bridgehead of Malacca to seek out and explore these seas for himself. He sent embassies to Pegu (Bago in Burma), Siam (Thailand), and Sumatra; an expedition visited and mapped the spice islands of eastern Indonesia in 1512; reaching farther east, ships sent to China in 1513 and 1515 landed at Canton and sought trade relations with the Ming dynasty. He was tying together the farthest ends of the world, fulfilling everything [King] Manuel could demand.

Unfortunately for the Portuguese, these bold extensions had unforeseen consequences. The Malacca strike had been partially undertaken to snuff out Spanish ambitions in the Far East. Instead it provided the personnel, the information, and the maps to advance them. Among those at Malacca was Fernão de Magalhães (Magellan); he returned to Portugal, wealthy from the booty, with a Sumatran slave, baptized as Henrique. When Magalhães quarreled with King Manuel and defected to Spain, he took Henrique with him, as well as Portuguese maps of the spice islands and detailed letters from a friend who had made the voyage. All these he put to use a few years later in the first circumnavigation of the world, under the flag of Spain, during which Henrique was to prove an invaluable interpreter—knowledge that allowed Portugal’s rival to claim the spice islands of the East Indies as its own.

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Filed under education, migration, military, Portugal, religion, slavery, South Asia, Southeast Asia, Spain, war

by | 6 September 2025 · 1:31 am

Bolívar Recalibrates National Identity

From Venezuela’s Collapse: The Long Story of How Things Fell Apart, by Carlos Lizarralde (Codex Novellus, 2024), Kindle pp. 203-205:

By 1819 Bolívar delivered the justly famous Angostura speech to the second Venezuelan Congress. What he said then laid out a plan based on Boves’ insight into colonial society. For years, the Angostura text has been read as an example of a centralizing Bolívar advocating for a strong state that accommodates patrician institutions like a hereditary House of Lords. The most radical aspect of the speech is seldom mentioned.

Going well beyond what he had written in the Cartagena Manifesto, Bolívar seeks to explain the fragmentation and hatred within the colonial territories. Many decades before Vallenilla Lanz and Uslar Pietri had articulated the fracture at the country’s heart, he already speaks of a society on the verge of falling apart: “The diversity of origin requires an infinitely firm grip, an infinitely delicate tact to manage this heterogenous society whose complicated artifice can be dislocated, divided, and dissolved with the slightest altercation.”

The key phrase is “diversity of origin,” which acknowledged at the very beginning of the 1800s that Venezuela was, at its core, a multi-ethnic and multi-racial society. The explanation goes into considerable detail,

“We must be aware that our people are not Europeans, or North Americans: they’re a composite of Africa and the Americas rather than a product of Europe; even Spain itself is no longer European due to its African blood, its institutions and its character. It is impossible to properly decide to which human family we belong. The largest part of the indigenous population has been annihilated, the European has mixed with those of the Americas and those of Africa, and they have mixed with Indians and with Europeans …”

No one had ever described the facts and uncertainties of ethnic and racial differences in this way. Boves’ de facto solution had been to promote the extermination of all whites. Creole society’s program sought to reenact the colonial caste system. Many ignored the issue and pretended it was not relevant. As the years went by and a battery of constitutions dismantled the caste system’s nominal rules, and later, slavery, most of the country’s intellectual establishment chose to ignore the subject.

The speech’s enduring passage defines the conundrum faced by countries in the Caribbean basin: “our parents, different in origin and blood, are foreigners, and all have visibly different skin: the dissimilarity brings a challenge of the highest order.” In the context of his time, and that of many decades after him, Bolívar proposes a radical solution: “The blood of our fellow citizens is different. Let’s mix it in order to unify it …”

The speech promotes a mixed-race country with a historical dimension and a spiritual path. Boves’ men had lived their day-to-day in a new kind of army: multi-ethnic, horizontal, and devoid of rankings based on skin color or national origin. This had been a revolutionary social experiment. Bolívar wanted a society based on that model and included his ethnic group in the mix.

While the concept of nation proposed at Angostura had nothing to do with the Creole ideals of the older Cartagena Manifesto, Bolívar continued to advocate for a powerful ruler and a centralizing seat of power.

The speech summarizes the late Bolívar’s prescription for the country: fuse all nations and races and ethnicities into a new brown Venezuelan identity and superimpose a powerful central state to combat factionalism and special interests.

Although this was never clearly stated, one hundred years later Rómulo Betancourt founded his political project upon those ideas. Acción Democrática would create a vast and centralized welfare state unimaginable to Bolívar in its scope, reach, and sheer power. And the party and its leaders would work tirelessly to create one nation around the idea of Juan Bimba, a racially mixed John Doe that stood for the average (and ideal) Venezuelan.

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Filed under Africa, democracy, migration, military, nationalism, Spain, Venezuela, war

by | 5 September 2025 · 12:25 am

Spanish American Caste System

From Venezuela’s Collapse: The Long Story of How Things Fell Apart, by Carlos Lizarralde (Codex Novellus, 2024), Kindle pp. 178-181:

The caste system in Spanish America was the most important, and likely the least understood, organizing principle of colonial society. Contemporary historians, particularly at American universities, have debated for decades how the caste system worked, to what extent its rules were enforced, and how relevant it was to everyday society across Spanish colonies.

No one disputes the extent to which the Venezuelan society of the late 1700s, more than that of any other Spanish American colony, was gripped by a furious battle between Creoles and those of mixed-race over the future of their society. The legacy of violence from battles between Indians and Spanish, and the enforcement of African enslavement, had shaped the Wars of Independence. But underneath the conflicts there was a revolt against the caste system.

The lives of distinct social groups marked by religious and ethnic descent had been tightly regulated for hundreds of years in the Muslim and Christian strongholds of Spain. Muslims born of Arab and Syrian ancestry in the Emirate of Granada had different privileges than Mozarabs (Muslims of Spanish ancestry [no, rather Christians under Muslim rule]), those of Jewish ancestry, or the Slavic or Berber warriors in the employ of Sultan Boabdil. Those rights, regulations, and privileges would change for different social groups in Christian-controlled cities like Avila or Valladolid but were just as rigidly enforced, if not more so. Everywhere in the Iberian Peninsula there were rules determining where different ethnic and religious groups could live, who they could marry, and what kind of work they could do. The Spanish exploration and subsequent invasion of today’s Dominican Republic and Cuba came only a few years after the conquest and occupation of the Emirate of Granada. The fall of the Emirate in 1492 had been followed by the reorganization of the social hierarchies, with Muslims dispossessed of their lands and castles, some enslaved, those Mozarabs that opposed the Spanish punished, and those that had collaborated, and professed Catholicism rewarded. Many of the men arriving in the Caribbean had been the same Extremeño and Castilian soldiers fighting in Granada.

Historians of Spanish America tend to see the caste system in its uniquely European and Catholic sense. In the classic Race Mixture in the History of Latin America, Magnus Mörner argues that castes were “created by transferring to the New World the hierarchic, estate-based, corporative society of late medieval Castile and imposing that society upon a multiracial, colonial situation.” But he forgets how multi-ethnic Spain had been since the Muslim invasion of 711. Something else he fails to mention is the extent to which the Mexicas and the Incas in Peru had perfected their own rigid caste systems.

Tenochtitlan and Cusco were organized on even more fixed social lines than Granada or Avila. Hierarchies of lineage, genealogy, ethnicity, and work ruled much of the lives of every inhabitant. The canal that used to separate today’s Zocalo in Mexico City from the market in Tlatelolco, for example, signaled a completely different set of rights and regulations for the ethnically specific inhabitants of each area. In the Mexica city there were slaves and traders from different nations, a priestly class, a warrior class, an aristocracy, and carefully designated guilds for different types of labor. It was in Mexico City and Cusco, cities built on civilizations based on caste-like groupings, that the Colonial Spanish American imaginary was created, and exported to lesser colonies such as Venezuela.

Equally relevant to this discussion is the speed of change in the ethnic composition of colonies like Venezuela from the 1550s through the early 1800s. In 1503 Queen Isabella I issued a royal proclamation encouraging the Spanish and those of indigenous descent to intermarry. By 1514 intermarriage was fully codified in a Royal Edict. Promoting ethnic diversity was an intuitive choice for a Spanish monarch of the time. It would dilute the power of the former rulers and legitimize the new ones. Previous rulers in different parts of the Iberian Peninsula had taken similar actions for the same reasons over the previous 1,000 years.

Later in the 1500s, kidnapped Africans would be transported in substantial numbers to work as slaves in the Spanish Caribbean, where plantation economies were beginning to thrive. The conquerors’ early ideology of slavery was based on the ancient practice in North Africa—a place that the south of Spain was still culturally tied to. It was not racialist in the way the word is understood today: anyone captured in the Mediterranean Sea by pirates would be routinely sold into slavery well into the 1700s. Miguel de Cervantes, before writing Don Quixote, had been captured on the high seas and sold in a Tunisian market as a slave. Five years later he was able to purchase his freedom and write his famous novel.

That is partly why in Spanish America, as opposed to the British colonies and later the southern United States, it was easier and more culturally accepted for the enslaved of African descent to buy or be granted freedom. Once free, they would establish themselves as free artisans near their former plantations or in the cities.

Ethnic diversity in cities was not only a long legacy of both the Iberian Peninsula and the great pre-Hispanic empires. It was a fact created by the bringing together of people of different races and backgrounds in one place. The new colonial social order even made it possible for people from formerly enemy indigenous nations, and their descendants, to now live in peace near each other.

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Filed under Africa, democracy, economics, Mexico, migration, nationalism, Peru, religion, slavery, Spain, Venezuela

by | 28 August 2025 · 12:25 am

Venezuela’s Civil War of Independence

From Venezuela’s Collapse: The Long Story of How Things Fell Apart, by Carlos Lizarralde (Codex Novellus, 2024), Kindle pp. 21-23:

Venezuelan children of the Concorde generation were taught a particular story of Venezuelan independence. It all started, according to the narrative, in a sleepy colonial outpost known as the Royal Captaincy General of Venezuela that was peacefully plodding along at the end of the 1700s. By 1808 Napoleon had invaded Spain, imprisoned the King, and imposed a puppet government over the empire in the Americas. Venezuelan Creoles, using the Cabildo de Caracas, seized the opportunity in 1810 to break away from a now-illegitimate monarchy, proclaimed sovereignty, wrote brilliant declarations, and led the first independence armies.

Yet, the Creole independent forces were, to their surprise, systematically defeated between 1810 and 1817. They seized Caracas twice, and declared and established independent Republics both times, only to be crushed. Their most famous representative and eventual leader, Simón Bolívar, commanded the country’s most important garrison during the first uprising, only to end up in exile in Cartagena. Years later he led the failed Second Republic before fleeing again.

What the elementary school stories never mention is that with the Spanish King imprisoned, and nearly every Spanish soldier on the planet fighting the French on Iberian soil, the so-called “royal” soldiers defeating the First and the Second Republics were mostly locals. The conflict was never one between newly self-conscious Venezuelans and royal Spaniards, but rather one between castes. The war of the First Republic was one of Pardos against Creole-led armies. Those of mixed-race felt no allegiance to the King, had no interest in the monarchy, and did not feel Spanish in any way. They flew the King’s standards, but they were fighting against Creole rule.

…

Pardos, free Africans, mutinous slaves, and many others of indigenous descent, destroyed Creole-led pro-independence governments twice in four long years. They battled Creole-led armies that sought to preserve the caste system and slavery in a newly independent republic. As the third chapter of this book chronicles in detail, the social and military dynamics had changed by 1816. Still, the first half of the independence wars remains critical to understanding what happened by the 1820s.

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by | 27 August 2025 · 10:42 am

Venezuela’s Demographic Origins

From Venezuela’s Collapse: The Long Story of How Things Fell Apart, by Carlos Lizarralde (Codex Novellus, 2024), Kindle pp. 16-18:

The War of Spanish Succession that ended in 1714 brought significant changes around the world and Phillip V, a French-born king, to Madrid. A new royal ideology wanted more central control throughout the empire in the Americas, less power for Creoles, and a stricter social order. A French-influenced bureaucracy also responded to their century’s obsession with organizing and classifying every aspect of society. In Spanish America, they would find a unique challenge. Most societies there had been aggressively jumping ethnic and racial lines for two centuries. This was especially evident in the Venezuelan territories. The population of New Spain—current-day Mexico—had always been primarily indigenous, and those of Cuba and Hispaniola were already mainly African. By the early 1700s sparsely populated Venezuela enjoyed more numerical balance between those of Spanish origin or descent, African origin or descent, and Amerindians, than other colonies.

Influenced by the new winds from Madrid, both Spanish-born inhabitants and Creoles in every Spanish colony became obsessed throughout the 1700s by the classification of every person’s ethnic descent. Those of African and Spanish descent had always been called Mulattos. Mestizos were those of Indian and Spanish origin. The classification became more formal, and especially in New Spain, more complex. In a 1763 painting, the offspring of Spanish and Mulatta were called Morisco. Children of Spanish and Morisca descent were called Albinos. The children of Spanish and Albina were labelled Torna atrás, or “go back,” presumably because the physical features of grandparents would visibly return by the third generation.

Fascinated by everyone’s ethnic descent, and charged with imposing greater social control, Spanish colonial administrators tightened the regulations of freedom, rights, and privileges for different groups. There were many caste-based restrictions on who could work where; who was allowed to rise within the army, the church, the world of commerce, colonial government; who could worship in particular churches and not others; who could wear certain clothes; who could travel with what permits and where could they go; who could own what and how much of it; or who could get what kind of education.

While an intricate classification dominated the Spanish Americas’ imagination, the civil administration of the marginal colonies in the Venezuelan territories lacked the resources to replicate much complexity. In practical terms, the Venezuelan caste system concerned seven groups of non-slaved people: 1) the Spanish-born; 2) those born in the Americas of Spanish origin or Creoles; 3) those born in the Canary Islands; 4) indigenous people integrated into colonial society; 5) those indigenous in some form of bondage; 6) those formerly enslaved and now free Africans or their descendants; and finally, 7) those of mixed-race, be they Mestizos, Zambos, or Mulattos and their descendants. The latter were increasingly known as Pardos.

Colloquially, the word “Pardo” designates anyone not of pure Spanish, Indigenous, or African descent, but rather a mixture of them. In a more literal sense, Pardos simply have brown skin.

Often enough, documents from the time group every person of mixed-race as a Pardo. The imaginary castes that divided everyone of mixed-race into dozens of categories became, in practice, mute. The regulations and restrictions regarding those of mixed-race increasingly focused on Pardos. The 1700s were also years of relative plenty in the Venezuelan territories. The prices of cocoa and sugar, indigo, and other plantation-economy products were booming on a global scale. While Venezuela never had the extensive or ideal lands for cultivating sugar that made Haiti, and later Cuba, spectacularly wealthy, the economy grew significantly compared to the hard times of the 1600s. As cities and towns across the country prospered, the population grew, and Pardos specifically grew as a share of the population. Little noticed at the time and barely mentioned by contemporary historians, the increasing percentage of the Pardo population would change everything.

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Filed under Africa, Caribbean, migration, nationalism, religion, slavery, Spain, Venezuela

by | 7 February 2025 · 6:24 am

Indian Slavery in California

From The Other Slavery: The Uncovered Story of Indian Enslavement in America, by Andrés Reséndez (HarperCollins, 2016), Kindle pp. 248-250:

Foreign visitors who ventured out of Don Guadalupe’s home and onto his nearby Rancho Petaluma were able to gain a great deal more insight. At its peak in the early 1840s, this 66,000-acre ranch was tended by seven hundred workers. An entire encampment of Indians, “badly clothed” and “pretty nearly in a state of nature,” lived in and around the property and did all the work. As Salvador Vallejo recalled, “They tilled our soil, pastured our cattle, sheared our sheep, cut our lumber, built our houses, paddled our boats, made tiles for our houses, ground our grain, killed our cattle, dressed their hides for the market, and made our unburned bricks; while the women made excellent servants, took good care of our children and made every one of our meals.” The Vallejos were quick to paint a picture of benevolent patriarchy. “Those people we considered as members of our families,” Salvador Vallejo remembered. “We loved them and they loved us. Our intercourse was always pleasant: the Indians knew that our superior education gave us a right to command and rule over them.”

But what seemed pleasant and natural to the Vallejos was decidedly less so to the Indians. Some workers at Rancho Petaluma were former mission Indians. As administrator of the mission of San Francisco de Solano, Don Guadalupe had ample opportunity not only to dispose of mission lands and resources (in fact, his Sonoma home, the military barracks, and the entire plaza lay on former mission lands) but also to bind ex-neophytes to his properties through indebtedness. Faced with dwindling resources and loss of land, former mission Indians had little choice but to put themselves under the protection of overlords like the Vallejos. Other Indian laborers had been captured in military campaigns north of Sonoma. As comandante (commander) of the northern California frontier, Don Guadalupe had a guard of about fifty men to keep order in the region and prevent Indians from stealing cattle. He also used his guardsmen to procure servants. He was not alone in doing so. Especially after the secularization of the missions in 1833, Mexican ranchers sent out armed expeditions to seize Indians practically every year—and as many as six times in 1837, four in 1838, and four in 1839.

Mexican ranchers pioneered the other slavery in California, but American colonists readily adapted to it. They acquired properties of their own and faced the age-old problem of finding laborers. Their options were limited. No black slaves existed in California, at least not in the open, as Mexico’s national government had abolished African slavery in 1829. Asian workers were still rare. In the early 1840s, Don Guadalupe kept four Native Hawaiians at Rancho Petaluma, as did a neighboring American rancher named John Sinclair and some others. The “coolie” (Asian) trade began after the gold discoveries of 1848 and would reach significant numbers only years later. Indian labor was the only viable option. Although the indigenous population of Alta California had been cut by half during the Spanish and Mexican periods—roughly from 300,000 to 150,000—Indians still comprised the most abundant pool of laborers. Short of working the land themselves, white owners had to rely on them.

Traces of the earliest Euro-American settlers are still visible in northern California. John Sutter was the proprietor of a large fort by the junction of the Sacramento and American Rivers that is now a major tourist attraction in midtown Sacramento. George C. Yount was the first Euro-American to settle permanently in the Napa Valley; the wine-sipping town of Yountville is named after him. Pierson B. Reading was the recipient of a huge land grant that would give rise to the city of Redding. And Andrew Kelsey, a ruthless entrepreneur, built a ranching operation just south of Clear Lake that is now the town of Kelseyville. These foreigners were acquisitive, possessed good business sense, and were quick to appreciate the advantages of coerced Indian labor.

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by | 4 February 2025 · 3:48 am

Indigenous Slavers in North America

From The Other Slavery: The Uncovered Story of Indian Enslavement in America, by Andrés Reséndez (HarperCollins, 2016), Kindle pp. 172-177:

NATIVE AMERICANS WERE involved in the slaving enterprise from the beginning of European colonization. At first they offered captives to the newcomers and helped them develop new networks of enslavement, serving as guides, guards, intermediaries, and local providers. But with the passage of time, as Indians acquired European weapons and horses, they increased their power and came to control an ever larger share of the traffic in slaves.

Their rising influence was evident throughout North America. In the Carolinas, for instance, English colonists took tens of thousands of Indian slaves and shipped many of them to the Caribbean. In the period between 1670 and 1720, Carolinians exported more Indians out of Charleston, South Carolina, than they imported Africans into it. As this traffic developed, the colonists increasingly procured their indigenous captives from the Westo Indians, an extraordinarily expansive group that conducted raids all over the region. Anthropologist Robbie Ethridge has coined the term “militaristic slaving societies” to refer to groups like the Westos that became major suppliers of Native captives to Europeans and other Indians. The French in eastern Canada had a similar experience. They procured thousands of Indian slaves during the seventeenth and eighteenth centuries, but as they moved away from Quebec and Montreal and into the Great Lakes region and upper Mississippi basin, they encountered a world of bondage they could scarcely comprehend, let alone control. Indians preyed on one another to get captives whom they offered to the French in exchange for guns and ammunition and to forge alliances. Throughout North America, Natives adapted to the sprawling slave trade and sought ways to profit from it.

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The most dramatic instances of Indian reinvention occurred in what is now the American Southwest. Multiple factors propelled Indians of this region to become prominent traffickers. The royal antislavery activism of the Spanish crown and the legal prohibitions against Indian slavery dissuaded some Spanish slavers of northern Mexico, leaving a void that others filled. Moreover, the Indian rebellions of the seventeenth century that culminated in the Great Northern Rebellion [of the 1680s and 1690s] restricted the flow of Indian slaves from some regions and led to the opening of new slaving grounds, creating new opportunities. Most important, the diffusion of horses and firearms accelerated at this time, giving some Indians the means to enslave other people. Thus new traffickers, new victims, and new slaving routes emerged in the seventeenth and eighteenth centuries. Some Native communities experienced a process of “deterritorialization,” as Cecilia Sheridan has called it, becoming unmoored from their traditional homelands, fusing with other groups, and reinventing themselves as mobile bands capable of operating over vast distances. They made a living by trading the spoils of war, including horses and captives.

…

Comanche captive taking introduced Apaches from the east, Navajos from the west, and Pawnees from the north into New Mexico. The Comanches’ radius of action was astonishing. In 1731 a New Mexican friar asked one of the Comanches’ captives to which nation he belonged and how far it was to his country of origin. The slave responded that he was a “Ponna” (quite possibly a Pawnee, whose traditional homeland was along the North Platte and Loup Rivers in present-day Nebraska). The Indian also said that he had traveled with his captors for “one hundred suns,” moving at a rate of about ten leagues (thirty miles) for each one. The friar estimated that in the course of a year, Comanches might travel “more than one thousand leagues [three thousand miles] from New Mexico,” a distance that may have been entirely possible, considering that Pawnee country was eight hundred miles away from northern New Mexico and that the Comanches traveled to and from these lands, making various detours along the way.

The Comanches sold their first slaves in New Mexico sometime in the first decade of the eighteenth century. By the 1720s, they had become well-established traders. And by the 1760s, they were acknowledged as the preeminent suppliers of captives in the region.

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Filed under Canada, Mexico, migration, military, North America, slavery, Spain, U.S.

by | 3 February 2025 · 5:17 am

Miners in Latin America, 1573-1820s

From The Other Slavery: The Uncovered Story of Indian Enslavement in America, by Andrés Reséndez (HarperCollins, 2016), Kindle pp. 123-124:

Beyond northern Mexico, coerced Indian labor played a fundamental role in the mining economies of Central America, the Caribbean, Colombia, Venezuela, the Andean region, and Brazil. Yet the specific arrangements varied from place to place. Unlike Mexico’s silver economy, scattered in multiple mining centers, the enormous mine of Potosí dwarfed all others in the Andes. To satisfy the labor needs of this “mountain of silver,” Spanish authorities instituted a gargantuan system of draft labor known as the mita, which required that more than two hundred Indian communities spanning a large area in modern-day Peru and Bolivia send one-seventh of their adult population to work in the mines of Potosí, Huancavelica, and Cailloma. In any given year, ten thousand Indians or more had to take their turns working in the mines. This state-directed system began in 1573 and remained in operation for 250 years. Other mines of Latin America, such as the gold and diamond fields of Brazil and the emerald mines of Colombia, depended more on itinerant prospectors and private forms of labor. But even though the degree of state involvement and the scale of these operations varied from place to place, they all relied on labor arrangements that ran the gamut from clear slave labor (African, Indian, and occasionally Asian); to semi-coercive institutions and practices such as encomiendas, repartimientos, debt peonage, and the mita; to salaried work. Mines all across the hemisphere thus propelled the other slavery.

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by | 2 February 2025 · 6:36 am

Rescinding Emancipation in Manila

From The Other Slavery: The Uncovered Story of Indian Enslavement in America, by Andrés Reséndez (HarperCollins, 2016), Kindle pp. 144-146:

The backlash against the campaign to free the Indians was strongest in the Philippines. The royal order of June 12, 1679, specifying that “no native could be held as a slave under any circumstance” and that “all Indians enslaved up to now are hereby set free as well as their children and descendants” caused a great deal of turmoil in Manila. As in Chile, the first recourse in the Philippines was to stall using the traditional formula: “This cédula [royal order] is of the kind that must be obeyed but not complied with,” observed the members of the Audiencia of Manila, “and we must write back to the Prince so that better informed he could send us his orders.” Their displeasure was patent. “When royal orders are so far apart from the natural law, they cannot be executed,” wrote an irate audiencia member to Charles II, “and with all due respect, even less so when that natural law is for the benefit of those who have been vanquished in war, for the victors would have a right to take their lives but only choose to take away their liberty.”

Yet even in the distant Philippines, there were some courageous crusaders. While waiting for the king’s reply, the audiencia’s attorney prodded his reluctant colleagues to make public the emancipation decree. The immediate result was a flood of requests: “So many were the slaves who crowded around this Royal Audiencia to claim their liberty that we could not process the multitude of their papers, even when being extracted in brief and summarily.” Many slaves around the capital abandoned their masters, who were left “without service,” as the archbishop of Manila, Felipe Pardo, observed.

It was in the provinces that the situation became truly critical. Native Filipinos faced total ruin, as they had most of their wealth invested in their slaves. Moreover, the slaves supplied much of the rice and other basic foodstuffs of the islands, and now “agitated and encouraged by the recent laws setting them free [they] went to the extremity of refusing to plant the fields.” The greatest threat of all was that “by setting these slaves free, the provinces remote from Manila may be stirred up and revolt, such as those in the Visayas and Nueva Segovia; and in the island of Mindanao, the malcontent Caragas and Subanos might well join forces with the Muslim insurgents there.”

In Chile the governor had taken the lead in opposing the Spanish campaign, but in the Philippines all branches of the imperial administration, including the governor, the members of the audiencia, the city council of Manila, members of the military, and the ecclesiastical establishment beginning with the archbishop, sent letters to Charles II requesting the suspension of the emancipation decree. Among the petitioners were Native Filipinos, for whom slavery had been a way of life since time immemorial. “When a principal native walks around town or visits a temple,” observed a Spanish chronicler, “it is with great pomp and accompanied by male and female slaves carrying silk parasols to protect their masters from the sun or rain, and the señoras go first followed by their servants and slaves, and then come their husbands or father or brothers with their own servants and slaves.” The emancipation decree came as a great annoyance to these Native slave owners. Those of Pampanga, a province on the northern shore of Manila Bay, in central Luzon, resolutely opposed the liberation of their slaves, whom they regarded as “the principal nerve and backbone of our strength.” They wrote a long letter to the king of Spain explaining how the Spanish galleons were built in the nearby shipyards of Cavite with teak and mahogany supplied in part by slaves: “And while our women together with our slaves plant the seeds, we men are up in the hills cutting wood for the royal yards.” By emancipating the slaves of Pampanga, the empire stood to lose its ships.

In the end, the Audiencia of Manila rescinded the king’s emancipation decree on September 7, 1682, and replaced it with a new decree: all previously liberated slaves had to return to their duties within fifteen days upon penalty of one hundred lashes and one year in the galleys (forced service as a rower aboard a galley, or ship). Charles II continued to press his case for liberation, but ending formal slavery in the Philippines proved very difficult.

In 1674, the Governor of Chile similarly resisted emancipation (p. 143):

The tenor of the governor’s letter was defiant, but it was consistent with a medieval legal tradition that can be summed up in the curious dictum “Obedezco pero no cumplo” (I obey but do not comply). In a vast empire such as Spain’s, royal officials used this response to show both their respect for royal authority and the inapplicability of a decree or order to a particular kingdom.

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by | 1 February 2025 · 4:24 am

Gold Rush vs. Silver Marathon

From The Other Slavery: The Uncovered Story of Indian Enslavement in America, by Andrés Reséndez (HarperCollins, 2016), Kindle pp. 102-103:

THE CALIFORNIA GOLD rush transformed the western United States. Within one decade of James W. Marshall’s discovery of a few flecks of gold in a ditch in 1848, some three hundred thousand migrants had moved to California. These Chinese, Italian, German, Chilean, and other newcomers turned the remote and picturesque Mexican outpost of San Francisco into a bustling port. They also fanned out into the Sierra Nevada to build cabins, divert rivers, and pan for the yellow metal. This is a familiar story of long journeys, ethnic conflict, broken dreams, and explosive growth.

Yet the California gold rush was neither the largest metal-induced rush of North America nor the most transformative. By any measure, that title belongs to the earlier Mexican silver boom. In terms of duration, for instance, the California gold rush was like a hurricane. Gold production skyrocketed in 1849 but peaked as early as 1852, only four years after the start of the rush, and declined markedly thereafter. For all practical purposes, the rush was over by 1865, lasting less than twenty years. The use of pressurized water to wash down entire hillsides—a process known as hydraulic mining—kept gold production from declining even faster than it did. By contrast, Mexico’s silver boom started in the 1520s and grew through the sixteenth and early seventeenth centuries, reaching a plateau at the end of this period. Remarkably, it gained a second wind in the late seventeenth century and kept increasing during the eighteenth century, not attaining its high-water mark until the first decade of the nineteenth century—almost three centuries after the boom had begun. By then silver was the principal way in which empires and nations around the world stored their wealth, and the Spanish peso had emerged as the first global currency, used throughout the Americas, Europe, and Asia, where it was often countersigned (authenticated by the treasury or other monetary authorities) and employed in everyday transactions. It remained legal tender in the United States until 1856.

…

Not only did the Mexican silver boom last longer than the California gold rush, but it was more extensive. The gold rush was confined largely to the northeastern quadrant of the state, with a few additional mines sprinkled along its border with Oregon and in southern California. Prior to the gold rush, there had been small strikes in the southern Appalachians (North Carolina, South Carolina, Tennessee, and Georgia), and after the California discoveries, new goldfields emerged in some of the Rocky Mountain territories. Mexico’s centuries-long silver boom surpassed these gold strikes in both geographic scope and sheer density. Historians usually refer to the mines of northern Mexico, but in truth the silver boom started in southern and central Mexico. Present-day tourists driving from Mexico City to Acapulco still stop at Taxco (1534), a silver town that Hernán Cortés himself developed. Taxco was part of a cluster of mines in southern Mexico that included Sultepec (1530), Amatepec (1531), Zacualpan (circa 1540), Zumpango (1531), and others. Only gradually did prospectors venture north into the lands of the Chichimecs, along the Pacific coast and up into the escarpments of the Sierra Madre Occidental. They had to bring in Indians from central Mexico as workers and overcome other tremendous logistical problems, but they succeeded in establishing a string of mines throughout western Mexico. After this initial push, prospectors crossed the Sierra Madre, proceeding on to the central plateau, where they founded some of the richest mines in the world, including Zacatecas (1546) and Guanajuato (1548). But even these mines were not sufficient. Spaniards next explored the present-day states of Durango and Chihuahua, as well as parts of northeastern Mexico. Altogether, they founded more than 400 mines (143 in the sixteenth century, 65 in the seventeenth century, and 225 in the eighteenth century) scattered throughout much of Mexico, from the semitropical regions of the south to the deserts of Chihuahua, and from the Pacific to the Atlantic coast.

…

Given its longer duration and more extensive geography, it is no wonder that Mexico’s silver boom produced roughly twelve times as much metal as the nineteenth-century gold rushes in the United States—44.2 million kilograms (48,722 tons) of silver compared with 3.7 million kilograms (4,078 tons) of gold (see appendix 4). This massive production is even more impressive considering the work and danger involved. The gold of California lay in placers, or surface deposits of sand and gravel, which had resulted from mountains eroding and yielding nuggets or flecks of gold, which collected at lower elevations along hillsides and in streams. Mining these bits of precious metal required a great deal of superficial digging, carrying, and washing. As we saw earlier in the Caribbean, that could be very hard work, but it was not nearly as daunting or dangerous as mining silver. Instead of lying in open-air deposits, the silver had to be extracted from deep underground. The main shaft in the mines of San Luis Potosí was 250 yards long, and that in the Valenciana mine in Guanajuato plunged 635 yards down. When this shaft was completed around 1810, it was considered the deepest man-made shaft in the world. Digging to such depths required an untold amount of work, and yet this was only the beginning of a long, involved process that required bringing the ore to the surface (frequently on the backs of humans), crushing the rocks into a fine powder, and mixing that powder with toxic substances such as lead and mercury.

If the silver boom had occurred in the nineteenth century, Mexico would have become a worldwide magnet, like California. In an era of newspapers, steamboats, and widespread transoceanic travel, there is little doubt that the great Mexican silver mines would have lured immigrants from all quarters of the globe. But because the boom predated these communication and transportation conveniences and unfolded at a time when the Spanish monarchy prohibited all foreigners from going to the silver districts, Mexico had to make do with its own human resources. Whereas California attracted three hundred thousand people, colonial Mexico had to satisfy a hugely greater labor demand with no access to volunteers from the rest of the world.

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Filed under economics, industry, labor, Mexico, migration, slavery, Spain, U.S.