Accept our king, our god − or else: The senseless ‘requirement’ Spanish colonizers used to justify their bloodshed in the Americas
The Requerimiento legally coerced Indigenous peoples into submission under Spanish rule, often leading to violence, despite its absurdity, revealing colonialism’s brutal legacy.
Across the United States, the second Monday of October is increasingly becoming known as Indigenous Peoples Day. In the push to rename Columbus Day, Christopher Columbus himself has become a metaphor for the evils of early colonial empires, and rightly so.
The Italian explorer who set out across the Atlantic in search of Asia was a notorious advocate for enslaving the Indigenous Taínos of the Caribbean. In the words of historian Andrés Reséndez, he “intended to turn the Caribbean into another Guinea,” the region of West Africa that had become a European slave-trading hub.
By 1506, however, Columbus was dead. Most of the genocidal acts of violence that defined the colonial period were carried out by many, many others. In the long shadow of Columbus, we sometimes lose sight of the ideas, laws and ordinary people who enabled colonial violence on a large scale.
As a historian of colonial Latin America, I often begin such discussions by pointing to a peculiar document drafted several years after Columbus’ death that would have greater repercussions for Indigenous peoples than Columbus himself: the Requerimiento, or “Requirement.”
Catch-22
In 1494, the Treaty of Tordesillas infamously divided much of the world beyond Europe into two halves: one for the Spanish crown, the other for the Portuguese. Spaniards lay claim to almost the entirety of the Americas, though they knew almost nothing about this vast domain or the people who lived there.A Portuguese map of the world from 1573, showing Portuguese and Spanish territories of the New World. National Library of France via Wikimedia Commons
In order to inform Indigenous people that they had suddenly become vassals of Spain, King Ferdinand and his councilors instructed colonizers to read the Requerimiento aloud upon first contact with all Indigenous groups.
The document presented them with a choice that was no choice at all. They could either become Christians and submit to the authority of the Catholic Church and the king, or else:
“With the help of God, we shall powerfully enter into your country, and shall make war against you in all ways and manners that we can … we shall take you and your wives and your children and shall make slaves of them … the deaths and losses which shall accrue from this are your fault.”
It was a catch-22. According to the document, Indigenous people could either voluntarily surrender their sovereignty and become vassals or bring war upon themselves – and perhaps lose their sovereignty anyway, after much bloodshed. No matter what they chose, the Requerimiento supplied the legal pretext for forcibly incorporating sovereign Indigenous peoples into the Spanish domain.
At its core, the Requerimiento was a legal ritual, a performance of possession – and it was unique to early Spanish imperialism.
‘As absurd as it is stupid’
But for all of its seeming authority, the reading of the Requerimiento was an absurd exercise. It first occurred at what is now Santa Marta, Colombia, during the expedition led by Pedrarias Dávila in 1513. An eyewitness, the chronicler Gonzalo Fernández de Oviedo, stated the obvious: “we have no one here who can help [the Indigenous people] understand it.”
Even with a translator, though, the document – with its lofty references to the Biblical creation of the world and papal authority – would hardly be intelligible to people unfamiliar with the Spaniards’ religion. Explaining the convoluted document would require nothing less than a long recitation of Catholic history.
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Oviedo suggested that to deliver such a lecture, you’d have to first capture and cage an Indigenous person. Even then, it would be impossible to verify whether the document had been fully understood.
However, for the Requerimiento’s greatest critic, Bartolomé de las Casas, translation was merely one of many problems. A missionary from Spain, Las Casas criticized the spurious requirement itself: that a people should be expected to immediately convert to a religion they have only just learned exists, and
“swear allegiance to a king they have never heard of nor clapped eyes on, and whose subjects and ambassadors prove to be cruel, pitiless and bloodthirsty tyrants. … Such a notion is as absurd as it is stupid and should be treated with the disrespect, scorn and contempt it so amply deserves.”
Las Casas, who documented abuses against Indigenous people in multiple books and speeches, was one of the most outspoken denouncers of Spanish cruelty in the Americas. While he believed Spaniards had a right and even an obligation to convert Indigenous people to Catholicism, he did not believe that conversion should be done under the threat of violence.Illustrations from a book written by Bartolomé de las Casas depicting Spanish torture of Indigenous peoples in the Americas. Wikimedia Commons
Wars and forced settlement
Indigenous people responded to the Requerimiento in numerous ways. When the Chontal Maya of Potonchan – a Maya capital now part of Mexico – heard the conquistador Hernando Cortés read the document three consecutive times, they answered with arrows. After Cortés captured the town, they agreed to become Christian vassals of Spain on the condition that the Spaniards “leave their land.” When Cortés’ men remained after three days, the Chontal Maya attacked again.
Farther north, Spanish expeditioners Alvar Núñez Cabeza de Vaca and Melchior Díaz used the Requerimiento to forcibly relocate various Indigenous groups.
A bloodthirsty governor of the province, Nuño Beltrán de Guzmán – so violent that the Spanish themselves imprisoned him for abuses of power – had driven Indigenous residents out of the Valley of Culiacan in a series of brutal wars. But in 1536, Cabeza de Vaca and Díaz forced several groups, including the Tahue, to repopulate the valley after convincing them to accept the terms of the Requerimiento.
Resettlement would enable the collection of tribute and conversion to Catholicism. It was simply easier to assign missionaries and tribute collectors to established Hispanic townships than to mobile communities spread out across vast territories.
Cabeza de Vaca encouraged Indigenous leaders to accept the proposition by claiming that their god, Aguar, was the same as the Christians’, and so they should “serve him as we commanded.” In such cases, conversion to Catholicism was just as farcical as the Requerimiento itself.
Violence and colonial legacy
Even when Indigenous people accepted the Requerimiento, however, Las Casas wrote that “they are (still) harshly treated as common slaves, put to hard labor and subjected to all manner of abuse and to agonizing torments that ensure a slower and more painful death than would summary execution.” In most cases, the Requerimiento was simply a precursor to violence.Art from Madrid’s Museo de America depicts enslaved Indigenous people forced to build Mexico City on the ruins of the Aztec capital, Tenochtitlan. Ann Ronan Pictures/Print Collector/Getty Images
Dávila, the conquistador of present-day northern Colombia, once read it out of earshot of a village just before launching a surprise attack. Others read the Requerimiento “to trees and empty huts” before drawing their swords. The path to vassalage was paved in blood.
These are the truest indications of what the Requerimiento became on the ground. Soldiers and officials were content to violently deploy or discard royal prerogatives as they pleased in their pursuit of the spoils of war.
And yet, despite the viciousness, many Indigenous peoples survived by stringing their bows like the Chontal Maya, or negotiating a new relationship with Spain like the Tahue of Culiacan. Tactics varied greatly and changed over time.
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Many Indigenous nations that exercised them survive today, long outliving the Spanish Empire – and the people who carried the Requerimiento on their crusade across the Americas.
The Bridge is a section of the STM Daily News Blog meant for diversity, offering real news stories about bona fide community efforts to perpetuate a greater good. The purpose of The Bridge is to connect the divides that separate us, fostering understanding and empathy among different groups. By highlighting positive initiatives and inspirational actions, The Bridge aims to create a sense of unity and shared purpose. This section brings to light stories of individuals and organizations working tirelessly to promote inclusivity, equality, and mutual respect. Through these narratives, readers are encouraged to appreciate the richness of diverse perspectives and to participate actively in building stronger, more cohesive communities.
Glad and Oscar the Grouch Team Up for a Trashy, Toe-Tapping Campaign
Glad teams up with Oscar the Grouch for a playful revival of the “Don’t Get Mad. Get Glad.” campaign, featuring a musical number, limited-edition Oscar-inspired trash bags, and a fresh take on making trash day fun for all ages.
Glad revives its most popular, decades-long, star-studded ad campaign, “Don’t Get Mad. Get Glad.”
What happens when the world’s most iconic grouch meets the nation’s go-to name in trash bags? You get a campaign that’s equal parts nostalgia, Broadway-style fun, and a reminder that even trash can bring a little joy to your day.
A Classic Campaign Gets a Grouchy Remix
Glad has officially revived its legendary “Don’t Get Mad. Get Glad.” campaign, but this time, they’re ditching the usual celebrity faces for a true original: Oscar the Grouch. For the first time, the campaign’s star is none other than Sesame Street’s resident trash enthusiast himself, and he’s bringing his signature tune “I Love Trash” back with a contemporary twist.
The musical number, directed by the award-winning duo Will Speck and Josh Gordon, opens with Oscar in his element—surrounded by trash and a little bit of grumpiness. But the real magic happens when Oscar imagines a world where everyone else shares his passion for trash. The result? A joyful, Broadway-inspired remix that transforms everyday frustration into a celebration of Glad’s dependable trash solutions.
Why Oscar? Why Now?
According to Glad’s Marketing Director, Kellie Li, the choice was simple: “No one feels more strongly about trash than Oscar the Grouch.” The campaign aims to flip the script on how we think about trash—turning a dreaded chore into something a little more lighthearted. With Glad’s reliable bags, there’s less to get mad about, and maybe, just maybe, a little more to sing about.
Nostalgia Meets New Audiences
If “Don’t Get Mad. Get Glad.” sounds familiar, you’re not imagining things. The campaign has been a staple since 1987, featuring everyone from TV stars to athletes. But this new chapter, featuring Oscar and a cast of trash-loving co-stars, is designed to connect with both longtime fans and a new generation discovering Sesame Street on Netflix and PBS KIDS.
Limited-Edition Oscar Goodies and Where to Find Them
To celebrate the campaign, Glad is releasing limited-edition Oscar-inspired trash bag totes—complete with green fur, of course. Fans can snag these playful bags through a social media giveaway this December (follow @gladproducts on Instagram and TikTok for details). And if you miss out, don’t worry: special Oscar-branded Glad ForceFlex with Gain bags will hit Walmart shelves this April, just in time for spring cleaning.
Where to Watch
The campaign is rolling out across the U.S. and Canada, with full-length videos, bite-sized social teasers, and everything in between. Look for it on TikTok, Instagram, Facebook, and Reddit (for our friends up north). Featured products include Glad ForceFlex with Gain and Glad Cherry Blossom.
Glad revives its most popular, decades-long, star-studded ad campaign, “Don’t Get Mad. Get Glad.”
Glad revives its most popular, decades-long, star-studded ad campaign, “Don’t Get Mad. Get Glad.”
Bringing the Campaign Home: Phoenix Community Clean-Up
Here in Phoenix, we know the value of coming together to keep our neighborhoods clean and vibrant. Glad’s collaboration with Oscar the Grouch isn’t just a fun national campaign—it’s a reminder that tackling trash can be a community effort, too.
With spring cleaning right around the corner and special Oscar-branded Glad bags hitting Walmart shelves this April, it’s the perfect time for local groups, schools, and neighbors to organize clean-up events across the Valley. Whether you’re sprucing up a park, refreshing a neighborhood, or just making your own block a little brighter, every bag makes a difference.
Ready to join the movement? Rally your friends, family, or local organization and plan a Phoenix clean-up day this spring. Snap a photo of your crew with your Glad or Oscar-inspired trash bags and share it on social media using #GladToCleanPHX and #OscarLovesTrash. Let’s show how Phoenix turns trash day into a reason to celebrate!
“Phoenix, let’s get grouchy about litter and Glad about clean streets! Join our community clean-up and share your photos with #GladToCleanPHX.”
“Spotted: Oscar the Grouch in Phoenix! Grab your Glad bags, clean up your neighborhood, and tag #OscarLovesTrash for a chance to be featured.”
“Spring cleaning in Phoenix just got a lot more fun—thanks to Glad and Oscar! Who’s joining our next clean-up day? #GladToCleanPHX”
About the Brands
Glad, a member of The Clorox Company, has long been a leader in household waste solutions, while Sesame Workshop continues to inspire and educate families worldwide. This collaboration is a perfect blend of dependable products and beloved characters—reminding us all that even the messiest moments can spark a little joy.
The collaboration between Glad and Sesame Workshop for the “Don’t Get Mad. Get Glad.” campaign marks a creative partnership that blends household dependability with beloved children’s entertainment. By bringing Oscar the Grouch into the spotlight, Glad not only revives a classic campaign but also highlights the importance of making everyday chores more enjoyable for families. This partnership leverages Glad’s reputation as the nation’s leading provider of kitchen and outdoor trash bags and food protection products—trusted solutions designed to handle life’s messes with ease (Glad.com). Sesame Workshop, the nonprofit behind Sesame Street, has spent over 50 years enriching families worldwide through educational media and community outreach, helping children grow smarter, stronger, and kinder (Sesame.org). Together, their collaboration aims to inspire a new generation to see the positive side of cleaning up, all while celebrating the joy of community and play.
Ollie’s Bargain Outlet Turns Spare Change Into Holiday Hope with Feeding America Partnership
Ollie’s Bargain Outlet launches its sixth annual hOLLIEday Caring campaign with Feeding America, letting shoppers round up purchases to fight hunger. The initiative has raised over $4 million for local food banks since 2019.
Ollie’s Bargain Outlet Turns Spare Change Into Holiday Hope with Feeding America Partnership
When you’re hunting for bargains this holiday season, your spare change could do more than jingle in your pocket—it could put food on a neighbor’s table. Ollie’s Bargain Outlet is launching its sixth annual hOLLIEday Caring campaign, partnering with Feeding America® to give shoppers an easy way to fight hunger right at the register. From December 7th through December 24th, customers can round up their purchases to support local food banks in communities where Ollie’s stores operate. It’s a small gesture that adds up fast—over the past five years, these round-ups have generated more than $4 million for families facing food insecurity.
Why This Campaign Matters More Than Ever
Food insecurity isn’t just a holiday problem—it’s a year-round crisis that intensifies when the calendar turns to November and December. Rising costs for food, housing, and healthcare have pushed millions of Americans into impossible choices: pay the electric bill or buy groceries? Fill a prescription or feed the kids? The Feeding America network has responded to this growing need by rescuing more than 4 billion pounds of wholesome food over the past year. But as demand increases, so does the pressure on food banks to keep shelves stocked and families fed. “The holidays can be a particularly challenging period for those in need and the food banks that support them,” the campaign announcement notes. “This is a time when families are forced to choose between food and other necessity items, food banks face rising demand, and families nationwide are turning to the Feeding America network of partner food banks to help make ends meet.”
How Round-Ups Create Real Impact
The beauty of Ollie’s hOLLIEday Caring campaign lies in its simplicity. There’s no complicated donation process, no separate transaction, no guilt-inducing ask at the checkout. Just a quick question: would you like to round up your purchase? That extra 37 cents or 82 cents might not seem like much in the moment, but multiply it across hundreds of thousands of transactions at 613 stores in 34 states, and suddenly you’re talking about meaningful resources for local food banks. “Our hOLLIEday Caring campaign encourages shoppers to turn spare change into meaningful support that puts food on the table for neighbors and creates the kind of real change and hope families need right now,” said Tom Kuypers, Senior Vice President of Marketing at Ollie’s.
A Partnership Built on Community Values
What makes this initiative particularly effective is that donations stay local. The funds raised support Feeding America’s network of partner food banks in the communities where Ollie’s operates, ensuring that your round-up in Pennsylvania helps Pennsylvania families, and your contribution in Arizona supports Arizona neighbors. This localized approach reflects Ollie’s broader commitment to the communities it serves. “At Ollie’s, caring for our associates, customers, and the communities in which they live in is a core value,” Kuypers emphasized. Elizabeth Pettengill, Interim Vice President of Corporate Partners at Feeding America, echoed that sentiment: “We are grateful for partners like Ollie’s who help make our work possible. Every round up at the register supports local food banks in communities across the country, helping to ensure families can bring meals home during the holidays and beyond.”
Beyond the Holidays
While the hOLLIEday Caring campaign runs through Christmas Eve, the need for food assistance doesn’t end when the decorations come down. Food insecurity is a persistent challenge that requires sustained support throughout the year. That’s why partnerships like this one matter—they create awareness, build habits of giving, and demonstrate how easily everyday shoppers can contribute to solutions. When charitable giving is integrated into routine activities like grocery shopping or bargain hunting, it becomes accessible to everyone, not just those with disposable income to spare.
How to Participate
If you’re shopping at Ollie’s between December 7th and December 24th, simply say yes when the cashier asks if you’d like to round up your purchase. That’s it. Your spare change will be directed to Feeding America’s network of local food banks, helping families in your community access the food they need. And if Ollie’s isn’t part of your regular shopping routine, consider how you might support local food banks in other ways—whether through direct donations, volunteering, or participating in similar round-up campaigns at other retailers. The holidays remind us that community isn’t just about celebration—it’s about showing up for each other, especially when times are tough. Sometimes that looks like a grand gesture. Sometimes it’s as simple as rounding up to the nearest dollar.
About Ollie’s Bargain Outlet
Ollie’s is a leading off-price retailer specializing in brand name closeout merchandise and excess inventory. With 613 stores across 34 states, the company’s mission is to sell “Good Stuff Cheap®” at prices up to 70% below traditional retailers. Learn more at ollies.com. For more stories about people making a difference in the community, whether it’s locally or globally, visit our Stories of Change section.Sources:
Looking for more ways to support families facing food insecurity? Visit your local food bank’s website to learn about donation opportunities, volunteer shifts, and community programs.
Latin America’s Religious Shift: More Say ‘Yes’ to God but ‘No’ to Church
New research on 220,000 Latin Americans reveals a paradox: church affiliation dropped from 93% to 82% and attendance is declining, yet personal faith remains strong. Discover why Latin America’s religious decline differs dramatically from Europe and the US.
A woman takes part in a Christ of May procession in Santiago, Chile, parading a relic from a destroyed church’s crucifix through the city. AP Photo/Esteban Felix
Latin America’s Religious Shift: More Say ‘Yes’ to God but ‘No’ to Church
Matthew Blanton, The University of Texas at Austin In a region known for its tumultuous change, one idea remained remarkably consistent for centuries: Latin America is Catholic. The region’s 500-year transformation into a Catholic stronghold seemed capped in 2013, when Jorge Mario Bergoglio of Argentina was elected as the first Latin American pope. Once a missionary outpost, Latin America is now the heart of the Catholic Church. It is home to over 575 million adherents – over 40% of all Catholics worldwide. The next-largest regions are Europe and Africa, each home to 20% of the world’s Catholics. Yet beneath this Catholic dominance, the region’s religious landscape is changing. First, Protestant and Pentecostal groups have experienced dramatic growth. In 1970, only 4% of Latin Americans identified as Protestant; by 2014, the share had climbed to almost 20%. But even as Protestant ranks swelled, another trend was quietly gaining ground: a growing share of Latin Americans abandoning institutional faith altogether. And, as my research shows, the region’s religious decline shows a surprising difference from patterns elsewhere. While fewer Latin Americans are identifying with a religion or attending services, personal faith remains strong.Women known as ‘animeras,’ who pray for the souls of the deceased, walk to a church for Day of the Dead festivities in Telembi, Ecuador.AP Photo/Carlos Noriega
Religious decline
In 2014, 8% of Latin Americans claimed no religion at all. This number is twice as high as the percentage of people who were raised without a religion, indicating that the growth is recent, coming from people who left the church as adults. However, there had been no comprehensive study of religious change in Latin America since then. My new research, published in September 2025, draws on two decades of survey data from over 220,000 respondents in 17 Latin American countries. This data comes from the AmericasBarometer, a large, region-wide survey conducted every two years by Vanderbilt University that focuses on democracy, governance and other social issues. Because it asks the same religion questions across countries and over time, it offers an unusually clear view of changing patterns. Overall, the number of Latin Americans reporting no religious affiliation surged from 7% in 2004 to over 18% in 2023. The share of people who say they are religiously unaffiliated grew in 15 of the 17 countries, and more than doubled in seven. On average, 21% of people in South America say they do not have a religious affiliation, compared with 13% in Mexico and Central America. Uruguay, Chile and Argentina are the three least religious countries in the region. Guatemala, Peru and Paraguay are the most traditionally religious, with fewer than 9% who identify as unaffiliated. Another question scholars typically use to measure religious decline is how often people go to church. From 2008 to 2023, the share of Latin Americans attending church at least once a month decreased from 67% to 60%. The percentage who never attend, meanwhile, grew from 18% to 25%. The generational pattern is stark. Among people born in the 1940s, just over half say they attend church regularly. Each subsequent generation shows a steeper decline, dropping to just 35% for those born in the 1990s. Religious affiliation shows a similar trajectory – each generation is less affiliated than the one before.
Personal religiosity
However, in my study, I also examined a lesser-used measure of religiosity – one that tells a different story. That measure is “religious importance”: how important people say that religion is in their daily lives. We might think of this as “personal” religiosity, as opposed to the “institutional” religiosity tied to formal congregations and denominations.People attend a Mass marking the International Day against Drug Abuse and Illicit Trafficking in Buenos Aires, Argentina, on June 26, 2024.AP Photo/Rodrigo Abd Like church attendance, overall religious importance is high in Latin America. In 2010, roughly 85% of Latin Americans in the 17 countries whose data I analyzed said religion was important in their daily lives. Sixty percent said “very,” and 25% said “somewhat.” By 2023, the “somewhat important” group declined to 19%, while the “very important” group grew to 64%. Personal religious importance was growing, even as affiliation and church attendance were falling. Religious importance shows the same generational pattern as affiliation and attendance: Older people tend to report higher levels than younger ones. In 2023, 68% of people born in the 1970s said religion was “very important,” compared with 60% of those born in the 1990s. Yet when you compare people at the same age, the pattern reverses. At age 30, 55% of those born in the 1970s rated religion as very important. Compare that with 59% among Latin Americans born in the 1980s, and 62% among those born in the 1990s. If this trend continues, younger generations could eventually show greater personal religious commitment than their elders.
Affiliation vs. belief
What we are seeing in Latin America, I’d argue, is a fragmented pattern of religious decline. The authority of religious institutions is waning – fewer people claim a faith; fewer attend services. But personal belief isn’t eroding. Religious importance is holding steady, even growing. This pattern is quite different from Europe and the United States, where institutional decline and personal belief tend to move together. Eighty-six percent of unaffiliated people in Latin America say they believe in God or a higher power. That compares with only 30% in Europe and 69% in the United States. Sizable proportions of unaffiliated Latin Americans also believe in angels, miracles and even that Jesus will return to Earth in their lifetime. In other words, for many Latin Americans, leaving behind a religious label or skipping church does not mean leaving faith behind.An Aymara Indigenous spiritual guide blesses a statue of baby Jesus with incense after an Epiphany Mass at a Catholic church in La Paz, Bolivia, on Jan. 6, 2025.AP Photo/Juan Karita This distinctive pattern reflects Latin America’s unique history and culture. Since the colonial period, the region has been shaped by a mix of religious traditions. People often combine elements of Indigenous beliefs, Catholic practices and newer Protestant movements, creating personal forms of faith that don’t always fit neatly into any one church or institution. Because priests were often scarce in rural areas, Catholicism developed in many communities with little direct oversight from the church. Home rituals, local saints’ festivals and lay leaders helped shape religious life in more independent ways. This reality challenges how scholars typically measure religious change. Traditional frameworks for measuring religious decline, developed from Western European data, rely heavily on religious affiliation and church attendance. But this approach overlooks vibrant religiosity outside formal structures – and can lead scholars to mistaken conclusions. In short, Latin America reminds us that faith can thrive even as institutions fade. Matthew Blanton, PhD Candidate, Sociology and Demography, The University of Texas at Austin This article is republished from The Conversation under a Creative Commons license. Read the original article.
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