The Bridge
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.
Diego Javier Luis, Johns Hopkins University
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.
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.
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.
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.
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.
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.
Diego Javier Luis, Assistant Professor of History, Johns Hopkins University
This article is republished from The Conversation under a Creative Commons license. Read the original article.
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.
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STM Blog
Lucas Museum: Celebrating Narrative Art in LA
“Discover the captivating world of narrative art at the Lucas Museum in LA, founded by George Lucas and Mellody Hobson.”
The Lucas Museum of Narrative Art is a remarkable addition to the vibrant cultural landscape of Los Angeles, California. Established by acclaimed filmmaker George Lucas and his wife Mellody Hobson, the museum is poised to become a pivotal hub for visual storytelling across diverse artistic forms.
Lucas Museum
Nestled in Exposition Park, the museum features an extensive collection encompassing myriad artistic mediums. From striking paintings and evocative photography to intricate sculptures and compelling illustrations, the Lucas Museum is dedicated to celebrating the transformative power of narrative art, engaging audiences, and conveying profound messages through its exhibitions. As the museum evolves, it continues to enrich the conversation around art and storytelling, inviting visitors to experience narratives that resonate on multiple levels.
One of the standout features of the Lucas Museum of Narrative Art is its unwavering commitment to inclusivity and diversity. The museum aims to celebrate art from a multitude of cultures and backgrounds, giving voice to underrepresented narratives and perspectives. This focus on inclusivity is not only manifested in the museum’s eclectic collection but is also vividly reflected in its thoughtfully crafted programming and community outreach initiatives. By engaging with local communities and diverse artists, the museum fosters a rich dialogue that honors different traditions and storytelling techniques.
Designed by the acclaimed architect Ma Yansong of MAD Architects, the museum’s stunning building is a work of art in itself. Its unique and innovative architecture seamlessly integrates with the surrounding environment, creating a harmonious space that invites visitors to immerse themselves in the diverse world of storytelling. The dynamic design features flowing forms and open spaces, allowing natural light to play a crucial role in enhancing the overall aesthetic experience. This architectural masterpiece not only serves as a physical shelter for art but also symbolizes the fluid nature of narrative.
The museum’s website, lucasmuseum.org, offers a captivating glimpse into its vision and future exhibits, generating palpable excitement among art enthusiasts and fans of George Lucas’s cinematic legacy alike. It serves as a vital platform for engaging with the museum’s mission and provides ongoing updates about various programs and events that aim to foster a sense of community and anticipation leading up to its grand opening.
The Lucas Museum of Narrative Art stands as a testament to the profound power of storytelling to inspire, educate, and unite people from all walks of life. It embodies George Lucas’s passion for narrative and creativity, creating a space where art can be experienced, appreciated, and understood in its many forms. The museum will not only display art but also offer educational workshops, lectures, and events that will enrich the visitor experience and promote a deeper understanding of narrative as a vital component of human experience.
As the museum prepares to open its doors, the anticipation continues to build, with Los Angeles eagerly awaiting the opportunity to explore the rich world of narrative art. The Lucas Museum promises to become a cultural landmark—an inspiring venue where imagination and creativity converge. It aims to be a place where the stories that shape our lives are not just preserved, but celebrated and explored, ensuring that the legacy of narrative art endures for generations to come.
The museum is set to open in 2025…
For more information please visit: https://lucasmuseum.org/
https://stmdailynews.com/category/entertainment/
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How to make every day recycling day
(Family Features) With so many mixed messages, recycling can feel confusing, but the truth is simpler than you might think. Recycling isn’t just for today – it’s a year-round commitment to a healthier planet.
In honor of National Recycling Day, consider these facts about recycling from the experts and tips to make a difference.
Recycling Is Real
Americans recycle more than 6 billion pounds of plastic every year. Among the plastics recycled, polyethylene terephthalate (PET) remains a responsible material choice. PET is the world’s most recycled plastic, with more than 1.8 billion pounds of PET bottles and containers recovered in the U.S. annually. Since PET bottles can be made from 100% post-consumer recycled content, each recycled bottle contributes to a circular economy where materials are continuously reused instead of wasted.
Recycling PET Plastic is Better for the Environment
Countless others from academics, researchers and industry experts show plastics, such as PET specifically, often have a lower environmental impact. In fact, glass bottles produce three times the greenhouse gas emissions compared to PET bottles, and making an aluminum can produces twice the emissions, according to Life Cycle Assessment studies. Producing PET also uses less energy and water and lowers acid rain and smog potential. Using and recycling PET is a more responsible, more eco-friendly choice than banning plastic outright.
Recycling Saves Energy
Recycling PET bottles requires less energy than producing new glass bottles or aluminum cans. Every PET bottle you recycle helps conserve resources and supports a more responsible production cycle.
Not All Plastics are Created Equal
PET is a superstar among plastics because it can be recycled repeatedly without losing strength or quality. It’s also an inexpensive, lightweight and shatter-resistant package that preserves and protects the food and medicine people place in their bodies.
Recycling Can be Easy
Recycling services can be accessible, with many communities across the U.S. offering easy ways to recycle. Today more than 73% of all U.S. households have access to recycling, according to The Recycling Partnership.
By staying informed, choosing packaging that’s easily recyclable and recycling consistently, you can help build a more sustainable future every day. Visit recyclecheck.org to find out where you can recycle in your community.
5 Recycling Tips
- Know your plastics. Look for the No. 1 recycling symbol – inside three arrows forming a triangular shape – to identify polyethylene terephthalate (PET), helping ensure your recycling efforts are impactful.
- Recycle PET plastic packaging over bans. Choose products packaged in PET bottles where possible, as recycling PET reduces reliance on resource-heavy materials and greenhouse gas emissions.
- See recycling as energy conservation. PET bottle recycling uses significantly less energy compared to producing new glass bottles or aluminum cans.
- Think of recycling as an investment. Every PET container you recycle contributes to a circular economy and more sustainable world.
- Get involved within your community. Connect with local recycling programs and stay updated on your area’s recycling guidelines by visiting recyclecheck.org.
Photo courtesy of Shutterstock
SOURCE:
Amcor Rigid Packaging
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College Life
Campus diversity is becoming difficult to measure as students keep their race and ethnicity hidden on college applications
When the Supreme Court struck down race-based admissions at American colleges and universities just over a year ago, many predicted U.S. campuses would become much less diverse. But in part due to students who decide not to disclose their race or ethnicity, coupled with universities’ selective use of statistics, it is not clear how much the decision has affected diversity on campus.
As higher education institutions begin reporting the racial makeup of the class of 2028 – the first to be affected by the 2023 decision – the data is hard to interpret, confusing and inconclusive.
As a sociologist who has studied how institutions of higher education collect and report data on race and ethnicity, I have identified some factors that contribute to this lack of clarity.
Students don’t identify with choices given
Some students may not select a racial or ethnic category because they don’t believe any of the categories really fit. For example, before multiracial students could select “one or more,” an option that became widely available in 2010, they were more likely to decline to identify their race or ethnicity. Some even boycotted checkboxes entirely.
Other students don’t view their race as important: 67% of the students who choose “race and ethnicity unknown” are white. Of these students, 33% say race and ethnicity are not a relevant part of their identity, a researcher found in 2008.
The number of students who don’t respond to questions about race or ethnicity – and are listed in the “race unknown” category – is increasing. At Harvard University, for example, the percentage of “race-unknown” undergrad students doubled from 2023 to 2024.
As the number of “race unknown” students grows, it not only becomes harder to determine a student body’s ethnic and racial diversity but also the impact of the ban on race-conscious admissions.
Fearing discrimination, students don’t disclose race
Some students believe their race or ethnicity will harm their chances of admission.
This is particularly true at many selective institutions, which have higher nonresponse rates than less selective institutions, about 4% compared with 1% to 2%.
My research shows that students are even more likely to pass on identifying race or ethnicity at selective law schools, where race and ethnicity could be used among a variety of criteria for admissions before the Supreme Court ruled against that practice. An average of 8% of students at those schools chose not to identify, compared with 4% at less selective law schools.
‘We’re very diverse’: University decisions distort statistics
What a university chooses to report will also affect the student body demographic data the public sees. Harvard, for example, does not report its proportion of white students.
Some institutions use statistics strategically to appear more diverse than they are. These strategies include counting multiracial students multiple times – once for each race selected – or including international students as a separate category in demographic pie charts. The greater the number of different-colored slices on the chart, the more demographically “diverse” an institution appears to be.
Impact of Supreme Court ruling: Clearer picture coming soon
While universities may not all report their student demographics the same way in their own materials, they all have to report it the same way to the federal government – namely, to its Integrated Post Secondary Education Data System, better known as IPEDS. The next IPEDS report on characteristics for the 2024 enrollment class is expected to be released in spring 2025. Once that data is available, a better picture of how the Supreme Court’s decision has affected diversity in college enrollment should emerge.
That clearer picture might not last long. In 2027, the federal government will require colleges and universities to make changes to how they report student race and ethnicity. Among the changes is the addition of a Middle Eastern and North African category. Under the current standard, Middle Eastern and North African students are counted as white. As a result, white enrollment at some colleges and universities will appear to decline after 2027.
The new standards will also change the way universities treat Hispanic or Latino ethnicity on enrollment forms. Today, if students self-identify as Hispanic and white, they will be categorized as Hispanic. If students select Hispanic and white in 2027, they will be categorized as multiracial. The revised categories will muddy the impact of the Supreme Court’s decision. A drop in the number of Hispanic students reported could be due to the court’s ruling. Or it may result from the new way students will be counted.
Until universities and colleges adjust to the new guidelines about collecting and reporting race – and as long as students decline to provide their racial identities – the full effect of banning consideration of race in college admissions will remain a cloudy picture at best.
Karly Sarita Ford, Associate Professor of Education and Sociology, Penn State
This article is republished from The Conversation under a Creative Commons license. Read the original article.
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.
https://stmdailynews.com/the-bridge
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