Architectural Fusion and Indigenous Ideology in Early Colonial Teposcolula. The Casa de la Cacica: A Building at the Edge of Oblivion

Author(s):  
James B. Kirakofe

The building known as the Casa de la Cacica, seat of the Mixtec leaders of San Juan Teposcolula, Oaxaca, around the middle of the 16th century, exhibits the complexity of architectural and ideological interplay during the first period of colonization. The use of European techniques of construction did not prevent the native leaders of Teposcolula from conceiving of space and its political meaning in pre-conquest terms. Indeed, the new technology and architecture were probably adopted in order to legitimize and reaffirm the power of the ruling class in Teposcolula within the new context of Spanish domination.

Author(s):  
Jerrold Winter

Unlike the opiates, which are a rather homogeneous group, the drugs we call stimulants come in a variety of forms. In this chapter, we will devote most of our time to the classical stimulants, cocaine and the amphetamines, but will consider as well caffeine, nicotine, ephedrine, and modafinil. All are capable of enhancing mental and physical performance, and some produce distinctly pleasurable effects that sometimes lead to addiction. About the time that humans living in what is now South America started to draw on the walls of their caves, one among them discovered the unusual properties of the coca shrub. When the leaves were chewed, wondrous things happened to the chewer: Hunger and fatigue were replaced by feelings of strength and power; the world seemed not such a bad place to live. By the time Francisco Pizarro led his conquistadors into Peru early in the 16th century, coca leaf had found an exalted place in the Incan Empire. One legend has it that coca was brought from heaven to earth by Manco Capac, son of the Sun god and the Inca from whom the ruling class traced its lineage. (Interesting how often royalty has claimed divine origins.) The Spaniards developed no great respect for coca, regarding it as but another facet of a pagan people who had no claim on civilization. But the new rulers were nothing if not practical. Coca allowed native workers to be pushed beyond the normal bounds of physical endurance. More tin and silver could be brought from the mines with fewer workers fed less food. Coca leaf lost its status as a sacrament and a pleasure of the ruling class. It became a part of the internal economy of Spanish Peru, a means of enhancing productivity, and a contributor to the destruction of the Incan people and their civilization. It was inevitable that Europeans would become familiar with the effects of coca leaf both by their observation of native use and by personal experience. In 1859, an Italian physician named Paolo Mantegazza who had spent some time among the Peruvian natives put it this way.


2013 ◽  
Vol 1 (1) ◽  
pp. 3 ◽  
Author(s):  
Samantha Gomez Ferrer ◽  
Jaume Buxeda i Garrigós ◽  
Javier Garcia Iñañez ◽  
Fernando De Amores Carredano ◽  
Adriana Alzate Gallego

Within the scope of the TECNOLONIAL (HAR2008-02834/HIST) project, an archaeologi- cal and archaeometric research is being conduct- ed in order to clarify and systematize transport jars production in the Iberian peninsula and their distribution abroad, especially to the Americas, from the 15th to the 17th century. The production centre of Seville, in the Crown of Castile, produced large glazed and unglazed transport jars, called botijas, which were mainly devoted to the Atlantic trade network. The pres- ent study accounts for the first results obtained from an initial sample of 34 transport jars dated around the 15th-16th centuries from the produc- tion centre of Seville and the reception site of Santa María de la Antigua del Darién (gulf of Urabá, Colombia). This latter site is especially significant since it was the first Spanish founda- tion (1510) in continental America that obtained the title of town, and was the seat for the Governor of the new region called Castilla de Oro, as well as for the first diocese. All individuals were analyzed by means of x-ray fluorescence and diffraction analyses and then compared with the majolica production database from Seville. The results enabled us to define the first refer- ence groups for such modern transport jars, and to get a first insight into the jars coming to the Americas in the early 16th century whose prove- nance can be linked to Seville, but not Triana.


2020 ◽  
Vol 7 (2) ◽  
pp. 204-220
Author(s):  
Ryuji Hiraoka

This paper explores how the Jesuits in Japan’s “Christian Century (1549–c.1650)” used Western mechanical clocks in missionary activities and how this new technology was received and transformed in the country. Sources show that it was a common practice for the missionaries to present clocks as unusual gifts to gain access to the ruling class. This policy eventually led to the production of mechanical clocks by local craftsmen by around 1600. Although Christianity was strictly prohibited after 1614, the technology survived and found its way into the secular world.


Images ◽  
2007 ◽  
Vol 1 (1) ◽  
pp. 91-97
Author(s):  
Vivian Mann ◽  
Daniel Chazin

Abstract"Printing, Patronage and Prayer: Art Historical Issues in Three Responsa" presents texts from 16th-century Italy, 17th-century Bohemia, and 20th-century Russia that explore the following issues: the impact of the new technology of printing on Jewish ceremonial art and limits to the dedication and use of art in the synagogue.


1969 ◽  
Vol 34 (4) ◽  
pp. 434-461 ◽  
Author(s):  
W. J. Folan

AbstractThe excavation of Structures 384, 385, and 386, and their associated platform in Dzibilchaltún, Yucatán, revealed an occupational sequence from late Phase I or early Phase II of the Early period up to and including the early Colonial period. The ceramic material analyzed pertains primarily to the Copo complex and, when combined with the architectural data and with 16th-century descriptions of Maya culture, made it possible to infer or suggest the use and function of each room within each building associated with the group and its lineage associations from its conception to the present. This analysis indicates that, although the primary function of the group was ceremonial during the early stages of occupation, all but one of the structures were later used more for domestic than ceremonial ends, until the vaults collapsed during the late Pure Florescent subperiod. During the later Decadent period, however, one of the earliest buildings was tunneled into and reused for ceremonial functions, possibly even after the 16th-century Spanish open chapel was erected less than 200 m. away in the central plaza of Dzibilchaltún.


Author(s):  
Susan Elizabeth Ramírez

Chapter 15 discusses the Early Colonial Period, 16th-century documentary record of fisherfolk of the Peruvian North Coast. These documents “identify semi-autonomous lineages of specialized fishing groups with their own language”. Although these groups were interspersed with other lineages, the records show not only the fishing people but even the marine species that they targeted. The chapter includes a section on the complicated history of leadership of the fishing lineage from Malabrigo, and in particular the story of a leader who rebelled against the local chief lord and against the Spaniards. This account highlights the quasi-independence of fishing groups.


Sign in / Sign up

Export Citation Format

Share Document