Spanish Empire Archives - Not Even Past

Review of For God and Liberty: Catholicism and Revolution in the Atlantic World, 1780-1861, by Pamela Voekel (Oxford University Press, 2022).

banner image for review of For god and liberty

In 1808, Napoleon Bonaparte invaded the Iberian Peninsula, forcing King Charles IV and his son Ferdinand VII to surrender their rights to the Spanish throne. While a brutal war ravaged the peninsula, various municipalities and corporate bodies throughout the Spanish Atlantic World formed juntas (councils) to govern in the absent monarch’s name. This episode opened an unprecedented period of political experimentation that culminated in the fragmentation of the empire and the emergence of new polities. Pamela Voekel’s latest book, For God and Liberty, challenges the notion that this period marked a triumph of secular political modernity. Instead, she reveals how these political transformations were deeply intertwined with broader historical forces.

For God and Liberty chronicles the emergence of a religious divide among Catholics in the Spanish Atlantic World. It presents two contrasting factions: Reformist Catholics, who championed a more democratic model of church governance and advocated for a simpler, more austere Church, and Ultramontane Catholics, who fervently defended absolutism and upheld rigid secular and ecclesiastical hierarchies. Voelkel argues that individuals from both factions engaged in expansive intellectual networks, participating in what she terms a “transatlantic Catholic civil war” spanning from the late colonial period through to the post-independence era (1808-1861). She convincingly illustrates that the clashes between these groups stemmed from fundamentally different approaches to biblical exegesis and distinct interpretations of the Church’s early history.

Focusing primarily on Mexico and Central America, Voekel carefully reconstructs the contours of this controversy in seven chapters organized chronologically. The first three chapters are dedicated to the period of imperial crisis. Chapter one examines the debate between Mérida’s Sanjuanistas and Rutinarios. The Sanjuanistas were a faction of the clergy that supported Bourbon initiatives aimed at strengthening a secular clergy under more direct control of the Crown. However, following the promulgation of the Cadiz Constitution in 1812, their positions became more radical, transitioning from autonomists to strong defenders of independence. Chapters two and three delve into the period of independence in Central America, illustrating the impact that religious arguments had on how the actors of that time understood politics. For instance, the Catholic reformist critique on luxury was later deployed by El Salvador’s indigo growing elite to argue from greater autonomy from Guatemala’s merchant guild.

Chapter four through eight focus on post-independence Mexico and Central America. Voekel shows that during the first half of the nineteenth century, both liberal and conservative parties inherited the conflicts from the Catholic reformists and ultramontane Catholics steaming from the era of imperial crisis. However, the emphasis of the debate shifted from popular sovereignty to the extent of civil authorities’ control over ecclesiastical matters, such as the election of archbishops, public expressions of religiosity, and clerical celibacy. Notably, chapter eight contends that the Reforma period in nineteenth-century Mexico, often characterized as a time of radical secularism, was, in fact, a conflict among various factions of Catholics debating the appropriate relationship between the state and the church.

*The Basilica of Our Lady of Guadalupe, Mexico City, circa 1890. Source: Wikimedia Commons*

One of the book’s most significant contributions is its reexamination of the role of religion in the history of the public sphere. By analyzing newspapers, pamphlets, speeches, and letters, Voekel illustrates how debates during the early phase of Mexican and Central American liberalism were deeply rooted in religious controversies. Participants in the public sphere, both layman and clergy, did not distinguish between electoral politics and religious discussions. Moreover, the author reveals that the parish church served as a vital conduit for the dissemination of political ideas long before the arrival of the printing press. This evidence enables Voekel to assert that religion was not confined to the private sphere but was, in fact, central to public discourse.

Although this book may not fit neatly into Atlantic history, it compellingly encourages moving beyond the national history framework that has largely influenced the study of Catholicism in Spanish America. For God and Liberty presents fascinating comparisons and highlights unexpected connections among the various participants in this transatlantic Catholic confrontation. For instance, the text illustrates how the arguments advanced by schismatic clerics in the province of Socorro in New Granada (present-day Colombia) for establishing an independent archbishopric and democratically electing their archbishop in 1810 served as a significant intellectual reference for reformist clergy in Salvador and Guatemala during the early years of independence. Similarly, Chapter Four transports the reader across the Atlantic to Rome, following the journey of Salvadoran envoy Victor Castrillo, who sought to negotiate the granting of a new “Patronato Regio” for the Republic of Central America with Pope Leo XIII. In doing so, the book effectively conveys the polycentric nature of these debates, steering clear of simplistic models that place Europe at the center of intellectual production.

*Pope Leo XIII, 1878. Source: Wikimedia Commons*

For God and Liberty is a timely and valuable addition to the growing body of scholarship that, over the past two decades, has integrated religion into the historiography of the Age of Revolutions, an area where Spanish America has received comparatively less attention. Voekel’s book presents a methodologically rigorous study that demonstrates a deep engagement with both English and Spanish-language authors. I would be interested to know whether dissenting voices existed within the reformist and ultramontane factions, given that historians of nineteenth-century Latin America have highlighted the diversity of political positions within the “liberal” and “conservative” parties. On the whole, however, I recommend this book to anyone interested in the revolutionary era, the history of Catholicism, and popular politics in Latin America.

Juan Sebastián Macías Díaz earned a BA in History from the Universidad de los Andes (Bogotá, Colombia) and an MA in Latino/a and Latin American Studies from the University of Connecticut. Currently, he is a second-year PhD student in the Department of History at the University of Texas at Austin. His research interests include indigenous history and popular politics in the Northern Andes during the Age of Revolutions.

The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

Review of Empire of Poverty. The Moral-Political Economy of the Spanish Empire, by Julia McClure (2025).

In Empire of Poverty, Julia McClure presents an innovative approach to the study of the Spanish Empire. The book analyzes how poverty was conceived in the early years of the Spanish colonization of the Americas, and how it was transformed as attitudes towards the poor were changed by a series of economic, political, religious and social factors. Julia McClure argues that the transition to colonial capitalism in the sixteenth century modified previous attitudes towards poverty and modelled a new approach that shaped the very same institutions of empire.

The most innovative aspect of this work is the analysis of this ideological change. Rather than emphasizing the material aspects of poverty during the transition to capitalism, as previous Marxist analysis have done (in the case of Europe see: Karls Marx’s Capital and Catherina Lys and Hugo Solis’ Poverty and Capitalism in Pre-Industrial Europe), McClure analyzes how the moral-political concepts of empire-building changed and intertwined with social, political and economic factors, eventually influencing the governing models of imperial institutions. As the Spanish conquistadors arrived in the New World and amassed wealth and riches, new theories of monetary value emerged. These theories were accompanied by framing notions of indigenous people as impoverished and ‘‘uncivilized’’, which were constructed to justify Spanish colonization and the subsequent subjugation of these communities. This also explained the emergence of new theories of sovereignty.

Debates regarding the natural rights of Indigenous people and their role in colonial society as well as discussions led by scholars of the School of Salamanca followed the scholastic tradition but also inspired new models of governance. McClure demonstrates how poverty was used as an instrument for the control and subjugation of Indigenous people in the Americas. She identifies this period as the genesis of what she calls ‘‘colonial capitalism’’, marked by the emergence of moral-political values that helped shape new theories of empire and expand sovereignty claims over additional individuals and territories.

Picture of University of Salamanca — University of Salamanca. Source: Wikimedia Commoms

Taking a first look at the Iberian Peninsula, the book first delves with the Spanish arbitristas, intellectuals who wrote treatises to the King on the social, political and economic state of the kingdom. It analyzes the impact the New World wealth had in Spanish society at the time, rejecting previous analysis that regarded Spain as an impoverished kingdom. McClure argues that it was the sudden flow of wealth and riches from the New World that helped construct this idea of decline and poverty at home, with the arbitristas being the first to introduce and articulate this concept.

The book then takes the reader to America to first analyze the economies of pre-Columbian societies such as the Maya, Inca or Aztec. McClure argues that these indigenous political entities had their own mechanisms to face poverty and scarcity. She defines these economic systems as ‘‘moral ecologies’’, characterized by their interactions with their surrounding environment and resources. These systems developed their own mechanisms to reduce poverty and scarcity at times of risk, whether that be it as a result of a natural disaster or harvest failure (pp.54-67). Despite the existence of these mechanisms, the author shows how Spanish officials and intellectuals constructed Indigenous people as poor, and began classifying them in different social ranges, often denoting their economic status and racial features. This only mirrored the developments that were happening at the same time in the Iberian Peninsula.

Picture of Codex Mendoza folio 64r. The top two lines of the page on display here depict the training of a priest (which involved public works such as the repair of temples and bridges). The remaining images feature warriors, and illustrate the importance of war captives in the acquisition of social rank. — *Codex Mendoza folio 64r.* Source: Wikimedia Commons

Focusing again in Europe, McClure stresses the importance of the new theories of state and government that were emerging at the time. She defines them as contractual and collaborative in nature, emphasizing the negotiated relationship between vassals and rulers, despite the increasing power of European monarchs. These new theories of state –often embedded within the ‘mirror for princes’ literature– actively supported the provision of the poor and the existence of welfare systems as the monarch was regarded as the main benefactor and provider of the poor and those in need. As a result, intellectuals from the School of Salamanca legitimized the Spanish colonization of the Americas, and with it, the emergence of colonial capitalism. Their theories of sovereignty and government framed the King as the main supporter and provider of welfare and charity in the kingdom, stressing the contractual nature of this negotiated sovereignty.

At the same time, attitudes towards poverty shifted. These shifts in approaches to poverty and poor relief formed part of a wider trend in Europe where the poor began to be increasingly policed and controlled by government institutions. Treaties such as Juan Luis Vives’ De Subventione Pauperum (1530) or Miguel de Giginta’s Tratado de remedio de pobres (1579) offered new solutions to relief poverty and advocated for a tighter control toward vagrancy. New classifications emerged between deserving and undeserving poor, which further widened the gap between legal and illegal forms of poverty. Moreover, the issue of new poor laws during the reigns of Charles V (1516-1556) and Philip II (1556-1598) meant the further criminalization of poverty, and an acceleration in state-controlled legislation (p.126).

Additionally, the construction of poverty toward Indigenous people often meant their appropriation of their land and labor, which helped further cement the colonial project. McClure analyzes the various forms of labor appropriation and exploitation, including the encomienda system, the repartimiento, and the capture of individuals in combat through just war rhetoric (pp.138-142). In addition, as a result of the creation of novel forms of debt and tributary legislation, new forms of poverty emerged that widely affected Indigenous communities. The appropriation of lands and the legal mechanisms used to claim ‘empty’ lands or legalized already occupied ones, formed a model that ultimately favored Spanish colonists (p.164).

At the same time, the categorization of Indigenous people as ‘‘childish’’ and in need of protection helped Spanish officials to implement further governing structures in the Americas, strengthening the visualization of the Spanish Monarchs as the benefactors of these communities. The Crown exploited this discourse to build around its institution the myth of protector of the Indians and dispenser of justice. Yet, McClure also shows that Indigenous people navigated through the intricate system of Spanish colonial law, and often sought rewards and compensation for their miseries and poverty. This bottom-up system of petitions, rewards, and amparos also shaped the imperial institutions of the Spanish empire in the New World, and created a precedent for a passive resistance and cemented the survival of pre-conquest privileges and rights among Indigenous people and communities (pp.172-173).

In conclusion, Empire of Poverty shows how moral and political concepts of poverty influenced the governing institutions of the Spanish empire while also laying the foundations for the modern unequal systems that affect the exact same societies that were first colonized in the sixteenth century. Simultaneously, the monograph shifts attention from the Anglophone historiographical tradition that has usually overemphasized the Protestant models to study poverty and charity (highly influenced by Weber’s thesis on the Protestant Ethic and the Spirit of Capitalism) to explain early modern attitudes towards poverty. This offers a new paradigm to explain the role and impact of Catholicism in poor relief and poverty management.

As a result, McClure concludes that scholars and officials of the Spanish Empire ‘reinvented poverty’ to legitimize their expansion of sovereignty in these new territories. In doing so, they created new forms of poverty through alien systems of labor extraction, tribute collection, and land appropriation. Despite this, the negotiated and participative nature of the Spanish empire also enabled its vassals to negotiate and even lobby for their own interests. At times, this led to the preservation of their rights and status, or the obtaining of rewards, in the newly created colonial society, evidencing the participatory and contractual nature of this system of rule and government. Finally, McClure stresses how the colonial capitalist model that developed over the sixteenth century paved the way for modern inequalities that continue in these territories, often shaping Indigenous ways of life and survival.

Jorge García-García is a first-year PhD History student at the University of Texas-Austin. He studied History as an undergraduate at the University of Glasgow (United Kingdom), obtaining a MA with Honors of the First Class. He then studied a postgraduate degree in World History at the Pompeu Fabra University (Spain). His research focuses on Colonial Latin America and the Spanish Empire.

NEP’s Archive Chronicles: Tips for using PARES (Portal de Archivos Estatales)

NEP’S Archive Chronicles explores the role archives play in historical research, offering insight into the process of conducting archival work and research. Each installment will offer a unique perspective on the treasures and challenges researchers encounter in archives around the world. NEP’s Archive Chronicles is intended to be both a practical guide and a space for reflection, showcasing contributors’ experiences with archival research. This article, part of a two-part series by Diana, focuses on three tips for using PARES, the digital platform of the Archive of the Indies in Spain.

In the first part of this archive chronicle, “”An experiential approach to the Archive of the Indies”, I discussed why PARES is the AGI’s front façade for virtually every researcher nowadays. Even though PARES is an online tool, my user experience changed significantly once I was in the reading room. After months of searching for references and organizing them, I thought I had mastered PARES through Scott Cave’s helpful guide. But I was humbled during the first week at the archive when it became obvious that PARES does not reflect the entire holdings or archival organization of the AGI. This is certainly true for any archive or collection. Still, I did learn a few tricks along the way that changed how I approached the archive and its online catalog. This piece has three how-to’s in PARES to help make the research experience easier for researchers.

1) How to explore the AGI’s numerous subsections or how to use PARES like a print catalog

Most of the search results I initially got from PARES were located in the section of Contratación. However, this is the archive’s largest section with close to six thousand legajos and fifty-one sections. When I finally started consulting some of these references, I wondered why most of them came from “Autos entre partes” (litigation between private parties). Did this mean that this subsection was described in greater detail than others? What else was out there in this immense section?

Two PARES features make it easier to answer these questions:

Clicking on “Location in the Archive Classification Scheme” shows where a document or section is located within the archive.

If we click on any of the hierarchical locations, it will open a new tab or window where we can see how many units a section has and a broad description of its contents.

In this case, the subsection of “Autos entre Partes” has 207 legajos, but the Content and Structure section does not provide a substantial description. For many other archival sections, there might be a finding aid on the index file that lists references to print catalogs which you can consult at the AGI’s reading room. Identifying these broader archival sections along with the legajo range they cover is quite handy when consulting microfilmed portions of the AGI. While now considered an almost defunct technology, it is important to remember that several libraries across the Americas have AGI microfilms such as the Benson Latin American Collection, the Bancroft Library, or the Eusebio Dávalos Library at Mexico’s National Anthropology Museum.

Once we click on “207 units more”, I recommend sorting the Description Unit by Reference number. This places the oldest legajo on top of the list and allows you to systematically review the section. I also like to use the “text filter” to make targeted searches within a single description unit.

2) How to find digitized files that do not look like they have been digitized

One of the best tips an AGI archivist shared with me was how to find apparently non-digitized documents from bound volumes known as libros. For example a reference with a geographical marker (e.g. Lima, Guatemala, Charcas, Indiferente) and an L such as MEXICO,1064,L.2,f.283r-283v indicates it comes from libros on the Gobierno section (including Indiferente). While the description and digitization of these books is almost complete, they are not always subdivided by individual files in PARES.

Here’s an example of a book that is clearly subdivided and can be easily accessed by clicking on “View Images”.

The reference below, however, looks like it has not been digitized because it does not have the camera icon. But since it has an “L”, we can almost be sure it has been digitized. Expanding the “Location in the Archive Classification Scheme”, shows that its containing section has a fully colored camera icon (when a camera is gray, it means the section has been partially digitized).

Once we click on this location, it will open a new tab where we can access the fully digitized libro.

Now it is only a matter of clicking on “view images” and finding the folios from the original reference. Since the PARES viewer operates by image number, this means we have to multiply the folio number by two if it’s a verso folio and subtract 1 if it’s a recto folio. Our reference number (283r-283v) suggests the image number should be 565.

Sometimes this might not work precisely so you might need to skim through a few pages to find the specific page numbers.

3) How to start identifying relevant documents for your research

Compared to its earlier version, PARES 2.0 has two new tools that are a good starting point to explore a new topic: the Authorities Search and MetaPARES.

The Authorities Search works similarly to a subject search in a library catalog. The main difference is that the results will lead you to a virtual index file that lists at the end a list of the Spanish Archives where you can find your topic and the number of documents previously identified by archivists. This search is by no means comprehensive, but it is a good starting point. For instance, to know more about the bison found in New Mexico, an authorities search would be useful to identify the jurisdiction and place names used for this region during colonial times.

Screenshot of the AGI documents associated with the subject of New Mexico

Another tool that connects published and unpublished academic work to the holdings of the Spanish State Archives is MetaPARES. The goal of this portal is to refer researchers to secondary literature that cites Spanish Archives. The tool is still in development, but it is a good way to quickly become acquainted with Spanish scholarship and document collections.

The MetaPARES search for New Mexico lists four results. They are not many, but they are more targeted than your typical Google Scholar search and will likely be in Spanish.

It also goes without saying that learning Spanish paleography and early modern Spanish vocabulary is key to identifying relevant documents. There are many online tools and software such as the Dominican Studies Institute Paleography Tool, the Diccionario de Abreviaturas Novohispanas, or Transkribus that make this endeavor easier nowadays. Additionally, reading transcribed document collections and getting acquainted with the structure of Spanish bureaucratic documents will improve your own reading and comprehension of the materials you collect. Navigating the archives and documents of Colonial Latin America demands practice and patience, but this experience can be slowly built throughout the years and from afar. For me, it took about seven years, but it was worth the wait.

Diana Heredia-López is a Ph.D. candidate in the Department of History at the University of Texas at Austin. Originally trained as a biologist in Mexico, she has specialized in the history of science and colonialism since 2012. Her current research examines dye cultivation and commerce as a framework to investigate early modern Hispanic extractivism, knowledge production, and material culture.

NEP’s Archive Chronicles: An experiential approach to the Archive of the Indies

NEP’S Archive Chronicles explores the role archives play in historical research, offering insight into the process of conducting archival work and research. Each installment will offer a unique perspective on the treasures and challenges researchers encounter in archives around the world. NEP’s Archive Chronicles is intended to be both a practical guide and a space for reflection, showcasing contributors’ experiences with archival research. This two-part installment explores the Archive of Indies in Spain and shares research tips on how to navigate its digital platform, PARES.

For nearly a decade, I experienced the largest imperial archive of the Americas from afar. In Mexico City, Guadalajara, and Austin I logged countless times onto a website called PARES (Portal de Archivos Estatales), a clunky but essential tool for those in need to peruse the Spanish State Archives. The most recent iteration of the PARES website allows you to create an account called a “Notepad” where you can save archival references and digitized documents. Below a selection of documents that I vowed to myself I would look in person one day:

Dibujo de un bisonte
Plano, elevación y perfil de una casa para habitación del Catedrático de Botánica
Alojanieve, pulperías, salinas y solimán
Consulta del Consejo de Indias
Ensalada de los Navegantes: Disertación phisicobotánico-médica

I have yet to see these documents.

Even though PARES contains the online catalog and millions of digitized documents from twelve archives, most of the items I have collected over the years come from a single repository, the Archivo General de Indias, known to most scholars as the AGI. In 2013, I did not understand what kind of archive the AGI was, let alone grasp the magnitude of its holdings. All I knew is that I had to visit someday if I wanted to become a respected Historian (una historiadora consagrada). Why such a visit was necessary truly escaped me. Up to that point, I had learned that historians of science worked mostly with print material and archives of renowned scientists and scientific institutions. As I tried to piece together the dispersal and loss of the visual culture produced in the Royal Botanical Expedition to New Spain, I longed to visit the Royal Botanical Garden of Madrid and its archive. This kind of repository was closer to the natural history collections I had known as an undergraduate while I worked at Mexico’s National Herbarium. And yet, I continued filling my PARES notepad with items from the Archive of the Indies and collecting archival references from the secondary literature I consulted.

It would take me at least another five years to learn why this archive was relevant to those studying the history of science and knowledge in the early modern Iberian world and beyond. Important books and scholars (including my own advisor and fellow colleagues) helped me understand that the Spanish Empire was held together by a large bureaucratic apparatus that was capacious enough to collect information about almost anything and anywhere. From taxes and commercial disputes to the number of trees planted in Chapultepec, the bundles of documents or legajos at the Archive of the Indies are a true unknown to the researcher, each carrying in their pages a unique blend of calamity, confusion, hope, excitement, and occasional boredom. However, finding what you need is rarely a straightforward journey. The AGI’s vast holdings are spread across seventeen main archival sections, including a relatively new addition listed in PARES as ADAGI (Archive of the Archive of the Indies). How then, does one determine where your archival journey should begin at the AGI?

Picture of boxes of Casa de Contratación for NEP's Archive Chronicles — *Figure 1. These boxes at the original building of the AGI, La Casa de Lonja, emulate the classic cover of a legajo. The archive’s reading room is now located at the Cilla del Cabildo building.* *Image taken by the author.*

The easiest and most practical answer lies, of course, in PARES. In principle, it should simply be a matter of compiling the archival references saved in one’s notepad and then tallying the sections that appear most frequently. For this purpose, one could use the thorough guides made by Scott Cave or recent ones posted on H-Net by William Cohoon and Grant Kleiser. Indeed, this is the method I initially followed in preparation for my dissertation research on the commerce and cultivation of New World dyes in the sixteenth and seventeenth centuries. My numerous PARES searches indicated that the section of the archive that dwelled on dyes was Contratación (commercial affairs, very broadly understood). Based on these references, I realized my time at the AGI would largely involve examining commercial disputes over dye shipments. To be honest, I was not thrilled by this prospect and thus decided to prioritize a different archival thread that drew me to the history of cochineal some years earlier.

Hailed as one of the largest exports from Colonial Mexico, cochineal is a red dye obtained from parasitic insect females that sap nutrients from its plant host, the prickly pear cactus or nopal. Archival materials about this dye are quite scattered but there are a few illustrated documents (Fig. 3) that explain how Indigenous laborers in Central and Southern Mexico aptly managed parasites, plants, and the landscape to produce a highly specialized dye at a large scale. Like other scholars before me, I was interested in this striking visual culture. This led me to pursue a distinct archival journey from the one charted by the results I had collected in PARES.

I. Through the archival weeds

Among historians, the Spanish State archives are notorious for their cumbersome and restricted approach to digitization. Until only recently, researchers were strictly forbidden from taking photos at the AGI and therefore had to request the archivists to digitize sections of the archive, a process that could take many months if not years. Yet, it would be surprising for many to hear that the AGI and other Spanish state archives were pioneers in digitization, launching PARES online fourteen years ago. From then on, researchers and accidental historians like me have been able to use this archive at a scale, speed, and distance unimaginable three decades ago. For better or for worse, virtually every scholar of Colonial Latin America now begins their archival journey with digitized documents from PARES, which account at best for about 10% of their holdings. The AGI has now fully digitized diverse subsections such as Listas de Pasajeros (located in Contratación), Patronato, most of the bound books in the Gobierno Section (see Part 2), and a good portion of illustrations, maps, and material culture contained in Mapas, Planos y Estampas (MP-Estampas).

Drawing of Bison found in documents of AGI - for NEP's Archive Chronicles — Figure 2. “Dibujo de un Bisonte”, MP-Estampas-1, Archivo General de Indias, ca. 1598. This bison, originally described as a “cow from Cíbola” was originally part of the 389 folio digitized file on Juan de Oñate’s exploits in New Mexico (Patronato,22,R.13), *shown below.*

Screenshot of PARES system for NEP's Archive Chronicles

It is in MP-Estampas where one can find a charming drawing of a bison originally sighted in the Zuni town of Hawikuh. This drawing brings into view something I completely missed when I first read an illustrated report on cochineal production in Yucatán located in this same section. The cropped version of the bison drawing suggests it was taken from a larger document. To fully understand its purpose, it is crucial to refer to its original location in Patronato. In contrast, the seventeenth-century dye production report, featuring an image of a prickly pear, appeared self-contained. I initially only verified that its associated documents in Guatemala’s section were fully digitized. However, many months later, when I took the time to look more carefully at the documents in the original location of the report, I finally asked the most important question about the prickly pear image: Why was a document referring to prickly pears in Yucatán deposited in the papers of Guatemala?

Image of text describing the process of cultivation of the grana or cochineal

17th century drawing of the process of cultivating the grana or cochineal

Figure 3. “Dibujo de la obtención de la grana o cochinilla”, MP-Estampas, 70, Archivo General de Indias, 1620. The illustration of the prickly pear cactus (nopal) is part of a brief report detailing how to cultivate these plants so they could sustain cochineal, an insect parasite that bore one of the most valuable red dyes in the early modern world.

Through this archival discovery I learned that I should not take digitized items from PARES for granted. Our time as researchers at the AGI seems so precious that we tend to prioritize legajos (bundles of documents)that are only available to consult in situ. Yet, it is also important to read in tandem relevant digitized documents for they might lead us to different sections of the archive. This is especially relevant for sections at the AGI that archivists curated long after the documents came to the archive such as MP-Estampas or Patronato. When documents are plucked out of the original trail that brought them to the archive, it is easy to miss what was their original purpose and the creators behind them.

My lack of diligence in reading digitized documents was compensated by my stubbornness to find out more about prickly pears in the Yucatán Peninsula. Since the report was one of the first documents that caught my attention when I first articulated my dissertation project, I was determined to find more about it. Yet, when I looked for traces about prickly pears or dyes in Yucatán, my PARES search results were disappointing. This is not entirely surprising as Yucatán was considered a remotely communicated region during Spanish colonial rule. But my inability to find relevant documents about my inquiry was rooted in the heterogeneous cataloging of the archive, not its remoteness. That is, the level of description of each legajo varies greatly across sections. There are legajos that archivists have thoroughly, or at least decently described, thus allowing for easy identification of relevant documents amidst hundreds of folios. Others, like many legajos from the infamous miscellaneous section of Indiferente General, have just a broad identification label with a range of years, sometimes without any geographic attribution.

Figure 4. Comparison between two legajos with contrasting levels of description: The left one lists correspondence from different viceroys in New Spain and has been fully digitized and organized by year. The right one is only available to consult in situ and covers over two-hundred years of Council and Board reports.

I decided to immerse myself into the world of scantily described legajos and started to look for anything remotely related to Yucatán. To navigate the heterogeneous cataloging of the AGI, I established the main coordinates of my search in terms of geography –any jurisdiction related to colonial Yucatán; people: any colonial bureaucrat related to prickly pears and cochineal; time frame: three decades before or after 1620, the year of the report. I also relied on three strategies: 1) use print catalogs to understand the organization of different archival sections; 2) look for archival clues and references on expert literature; 3) ask for help from the authors or readers of expert literature.

These somewhat obvious strategies allowed me to find numerous fragments scattered across various legajos in the sections of Gobierno and Escribanía. While there were many days when I poured over dozens of pages thinking I had not found a single thread, I came to realize that I needed this time to get acquainted with the archive and the voices spread across its sections. It taught me how to ask the archive better questions and start using PARES not as a fishing net to simply see “what’s out there”, but as a navigational chart.

II. Labyrinth shortcuts

My weeks-long search for Yucatán’s prickly pears was mostly successful because the AGI has an extraordinary scholarly community that extends beyond its walls at the Cilla del Cabildo building. The famous 11 am coffee break that AGI users take every day certainly captures the enthusiasm and collaborative spirit surrounding the archive. Even if one does not partake in this ritual every day, it is incredibly easy to meet local and international scholars working on a wide array of topics related to the Spanish Empire and the early Americas. I was lucky enough to meet two researchers working on Yucatán that pointed me to key legajos and kept an eye for anything related to my dissertation. Additionally, the in-site archive’s library, the Hispanic American School Library, and the unmatched expertise of local scholars became the best way to learn about other Spanish archives and become acquainted with new historiographies.

*Figure 5. Entrance of the Escuela de Estudios Hispano-Americanos in Seville. Wikimedia Commons*

To venture into the archival weeds of the AGI, more than patience or resourcefulness, one needs time and money. A prolonged stay in Seville is cost- and time-prohibitive for most scholars. Thus, making the most of each archival visit is vital. Over the past decade, the Spanish State Archives have made substantial changes that have increased their accessibility: longer operating hours, self-digitizing initiatives, an online system to book appointments, and the use of WeTransfer to send digitized files. And while their implementation at the AGI has been slow, I cannot stress enough how transformative some of these have been. They allow for better planning and use of time in the reading room. There is still plenty to improve especially on the cataloging front. In the second part of this piece, I will share a few tips that helped me improve my use of PARES and understand better their cataloging and organization.

Now that the AGI has loosened its strict policies about digitization, scholars will not need to spend as much time in Seville as older generations of historians did. Those of us who had the privilege of making a long research stay at the AGI might fear that the increase of short visits and indiscriminate use of cameras will erode the archive’s strong community. I do not know the AGI well enough to predict whether this will happen or not, but I do know that my colleagues’ love for coffee, gossip, and archival adventures is as timeless as the cover design of an AGI legajo. I do not expect to see a shortage of researchers sharing over coffee their grievances and archival finds any time soon.

Review of Piracy and the Making of the Spanish Pacific World, by Kristie Flannery (2024)

Banner for review of Piracy and the Making of the Spanish Pacific World

Kristie Flannery’s groundbreaking first book, Piracy and the Making of the Spanish Pacific World is not only about how Spanish colonial rule worked in the Philippine Islands. Rather, Piracy and the Making of the Spanish Pacific World analyzes how colonialism, forms of capitalism, and religion forged political, economic, and religious alliances across Asia, the Americas, and Europe. This research reveals that colonialism in the Philippines was a process that went beyond the boundaries of the islands. The book shows that globalization and European imperial expansion influenced how ideas and actions traveled through the Spanish Empire in specific places or vast spaces such as the Pacific Ocean.

Flannery invites readers to explore the ways in which societies are structured. The book recovers forgotten stories of Indigenous soldiers and migrants who struggled to restore their identities when they were arbitrarily and constantly changed. Piracy serves as the central theme in the book and functions as the axis from which the real or imaginary fears that threatened the loyalties established between the inhabitants of the Philippines and the Spanish empire in Asia revolve. Piracy works as a driver of alliances between social groups and as an excuse to impose a regime of violence and genocide on an unwanted migrant population. This book examines how violence, piracy, imperial loyalties, and concepts of identity shifted and remained ambivalent, shaped by the actions of people and the fears—both real and imagined—that arose in a globalized imperial world.

Map of Philippines created in 1734 — *Carta Hydrographica y Chorographica de la Yslas Filipinas MANILA, 1734. Source: Wikimedia Commons*

Much of the conceptual support of this book revolves around key notions such as loyalty, identity, and violence. These categories of analysis are fundamental to understanding how subjects were classified in the colonial system using terms that were incorporated so deeply that they survived even the disappearance of the Spanish empire. In other words, this conceptual framework sheds light on why it is relevant to understand the motivations that compelled people to exercise acts of discrimination and violence against Muslim and Filipino subjects. Some policies of discrimination witnessed and exercised during the seventeenth and eighteenth centuries could be interpreted as political strategies to exploit and segregate people from China, creating a system of social control that was both tangible and intangible– or in the words of the author, both real and imaginary.

The methodological challenge of this book is contained in the possibility of archival research also of a global order. Kristie Flannery draws from Asian, Latin American, and Spanish archives in cities such as Manila, Seville, Mexico, and London among others, and integrates an extensive multilingual corpus of documents. By intersecting sources and exploring seemingly disconnected materials, the methodology expands into a spatial and scalar approach. This approach enables an ambitious exploration of riverine, maritime, and land connections, as well as the barriers between them. Each chapter begins with the departure or arrival of a ship that also represents a way of venturing into history in a fluid way to read a historical moment where real and imaginary piracy contributed to the Spanish colonial order in the Philippines.

Depiction of the Manila Gallon arriving to the Ladrones Island. 7 smaller ships around it. — Reception of the Manila Galleon by the Chamorro in the Ladrones Islands, ca. 1590.
Source: Wikimedia Commons

The book is composed of five chapters, an introduction, and an epilogue. Chapter 1, set in the eighteenth century, explores how the ideas of Muslims and Islam from the Mediterranean shaped Spanish strategies in the Americas and the Philippines, influencing defense strategies against Moorish piracy and later creating alliances between various actors according to their notions of religion and loyalty. This is a fascinating chapter in which identity and loyalty are central to understanding that the Spanish empire did not always reach all corners in the same ways.

Chapter 2 explores how the fluctuating threats of Mora piracy impacted the transient Chinese population, who settled far beyond the shores of Manila. The threats of pirate fleets reveal how the massacres of the Chinese population in 1603, 1639, and 1662 in the Philippines created an environment where religion was the engine of waves of violence and that ended up pushing alliances of the Sangleyes (referring to the Chinese migrants in the Philippines) in Manila as faithful vassals.

Chapters 3 and 4 delve into the invasions of Manila during the eighteenth century, showing how indigenous Filipinos challenged loyalties to face the arrival of the British by showing strong local opposition. And then Flannery analyzes how Spanish rule was restored by confronting the British invasions and also the local insurgents. Finally, Chapter 5 shows how migrants born in China after the war were collectively expelled from Manila and the forms of resistance these migrants used to confront an expulsion.

In general terms, I identify several substantial contributions of this research to the study of imperial colonial historiography and the Spanish Pacific. First, the analysis of the history of piracy in the Spanish Pacific offers an understanding of how Spanish forms of government and colonial authority were adaptable to different contexts. In other words, there is not a single, uniform way of understanding the Spanish empire in the Americas and in the Philippines. Instead, there are intermediate positions, in this case, mediated by alliances, which must also be considered in the historiography. These individuals played active roles in shaping history and provide new perspectives for reinterpreting traditional historical narratives.

Second, forms of violence during this period continue to be fundamental elements in understanding how notions of identity and understanding of the “other” as alien to one’s own materialized. In addition, they were motivated by religious and political discourses that were also transoceanic. That is, ideas and actions also traveled with people. Third, this research carefully highlights how the Spanish empire classified colonial subjects based on race, social status, and religion and created policies of exclusion that were used to subvert an order according to real or imagined motivations that people had. This research shows that forms of social differentiation also can be inherited. Perhaps, this is why it is so important for Flannery to show how colonial and early modern ideas and practices persist and influence the ways we see each other and our world today. This is a carefully structured book with a geographical richness to enjoy. A book that becomes part of the field of colonial studies with a fascinating vision of a space sometimes forgotten by historiography: the Pacific.

Cindia Arango López. Historian, Universidad Nacional de Colombia, Medellín. Mg. in Geography, Universidad de los Andes, Bogotá. Specialist in Environment and Geoinformatics: SIG, Universidad de Antioquia. Currently, PhD student in Latin American Studies at the University of Texas at Austin, TX-USA. She has been a professor of the undergraduate program in Territorial Development at Universidad de Antioquia, Oriente campus, Colombia. Currently, she is developing her candidacy for her doctoral research on the navigators bogas of the Magdalena River in the 18th century in Colombia.

Review of The Age of Dissent: Revolution and the Power of Communication in Chile (2023), by Martín Bowen

Martín Bowen’s most recent book, The Age of Dissent: Revolution and the Power of Communication in Chile, explores the turbulent period between 1780 and 1833 in which the inhabitants of the Captaincy General of Chile, a sparsely populated Spanish colony on South America’s Pacific Coast, witnessed an unprecedented scale of political experimentation and mobilization. Beginning in 1780, a series of plots, revolts, and a brutal civil war initiated in 1816 culminated in the collapse of Spanish rule and the emergence of Chile as an independent republic. In this context, women, artisans, indigenous, and free and enslaved peoples of African descent participated in the emergence of a pluralistic political landscape in which radical political dissension became an inescapable part of politics.

Drawing from archival repositories in Chile, Argentina, and Spain, The Age of Dissent skillfully uses newspapers, congressional debates, court cases, travel accounts, and material culture such as badges, flags, portraits, and other insignia to interrogate the ways in which Chileans from different social backgrounds experienced and participated in the desacralization of royal authority and the opening of politics. The book’s central claim is that this process was marked in large part by the emergence of radical political dissent and the appearance of new mediators in the political sphere. Bowen points out that while a diversity of opinions existed before the monarchical crisis, Chileans started to question the sacred foundations of royal power in this period by publicly expressing dissenting ideas about the legitimacy of the king and his agents.

The definition of radical political dissent used in the book is broad and incorporates a series of practices used by different actors to express disagreement either with the foundations of the ancient regime’s political power or with the ideas of republicanism. Thus, the realms of communication and visibility became the prime means to express radical political dissent. Dressing, iconoclasm, and rumor, alongside other written and discursive practices, were used by patriots and royalists alike to achieve their political goals.

The Age of Dissent is divided into two parts and eight thematically organized chapters. The first part explores how visibility became a realm of political action in Chile during the monarchical crisis. According to Bowen, insignia such as badges, clothes, and portraits were meant to manifest the transcendent origin of the political power of the monarch and his agents. However, after 1808 using the same insignia could potentially become a medium to express radical political dissent. For instance, chapter two analyzes the contested meaning of clothing during the revolutionary and post-revolutionary periods. Clothing, broadly defined to include hats, canes, and capes, represented the “natural” social hierarchies of the ancient regime societies. In Chile, sumptuary clothing was reserved for the elites, and popular was banned from their use. Nonetheless, patriots inverted the meaning of clothing by using hats or ragged clothing as republican symbols. Similarly, chapter four demonstrates how acts of iconoclasm, for instance, the destruction of portraits of King Ferdinand VII, were used to transgress the traditional boundaries of political participation.

*King Ferdinand VII and Queen Maria Christina of Spain and their hats. Source: Wikimedia Commons*

The book’s second part is concerned with what Bowen defines as the “field of propagation”. In these chapters, Bowen reconstructs in great detail how, during the Age of Revolutions, Chileans believed that actions and behaviors, vices and virtues, could easily propagate throughout the social body via imitation and contagion. In this context, the elite’s behavior was thought to influence popular classes. Chapter Five explores how patriots invented new models of heroism during the Revolutionary period to destabilize traditional conceptualizations of heroism and loyalism. Following a similar line, chapter six explores how certain political ideas were thought to be vectors of contagion and how political actors in Chile used different forms of communication to spread dissenting ideas.

Notably, the book develops a rich conceptual frame to understand political action during the revolutionary and post-revolutionary periods. Categories of analyses such as “mimesis,” “publicness,” and “contagion” allow Bowen to capture the period’s social and political language, serving as an explanatory framework to understand how actors made sense of their actions. Furthermore, The Age of Dissent skillfully shows the complexity of the political landscape of revolutionary and post-revolutionary Chile, avoiding overly simplistic characterizations of the political actors. For instance, it shows that radical political dissent could be present within the same political factions.

"Chile's First National Congress," oil painting by Nicanor González Méndez, 1903. — “Chile’s First National Congress,” oil painting by Nicanor González Méndez, 1903.
Source: Wikimedia Commons

Another important historiographical contribution is that the book places Chile in the wider context of Atlantic revolutionary politics. Often characterized as a backwater of the Spanish empire sheltered from the political agitation of the period, Bowen shows that Chileans were in close contact with revolutionary developments in the Atlantic World via the circulation of people and information. Bowen further stresses this point by analyzing a series of vignettes intertwined within the chapters of the book, such as the official celebration of US independence in Santiago on the fourth of July of 1812 or the arrival of Fernando Condorcanqui, the eldest son of Túpac Amaru II, to the port of Talcahuano in 1784.

The Age of Dissent is a welcomed contribution that adds to recent studies on popular politics, the public sphere, and the crisis of colonial rule in Spanish America. Furthermore, it expands our understanding of how communication and visibility became important tools that Chileans used to shape the transition from colony to republic. Nonetheless, the book lacks a detailed explanation of the origins of political dissent. Why did some political actors choose to side with the royalists or patriots? Did elements such as geography, literacy, or class shape this process of self-identification? Overall, The Age of Dissent’s captivating narrative and creative use of primary sources make it a compelling reading not only for scholars of Chile but also for anyone interested in the Age of Revolutions.

Juan Sebastián Macías earned a BA in History from the Universidad de los Andes (Bogotá, Colombia) and an MA in Latino/a and Latin American Studies from the University of Connecticut. Currently, he is a first-year PhD student in the Department of History at the University of Texas at Austin. His research interests include indigenous history and popular politics in the Northern Andes during the Age of Revolutions.

Promiscuous Power: An Unorthodox History of New Spain by Martin Nesvig (2018)

Power, he argues, was “promiscuous” in sixteenth-century Michoacán because there were dozens of claimants to overlapping jurisdictions: indigenous nobilities, native commoners, encomenderos (tributary lords responsible for conversion of entrusted indigenous communities), bishops, parish priests, friars, audiencia (high court) magistrates, alcaldes mayores (city mayors), city councils, corregidores (regional authorities), viceroys, general inquisitors, inquisitorial delegates, cathedral chapters, etc. Each corporate group brought the “imperial” state to a crawling halt. In fact, he argues there was no single colonial “state” but dozens, if not hundreds, of micro- imperial ones, in and around cities and in the many distinct regional rural hinterlands of the sprawling province of Michoacán. Nesvig describes these micro-states as being led by clerical caudillos (charismatic leaders of armed posses) and encomenderos who enjoyed flexing their raw patriarchal muscles (complemented by some matriarch encomenderas who flexed their biceps and ass-kicking thighs).

Nesvig irreverently pokes fun at the large Inquisition historiography that finds the key to the building of the colonial state in inquisitorial hegemony and fear-inducing techniques. He shows all these arguments to be nonsense because people in Michoacán repeatedly and literally shit on the Inquisition agents.

Rarely does the nature of the sources match the voice of an author as it does in Nesvig’s Promiscuous Power. Like his subjects, Nesvig likes shitting on the conventions of academic writing. Here is a sampling.

Francisco Hernández Girón was a Spanish encomendero in the Viceroyalty of Peru (via Wikipedia)

Nesvig quotes a bandit who beat, stabbed, and robbed the officials carrying the sealed correspondence of inquisitor of Mexico City, as saying:

“Come on, that paper isn’t worth anything, and whoever wrote it must be like you–come on, you dog, faggot, cuckold, snitch, asshole” (170)

And he writes:

“People laughed at the king and the pope and called their judges squashes, putos, and little whiny bitches while stabbing and cracking them and smacking their idiotic, pompous bonnets off their heads.” (171-72)

“Orduña [the Inquisition delegate in Michoacán’s capital Valladolid] thus upended the acceptable semiotics of power, and in so doing, he showed his rivals that he did not care a fucking bit if they thought he was a plebeian thug.” (129)

“True, he was a priest, but as he had no university education, he thought that licenciados (college graduates) were pompous assholes.” (115)

“He [Badillo a theologian, newly appointed inquisition delegate for Michoacán] was a creature of classroom lectures and of the intricate hierarchies and cultural niceties of academia, its ceremonial buffoonery and false collegiality.” (107)

I found Nesvig’s stylistic and historiographical irreverence both refreshing and powerful. I do have a critique, however.

Nesvig demonstrates on every page that the “state” enjoyed extraordinary legitimacy and authority, despite his claim that the state does not exist as such. But he has a difficult time finding the state only because he is on the trail of the narrowly defined Weberian state, that is, the state that has a monopoly on violence. Yet in Michoacán, there was a vibrant imperial state. Each of the corporate groups Nesvig investigates left a massive trail of petitions for redress via at least a dozen different bureaucratic channels and courts (Nesvig himself finds his sources in seven or eight different archives, and within each archive, in 5 or 6 different types of bureaucratic files). The audiencias (the high courts of Mexico and Guadalajara), the Inquisition (in Mexico and the Suprema in Madrid), the viceroy, the ecclesiastical courts (both of Mexico and Valladolid-Michoacán), and the crown sent dozens of visitas and residencias (mandatory outside evaluation of outgoing authorities) to investigate and mete out justice, whose dictates, in turn, were embraced or appealed in endless litigation. One finds the state in this infrastructure of paperwork, not in the monopoly of violence. The colonial state was a state of paper.

Nesvig is right that the colonial state was archipelagic, colonized by fierce defendants of corporate legal rights. Yet it was no vacuous abstraction. It manifested itself daily in rivers of ink and the profligate collective investments in paper, paralegals, lawyers, and lobbyists. The state lay in the daily, routine acceptance that courts, councils, magistrates, and monarchs could ultimately be swayed to listen. More often than not, conflict was resolved through the exchange of blasts of documents, not gun battles, civil wars, and massacres. This was the lasting legacy of even the most violent of Latin American colonial caudillos.

When Montezuma Met Cortés: The True Story of the Meeting that Changed History, by Matthew Restall (2018)

Matthew Restall’s When Montezuma met Cortés delivers a blow to the basic structure of all current histories of the conquest of Mexico. Absolutely all accounts, from Cortés’ second letter to Charles V in 1520 to Inga Clendinnen’s masterful 1991 article “’Fierce and Unnatural Cruelty,’”[1] assume that the conquest of Mexico was led by Hernán Cortés, who is described by Wikipedia as a “Spanish Conquistador who led an expedition that caused the fall of the Aztec Empire and brought large portions of what is now mainland Mexico under the rule of the King of Castile.” These accounts represent Cortés as willingly deciding to enter Tenochtitlan in the hopes of capturing Montezuma, the Aztec Emperor, expecting to rule Mexico via a proxy ruler, and seeing himself as Julius Cesar in Gaul. Although Clendinnen shows that there was no Machiavellian logic in any of this Cortesian strategy, she keeps the trope of Cortés as the central protagonist of a tragic-comedy.

Montezuma’s reasoning for allowing Cortés and his 250 surviving conquistadors to enter Tenochtitlan is, after Cortés’s overblown heroics, the second leg of all histories of the conquest. Montezuma’s actions have been cast as a surrender to prophecy, implying imperium translatio (willingly bestowing sovereignty upon superior returning deities), idiotic cowardice, or simply unfathomable, unintelligible reaction. Either way, Montezuma always comes across as a diminished ruler, even a puppet. Cortés captured, imprisoned, killed, and desecrated Montezuma’s remains.

The third leg of the stool organizing narratives of the conquest of Mexico is the brutality of Aztec rule and the extent of the Aztec practice of human sacrifice. The alleged industrialization of Aztec ritual sacrifice has allowed some traditional accounts to justify the conquest.

Restall knocks down all three legs. He demonstrates that the numbers of sacrificed captives that are thrown around make absolutely no sense. The proposed numbers do not match basic arithmetic, demography, or the archeological findings at templo mayor, where the sacrifices were supposed to have taken place.

The leg that sustains Cortés as protagonist tumbles down just as easily. Restall demonstrates that Cortés was a mediocrity before landing in Yucatan and after the conquest. Cortés arrived in Hispaniola in 1504 and participated in the conquest of Cuba in 1511, playing the role of follower not leader throughout. After Tenochtitlan, Cortés led the conquest of Honduras and California where his incompetence shined through, not his greatness. Restall shows that leaders of the many Spanish factions, namely, the captains, bosses of family/town share-holding companies, who in Mexico made all key decisions, not Cortés.

Finally, the leg in the stool that portrays Montezuma as fool, is demolished by Restall in showing that Montezuma made fools of Cortés and his captains. He led them down a path that would secure attrition and observation. The envoys of Montezuma in Yucatan encouraged a path to Tenochtitlan via an enemy route. Cortés and his captains encountered first the Totonec and then the Tlaxcalan, before crossing the mountains to get to the valley that nestled Tenochtitlan in the middle. Restall demonstrates that when the weakened conquistadors stopped fighting with the Tlaxcalan, it was the latter,, not Cortes, who chose the path to get to the Aztec capital to visit Montezuma, including a detour to the city of Cholula.

This detour has always puzzled historians because it was out of the way and because the “conquistadors” staged a massacre of Cholulan lords for no apparent reason whatsoever. In his letters to Charles V, Cortés sought to explain the massacre as preventive violence to clamp down on the simmering rise of treasonous behavior among allies. Restall shows, however, that the massacre was a Tlaxcalan initiative and that the Spaniards had no role in its planning.. Tlaxcalan elites massacred the Cholulan for having recently broken the Tlaxcala Triple Alliance (that also included Huejotzingo) in order to embrace the Aztec. Even in their massacres, Cortés and his captains were puppets.

A 17th century CE oil painting depicting the meeting of Spanish Conquistador Hernan Cortes and Aztec ruler Montezuma (Motecuhzoma II) in 1519 CE (via Ancient History Encyclopedia)

Restall dwells on Montezuma’s zoos and collections to provide an answer to another puzzling decision of Cortés and his captains: they disassembled their fleet in Veracruz and crossed Central Mexico to dwell in Tenochtitlan for nine months. What would 250 badly injured and poorly provisioned conquistadors expect? To rule an empire of millions from the capital by holding the emperor hostage? Ever since Cortés penned his letters to Charles V, chroniclers and historians, (including indigenous ones trained by the Franciscans who wrote accounts of the conquest in the 1550s for the great multi-volume encyclopedia of Aztec lore, the Florentine Codex) have accepted this as a plausible strategy, even a brilliant Machiavellian one that took Montezuma unaware. Restall, however, proves that the Spaniards remained nine months walled in Montezuma’s palaces near the monarch’s zoo and gardens.

Restall proves that Montezuma’s majesty resided in his collection: zoos, gardens, and pharmacopeias. Montezuma collected women, wolves, and dwarfs. He led Cortés and his bosses to Tenochtitlan to add the pale Spaniards to his menageries and palaces. The Spanish factions had no choice. Montezuma was no one’s puppet. He used the Spaniards as curiosities to reinforce his majesty and power. Montezuma was no one’s prisoner; he was murdered. His body never desecrated by his own people. After the murder, the Spaniards were slaughtered and the few survivors fled the capital in the middle of the night, humiliated and beaten. The historiography has called the night when the Aztecs routed the Spaniards the Noche Triste.

Cortés and his surviving captains reassembled after the rout in Tlaxcala, from where they allegedly led a year long assault on Tenochtitlan. Restall shows that this protracted, final battle over the capital and the surrounding towns was not a campaign Cortés; captains controlled, any more than they controlled the first visit to Tenochtitlan. The final siege of Tenochtitlan was a war among noble Nahua factions as well as the reshuffling of altepetl (Nahua city) alliances. Elite families of Texcoco realigned to create a new alliance with Tlaxcala.

Restall introduces a new category to replace conquest: war. He equates the violence unleashed by the arrival of conquistadors with the violence of the two World Wars in the twentieth century. There was untold suffering and civilian casualties, systematic cruelty by ordinary people, rape and sexual exploitation as tools of warfare.

He is right. Yet this shift, paradoxically, infantilizes the natives and concedes all agency, again, to Europeans. In the political economy of malice, Spaniards had no monopoly. Restall demonstrates that Tlaxcalan and Texcocan lords led the massive massacres in Cholula and Texcoco. It is clear, also, that lords used the war to transact women like cattle and to amplify the well-entrenched Mesoamerican system of captivity and slavery. Why then does Restall concede to the Spaniards all the monopoly of cruelty? War made monsters not just out of ordinary vecinos from Extremadura and Andalucia. War also made monsters of plenty of local lords.

[1] Inga Clendinnen “Fierce and Unnatural Cruelty”: Cortés and the Conquest of Mexico, Representations 33 (1991): 65-100

The King’s Living Image: The Culture and Politics of Viceregal Power in Colonial Mexico by Alejandro Cañeque (2004)

Latin American popular culture presents two common tropes about Spanish colonial rule. One is the representation of viceroys as autocrats who ruled without any institutional constraint. This perception “explains” the authoritarian tendencies of Latin American societies in the postcolonial period. The other trope ironically undermines perceptions of authoritarian control by highlighting the margin of discretion that colonial officials enjoyed in the application of the law. One example of this flexible interpretation of the law is a famous phrase uttered by the Spanish American bureaucrats when a royal order came from the metropolis: “I obey but I do not comply” (obedezco pero no cumplo). Officers used this prerogative in some cases to avoid enforcing certain royal policies that they thought might be harmful for the territories in the New World where they ruled in representation of the king. This trope “explains” the apparent disregard of modern Latin Americans for the law. Neither of these representations of colonial rule is accurate.

Alejandro Cañeque’s The King’s Living Image invites readers to reconsider many of the misconceptions about Spanish America found in Latin American popular culture. Cañeque argues that we cannot understand the colonial Spanish bureaucracy with our modern conceptions of the state. In fact, Cañeque refutes the centralizing and autocratic vocation of the Spanish Monarchy for most of the colonial period (until the beginning of the eighteenth century) because those elements associated often with the modern state simply did not appear there. Without a standing army and an extended and centralized bureaucratic apparatus, how did Spain rule over almost a whole continent? Central to the author’s argument is that political beliefs and institutional practices were crucial in sustaining viceregal power and colonial rule. Spaniards imagined the state as a human body in which each body part (institution) played a key role in the system. The king represented the head, but even a king could not move if his legs did not respond. At the institutional level, the king could not procure good governance in the kingdom without the help of his most trusted councilors working in those institutions. The collective action of the whole created a sense of community among all its members.

Cañeque reinforces this idea by stating that political power was transmitted from God to the community, which then transferred it to a king. Thus, the monarch had the absolute obligation to rule for the benefit of the people and the common good. Justice and good governance became the ideological foundations of the Spanish Monarchy. Their fulfillment depended on the cooperation of the head and the different body parts. Shattering misconceptions about despotism in the Spanish Monarchy, Cañeque claims that this system of government had its analogy in heaven, where God was assisted by the Seraphim, who had the job of purging, illuminating, and perfecting the hierarchies below them. In this framework, the author analyzes the administrative hierarchy in Spanish America from the upper echelons to the local forms of government. Through his study of Viceroyalties, and Audiencias and Cabildos, Cañeque shows how the Spanish Monarchy was structured in a way that any site of power reflected a higher level.

Cañeque focuses in the figure of the viceroy, who represented the living image of the king, playing the role of the head of the political body in Spanish America. Mirroring the celestial court, viceroys had to be exemplary rulers for their subjects. Like the king, they had to rule by virtue, and not by force. If we add to this their mission of dispensing justice, we now can understand the famous phrase “I obey but I do not comply.” Viceroys and other colonial officials did not enforce certain royal policies when they were thought to be contrary to the justice and the laws of the kingdom. Certainly, they could abuse this prerogative for other goals, but its purpose was not the disregard of the law but the protection of the larger conception of justice.

If the viceroy represented the living image of the king, how did the king project his power through the viceroy? Symbolic representations, such as triumphal arches, processions, and the magnificence and pomp in the viceroy’s public appearances, all constituted and sustained viceregal power. People today would see mere spectacle and vanity. But these were the means through which authority was legitimated, especially when coercion on a grand scale was simply impossible. Symbols and political rituals were fundamental for the legitimization of power. Consider modern states and their use of symbols to command respect and loyalty. Think about the purpose of national hymns, or the splendor of national parades. Allegiance to the nation’s flag evokes the same feelings that people would have experienced by seeing the public appearance of the king’s living image in the figure of the viceroy.

Cañeque’s The King’s Living Image is a readable and well researched contribution that serves as a wake-up call to reexamine many of the misconceptions that have informed Latin American popular culture about Spanish American colonial power.

The Public Archive: The Gálvez Visita of 1765

Millions of tweets and millions of state documents. Intimate oral histories and international radio addresses. Ancient pottery and yesterday’s memes. Historians have access to this immense store of online material for doing research, but what else can we do with it? In Spring 2018, graduate students in the Public and Digital History Seminar at UT Austin experimented with ways to make interesting archival materials available and useful to the public; to anyone with access to a computer. Over the Summer, Not Even Past will feature each of these individual projects.

Created by Brittany Erwin, “Bureaucracy on the Ground: The Gálvez Visita of 1765” examines the localized consequences and on-the-ground implications of the royal inspection, or visita general, administered by José de Gálvez in New Spain from 1765-1771. The project includes a curated collection of digitized documents from the Genaro García Collection at the Benson Latin American Collection, blogs, and lesson plans.

More on Erwin’s project and The Public Archive here.

Also by Brittany Erwin on Not Even Past:

The Museo Regional de Oriente in San Miguel, El Salvador
The National Museum of Anthropology in in San Salvador
Review of The Archaeology and History of Colonial Mexico by Enrique Rodríguez Alegría (2016)

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