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Colonialism and its Contradictions-Lewis 1996 |
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A hasty analysis of race relations between Spaniards, Blacks/Mulattos, and Indians in 16th/17th century Mexico, compounded with a brief knowledge of world history might evoke images of an assumed, traditional model of colonial hierarchy. On the surface one might assume that the power structure fits that of a classic patriarchy divided by race: the European at the top, dominating both the indigenous Indian and the African slave. However it seems that the largest contradiction to this model hierarchy exists within the interactions between groups, as this power structure seems to flip and shift away from the commonly perceived colonial model of simply white dominance and colored oppression. Two examples are the topic in Lewis's article, in reference to Black's exertion of civil control over Indians, and Indian's dominance over both blacks and Spaniards through witchcraft. Contradictions in Black subordinate status--Civil Control Viewed by the Spanish as "bellicose", "pugnacious", and "vicious", "violent", "aggressive", blacks were known to brutalize Indians physically, in many ways making Indians their "slaves". Perhaps in response to the mistreatment delivered to them by the Spanish, this shift of power of blacks over Indians is a not well-known contradiction to the traditional power structure. This is seen especially in areas outside of Spanish law embarking in brutal acts varying from theft, intimidation, and down right assault. As slave and mulatto revolts were also not uncommon, a well-founded fear of the Spanish was Indian agitation by blacks against the masters. Contradictions in Indian subordinate status--Witchcraft: "Ignorant", "lacking knowledge", "weak and of little strength", Indians were in a large part considered in need of salvation and saving by the Spanish, and the church. While the Spanish felt the role of the patriarch in protecting the Indians from black aggression and pagan beliefs, they were in fact terrified by the powers of Indian black magic. Fanned by the fears of Christianity, the Indian witchdoctor represented, and was sometimes referred to as the devil, empowering for a fee anyone with supernatural potions and powders that defied Christian belief and in extent Spanish domination. This contradiction to the assumed racial power structure provided Indians with a weapon of fear against their Spanish oppressors. While Indians could not exert total control over their own well-being, victimized physically by black slaves, and politically by the Spanish conquistadors, they did assert some social power over they adversaries with a perceived mystical grasp of the unknown. Divide & Conquer-classic colonial patriarchy: Another underlined contradiction apparent in this analysis is the differential treatment of Indians and blacks by the Spanish, an effective method of division between groups desired to be kept at bay. A few examples: Blacks violence against Indians was often instigated and motivated by Spanish vengeance in the form of paid thugs. While withheld from black slaves, the existence of a separate Indian court system sought to facilitate Indian access to justice (however biased and ineffective) prompted appellate litigation by Mexican and Andean natives. In fact Indians who were "saved" that is converted to Christianity were viewed in more positive light as sub-citizens of god, the church, and likewise, the crown, while African slaves and mulattos could not achieve this status even after conversion, a reminder to the somber reality of their color. Critique: A logically effective strategy to keep a population of subordinates at bay is to create dissent between camps; find a difference between the population you wish to oppress (in this case race) key in on differences between them so that they feel as if they are in competition with each other for your favor and goodwill. It seems that such a system of racial division and favoritism eventually backfired for the Spanish to create a hybridized culture and people that is still seen today. Similar outcomes can be cited in historical record, namely China under the Mongol empire, plantation culture of the Hawaiian Islands, as well as "white" immigrant assimilation in the United States. In an almost ironic light this article somehow speaks of optimism to the "race problems" we see in the America of today, that even in a racially divided colonial system, the there exists contradiction to the power structures in the form of interactions that seem to point to a an eventual crossing of racial lines. The very existence of a mulatto population present in 16th century Mexico is testament of that suggestion. Questions: What are the lessons of colonialism? Are examples of contradictions in the power structures of 16th century colonial Mexico in fact a positive perspective in the larger area of race relations in general? In reference to SIT and RCT, which does this article seem to support and why? Is a similar model of "divide & conquer" apparent today in America as well as in the international scene? |