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Spain and the Christianization of America
The term "Hispanic" was recently adopted by the U.S. government as a way to describe people of Spanish-speaking descent in general and people from Latin America in particular, but it is ironic that such a term is needed at all given the historic precedence of the Spanish language in America. Indeed, since Spanish was spoken first and was widespread, it would seem more appropriate for English-speakers today to be referred to in such a fashion to distinguish them as relative newcomers to North and Latin America. Moreover, Hispanics are not necessarily religiously homogeneous but rather subscribe to a wide range of faiths. In this regard, Gonzalez and Cardoza-Orlandi emphasize that, "Today, in any major city in the United States one can find a variety of religious practices and traditions among the Hispanics" (p. 96). In fact, Catholic sovereigns, or Bembe, were Cuban, African and Muslim Moors of mixed blood from Spain. This diversity of faith suggests that it is disingenuous to try to pigeonhole all Hispanics as "Roman Catholics" or any other label.
Although the reasons for coming to America differed among the early Spanish explorers and settlers, they shared a "strong religious motivation" (p. 91). Furthermore, by the time Spain launched its expeditions to the Americas in the late 15th century, the country had only recently been freed from the domination of the Muslim Moors and...
For instance, Gonzalez and Cardoza-Orlandi report that, "Across the ocean, vast new lands were 'discovered,' lands ripe for conquest, exploitation and Christianization. These three motives, conquest, exploitation, and Christianization -- went hand in hand. At times it is difficult to distinguish among them" (p. 92).
One indication of this blurring of motives can be seen in the so-called "Requerimiento" which was read to native Americans encountered by the Spanish which explained that they were God's emissaries on earth and had the authority to establish sovereignty over the "discovered lands" which was intended to compel their acquiescence and submission to the Christian dogma. The reading of the Requerimiento to natives in America also served as a legal and moral foundation for using military force against those peoples who were too ignorant to recognize the validity of the Spanish claims. Although Gonzalez and Cardoza-Orlandi concede that this policy was well-intentioned, they also point out that it is difficult or even impossible to discern the demarcation between enlightenment and exploitation.
Another practice that enforced the authority of the Spanish to "enlighten" the less fortunate in these news lands was tantamount to forced labor and even bordered…
Other events followed in the 19th century that would serve to Christianize America is far different ways than the Spanish sought. For instance, Gonzalez and Cardoza-Orlandi report that with independence from Spain "came the Protestants" and their religious dogma which "brought new ideas, not only about the meaning of Christianity, but also about how the church and society ought to be organized" (p. 95). In addition, the mid-19th century witnessed some important political events that would serve to shape the manner in which America was Christianized in later years. For example, in 1845, the same year that Texas was made a part of the United States, the concept of "Manifest Destiny" emerged that held that is was America's foretold future to conquer the remaining frontier, all the way to the Atlantic Ocean.
The Pentecostal wave that washed over the United States during the early 20th century also had a profound effect on the Christianization of America. For instance, Gonzalez and Cardoza-Orlandi report that, "Pentecostalism clearly has hit a nerve among Latino/a-Hispanics. Today, Pentecostals form the second-largest religious group among Hispanics in the United States, after Roman Catholics" (p. 96). Despite these substantial inroads by Pentecostalists into the well-established Roman Catholic faith among Hispanics, Roman Catholicism has received a number of reinforcements over the years that makes it difficult to dissuade adherents as to its legitimacy.
Indeed, the miraculous episode of the Virgin of Guadalupe wherein the veracity of a Mexican peasant's claims to have witnessed the Virgin Mary were reinforced by tangible evidence makes this religion a hard act to follow, especially when combined with popular celebrations such as posadas that provide opportunities for the faithful to mutually share in the blessings of Christianity as embraced and adapted by Hispanics today in ways that transcend national boundaries and immigration laws. For instance, according to Gonzalez and Cardoza-Orlandi, "The posadas are lots of fun. But more than that, they have become very important for people who have had to move repeatedly looking for work, many of whom do not have legal papers for residence in the United States" (p. 97). Taken together, posadas represent an important source of socialization and reaffirmation of religious faith among the Hispanic diaspora.
Conquest of the Americas When twelve barefoot Franciscans led by Martin de Valencia began marching two hundred and seventy miles from the coastal road of Vera Cruz to Mexico City, they carried a cross, not bladed weapons of war. They had come to fight a spiritual war. Their desire was to conquer Mexico and the heathen natives. Their apostolic mandate was to convert the pagans worshipping hideous idols and performing
Some Chinese researchers assert that Chinese flutes may have evolved from of Indian provenance. In fact, the kind of side-blown, or transverse, flutes musicians play in Southeast Asia have also been discovered in Africa, India, Saudi Arabia, and Central Asia, as well as throughout the Europe of the Roman Empire. This suggests that rather than originating in China or even in India, the transverse flute might have been adopted through the