Tuesday, September 27, 2011

"Perla irregular": La joya falsa y el concepto del barroco

I. Cultura visual
Diego Velázquez (1599–1660), "Las Meninas" (1656). Corte de Felipe IV (1605-1665)























Gian Lorenzo Bernini (1598-1680), "El éxtasis de Santa Teresa" (1647 - 1651)






















II. El Barroco hispanoamericano
Bernardo de Balbuena (España, 1562? – 1627)
La grandeza mexicana (1604) y la cuestión del género: Epístola, poema, sexulidad



IV. Marginalia

Monday, September 19, 2011

Guamán Poma de Ayala: Resistencia y representación

I. Alegorías de la resistencia indígena en Felipe Guamán Poma de Ayala (c. 1535-1616), El primer nvueva corónica y bven govierno (c. 1585-1615 [1916/1936])

¿Qué función recobra la alegoría en estos dibujos de Felipe Guamán Poma de Ayala?

A base de las lecturas, ¿quién es el destinatario explícito de El primer nvueva corónica y bven govierno?

A base de las muestras escritas, ¿ cómo y por qué se mezcla el español con el quechua en El primer nvueva corónica y bven govierno?

¿En qué consiste y cómo se caracteriza la representación de la resistencia anticolonial en El primer nvueva corónica y bven govierno?

El privilegio de linaje en la cultura quechua/incaíca se preserva mediante la madre y su "pureza". ¿Qué muestran estos dibujos respecto al tema?






















[Dibujo 203. El corregidor y su teniente hacen la ronda nocturna.]
503 [507]
EL COREG[ID]OR I P[ADR]E, TINIENte anda rrondando y mirando la güergüenza de las mugeres.
/ probincias /
COREGIMIENTO


























868 [882]
DEFIENDE DEL ESPAÑOL A su hija su padre y su madre los pobres yndios.
/ soberbia y luxuria /
IN[DI]OS

II. Mestizaje: Pinturas de casta
























III. Repaso de contexto histórico

Wednesday, September 14, 2011

El tratado de Madrid

Sublimus Deus 1537 (Bula papal proclamada por el Papa Pablo III en la cual la escalvitud de los indígenas es prohibida)
Querella de Valladolid entre Ginés de Sepúlveda y Bartolomé de Las Casas 1550
Bartolomé de Las Casas, La brevísima relación de la destrucción de Las Indias 1552


El tratado de Madrid: La esclavitud jurídica y la ley cristiana





















Película The Mission, R. Joffe dir. (1986)

Robert De Niro--Rodrigo Mendoza
Jeremy Irons--Father Gabriel
Ray McAnally--Cardinal Altamirano
Aidan Quinn--Felipe Mendoza
Cherie Lunghi--Carlotta
Ronald Pickup--Hontar
Chuck Low--Cabeza
Liam Neeson--Fielding
Bercelio Moya--Indian Boy
Sigifredo Ismare--Witch Doctor
Asuncion Ontiveros--Indian Chief
Alejandrino Moya--Chief's Lieutenant
Daniel Berrigan--Sebastian
Rolf Gray--Young Jesuit
Álvaro Guerrero--Jesuit

Tuesday, September 13, 2011

Bartolomé de Las Casas y "La leyenda negra"



















Theodor de Bry (1528–1598), Narratio Regionum indicarum per Hispanos Quosdam devastatarum verissima (Frankfurt: 1598).



El Las Casas de De Bry

Wednesday, September 7, 2011

Hernán Cortés y Bernal Díaz del Castillo: Del "yo" protagónico a la colectividad del "nosotros"

(Guamán Poma, c. 1615/1616)

I. La encomienda -- Como la disponibilidad de españoles para el trabajo físico en las colonias era escasa y además estaba afectada por el clima tropical, la organización económica y social, descansaba sobre la fuerza de trabajo indígena. Sin trabajadores, la tierra no tenía valor alguno, y el oro y la plata codiciados no se dejaban recoger si no era con fatiga.

Era derecho fundamental el de la cobranza del tributo indígena. Todo indígena varón que tuviera entre 18 y 50 años de edad, era considerado tributario, es decir estaba obligado a pagar un tributo al rey, en su condición de “vasallo libre” de la Corona de Castilla. Este tributo, era el que cedía el Rey al encomendero como merced otorgada a su labor en la Conquista.

La Encomienda consistía en “encomendar” un determinado grupo de indígenas a un español para laborar las tierras encomendadas. Al encomendero le correspndía instruir los indígenas en "la santa fé católica".


“A vos fulano, se os encomienda en el cacique mengano 50 o 100 indios

para que os sirvais de ellos en vuestras granjerías y minas

y enseñadles las cosas de nuestra santa fé católica.”

II. Cortés y Díaz del Castillo: análisis de estrategias narrativas


III. Historiografía/historia/discurso

Monday, September 5, 2011

Mitologías: El discurso de la sexualidad indígena

I. Américo Vespucio, de nuevo


















Lorenzo de' Medici (1463–1503)

A base de las lecturas de Colón/Las Casas y nuestras discusiones, ¿cómo se entremezcla el "discurso de la conquista" con la "historia" de la misma en la siguiente carta de Vespucio?

LAIS 331: from Early Americas Digital Archive at the University of Maryland at College Park

Letters of Amerigo Vespucci

THE MEDICI LETTER. Letter on his Third Voyage from AMERIGO VESPUCCI to LORENZO PIETRO FRANCESCO DI MEDICI. *
[Addresses the same voyage that Vespucci chronicles in the third section of his letter to Soderini.]
March (or April) 1503.

[…]
As regards the people: we have found such a multitude in those countries that no one could enumerate them, as we read in the Apocalypse. They are people gentle and tractable, and all of both sexes go naked, not covering any part of their bodies, just as they came from their mothers' wombs, and so they go until their deaths. They have large, square-built bodies, and well proportioned. Their colour reddish, which I think is caused by their going naked and exposed to the sun. Their hair is plentiful and black. They are agile in walking, and of quick sight. They are of a free and good-looking expression of countenance, which they themselves destroy by boring the nostrils and lips, the nose and ears; nor must you believe that the borings are small, nor that they only have one, for I have seen those who had no less than seven borings in the face, each one the size of a plum. They stop up these perforations with blue stones, bits of marble, of crystal, or very fine alabaster, also with very white bones and other things artificially prepared according to their customs; which, if you could see, it would appear a strange and monstrous thing. One had in the nostrils and lips alone seven stones, of which some were half a palm in length. It will astonish you to hear that I considered that the weight of seven such stones was as much as sixteen ounces. In each ear they had three perforations bored, whence they had other stones and rings suspended. This custom is only for the men, as the women do not perforate their faces, but only their ears. Another custom among them is sufficiently shameful, and beyond all human credibility. Their women, being very libidinous, make the penis of their husbands swell to such a size as to appear deformed; and this is accomplished by a certain artifice, being the bite of some poisonous animal, and by reason of this many lose their virile organ and remain eunuchs.

They have no cloth, either of wool, flax, or cotton, because they have no need of it; nor have they any private property, everything being in common. They live amongst themselves without a king or ruler, each man being his own master, and having as many wives as they please. The children cohabit with the mothers, the brothers with the sisters, the male cousins with the female, and each one with the first he meets. They have no temples and no laws, nor are they idolaters. What more can I say! They live according to nature, and are more inclined to be Epicurean than Stoic. *

[*This statement implies that the inhabitants pursue pleasure rather than consider philosophical matters.]
They have no commerce among each other, and they wage war without art or order. The old men make the youths do what they please, and incite them to fights, in which they mutually kill with great cruelty. They slaughter those who are captured, and the victors eat the vanquished; for human flesh is an ordinary article of food among them.

You may be the more certain of this, because I have seen a man eat his children and wife; and I knew a man who was popularly credited to have eaten 300 human bodies. I was once in a certain city for twenty-seven days, where human flesh was hung up near the houses, in the same way as we expose butcher's meat. I say further that they were surprised that we did not eat our enemies, and use their flesh as food, for they say it is excellent. Their arms are bows and arrows, and when they go to war they cover no part of their bodies, being in this like beasts. We did all we could to persuade them to desist from their evil habits, and they promised us to leave off. The women, as I have said, go naked, and are very libidinous, yet their bodies are comely; but they are as wild as can be imagined.

They live for 150 years, and are rarely sick. If they are attacked by a disease they cure themselves with the roots of some herbs. These are the most noteworthy things I know about them.

[This letter was translated from the Italian into the Latin language by Jocundus. Although the identity of Jocundus is disputed among scholars, many agree that this most likely is the Veronese Dominican Fra Giovanni del Giocondo.]

II. Hernán Cortés (1485-1547)

¿Qué encontró Hernán Cortés?

Modelo de Tenochtitlan

Representación de Tenochtitlan

Mapa de Tenochtitlan