Hierarchy and Holiness in the Earliest Colonial Black Hagiographies: Alonso de Sandoval and His Sources

Brewer-García, Larissa

doi:10.5309/willmaryquar.76.3.0477

Cited by 32 publications

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“…Along with these book-length works, historian Ronald J. Morgan has produced two important articles (Morgan 2000(Morgan , 2008 for the study of De instauranda. More recently, others have continued to study particular aspects of the text such as its portrayals of Blackness (Harpster 2016) and Black sanctity (Brewer-García 2019). While critical engagement with De instauranda or the Cartagena mission by theologians and scholars of religion remains limited, Christian ethicist Grimes (2015Grimes ( , 2017 has recently examined the ethics of Sandoval's coworker Pedro Claver's evangelistic work and the racialized nature of his canonization.…”

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To Walk with Slaves: Jesuit Contexts and the Atlantic World in the Cartagena Mission to Enslaved Africans, 1605–1654

Santana

2021

Religions

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The Jesuit mission to enslaved Africans founded in 1605 in Cartagena de las Indias is amongst the most extraordinary religious developments of early colonial Latin America. By the time Alonso de Sandoval, S.J. and Pedro Claver, S.J. began their work to baptize and catechize the thousands of slaves who passed through Cartagena’s port each year, the Society of Jesus had already established a global missionary enterprise, including an extensive network of communication amongst its missionaries and colleges. Amidst this intramissionary context, Sandoval wrote De instauranda Aethiopum salute—a treatise informed largely by these annual letters, personal correspondences, and interactions with the diverse multitudes of people who could be encountered in this early colonial cosmopolitan city—aimed at promoting the necessity of African salvation. From East Asia to Latin America, Jesuits followed the example of their apostolic missionary, Francis Xavier, to bring the Catholic faith to non-Christian peoples. Through De instauranda and the Catholic Church’s collected testimony for the sainthood of Claver, we see how Sandoval and Claver, like other Jesuits of the time, arose as innovative and unique missionaries, adapting to their context while attempting to model the Jesuit missionary spirit. In doing so, this article posits, the historical-religious context of the early modern Atlantic world and global Jesuit missions influenced Sandoval and Claver to accompany enslaved Africans as a missionary theology.

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To Walk with Slaves: Jesuit Contexts and the Atlantic World in the Cartagena Mission to Enslaved Africans, 1605–1654

Santana

2021

Religions

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Beyond Babel

Brewer-García

2020

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During an ocean voyage from Panama to Lima in December 1618, young Jesuit student Gerónymo Pallas's party reached shore at the port of San Mateo, on the coast of contemporary Ecuador, after surviving a menacing storm. According to his account, upon arrival in San Mateo, Pallas and his weary fellow travelers encountered a community of indios mulatos inhabiting the area. By speaking to one who knew Spanish, the Jesuit pilgrims learned the history of the community. According to the informant, more than a generation earlier, African survivors of a shipwrecked slave ship founded the community after swimming ashore and fighting against the men of the indigenous community inhabiting the coast at the time. The new community consisted of the children born to the indigenous women of the area and the African castaways: "Los hijos pues destos negros conquistadores y de aquellas indias son los que hasta oy duran y se llaman indios mulatos" [The children of these black conquistadors and those indigenous women who live there today and are called indios mulatos]. 1 Throughout the rest of his description of the inhabitants of the area near San Mateo, Pallas variably refers to the members of this community as negros, mulatos, and indios mulatos. 2 Algunos ay que saben hablar en lengua española porque van y vienen a la ciudad de Quito, que dista pocas leguas, y destos era uno el que habló con los padres en la plaia. Los otros hablarán un lenguage que no avrá calepino que lo interprete, porque será mesclado y corrompido de una lengua india y de treynta differencias de Guineo, porque cuantas castas vienen de negros tantas son las diversidades de lenguas que ay entre ellos, y por esto se dize todos somos negros y no nos entendemos.[There are some who know how to speak the Spanish language, because they come and go from the City of Quito, which is only a few days' travel away. And one of those spoke with the fathers on the beach. The others spoke a language that no dictionary could interpret, as it is a mixture and corruption of one indigenous tongue and thirty different kinds of Guinean, because there are as many different languages among blacks as there are castas among them. And that is why it is said: we are all blacks, and we do not understand each other.] 3By invoking the adage "todos somos negros y no nos entendemos" [we are all blacks, and we do not understand each other], Pallas associates blackness with diverse, corrupt, and incomprehensible speech and implies that all black men and women are bozales. 4 First used in the mid-fifteenth century as a term for an undomesticated horse, bozal emerged soon afterward as a label for black men or women

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2020

Beyond Babel

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Hierarchy and Holiness in the Earliest Colonial Black Hagiographies: Alonso de Sandoval and His Sources

Cited by 32 publications

References 3 publications

To Walk with Slaves: Jesuit Contexts and the Atlantic World in the Cartagena Mission to Enslaved Africans, 1605–1654

To Walk with Slaves: Jesuit Contexts and the Atlantic World in the Cartagena Mission to Enslaved Africans, 1605–1654

Beyond Babel

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