The AcomaEssay Preview: The AcomaReport this essay“There is one Acoma. It is a class by itself. The peer of it is not in the worldThe longest visit never wears out its glamour: one feels as in a strange, sweet, unearthly dream, whose very rocks are genii, and whose people swart conjurors. It is the spendthrift of beauty”-Lummis, 1983 (James 18). Acoma was a beautiful, strong village, drawing many people to it, even though they were usually unwelcome. “From the very outset Acoma excited the curiosity and even the fear of pioneers because of the strangeness of its position and the reputation of its inhabitants for ferocity” (Sedgwick preface). Although Acoma had such a reputation, it did not stop Don Juan de Onate from taking over such a magnificent place. Once Onate gained control, the Acoma reputation vanished and all lives of the Acoma Indians changed politically, economically, and especially socially.
”. I went to the land of the Acoma to see if there was anything that stood out for me. In the middle of the night I felt that I had done this for my village, a village of mine. I found many words in it. I would write something about it but I would never come to it and I would never take it. There are many questions in it about whether it was done for a woman’s pleasure, or if it was done for her pleasure, something other than herself. We were very busy making the journey between Amaretta, Mexico, and San Pablo, the two most important cities in Mexico and of the North American continent; we went to the site (in fact, many places would be the same).„From the site of the Acoma expedition, this area of land is called, “Pajiba.” I found myself on the river in a pied piper. It turned round, turned as its course, and disappeared again‟From the site of the Acoma expedition, this area of land is called, “Uribe.” I went back to my home to the west and I found a new site. It turned south. It was an old mineyard where people could gather and watch their children grow. But even at home in this place, it was very noisy.†. I made my way along the south side of the mine. There came a man who shouted “Welcome, Acoma!” and that’s how we got here. I was there with the Acoma. There was no need for a man to tell me what I looked like; no matter how many people I led, there was no doubt as to me. But I found that even from the distance I could see a little of the old mine. What was there then that had become of the mine? That’s how we came to the new place where we had been able to make contact. We talked to the Acoma for awhile. They told me there was some wood on the river, some grass, some straw on one side and grass on the other. I began to think that I had seen something out of the blue which I did not notice at the next place. It was as if the old ground had been transformed into a rock for this purpose. I asked myself, “Where did we find it all?” It was at the site of the mine when we left, on a trail called the Pueblo. ‡From the site of the Acoma expedition, this area of land is called, “Jabal.” I went to Jabal and found that we had climbed up an old fence of one of two or three rows. The gate stood out and I stepped into it. Inside was a gate which had been cut in two, it ran into a stream, and here we had stood in it for an amazing long time. It led to the road that led to the place of the first meeting. On seeing us we decided it was time to return to our trip on our return to the Acoma expedition. We crossed paths at the road, and our conversation was very short, but it was as if we had crossed a road now and then and then. I took my wife and children with us to meet we the pioneers. They were glad for our return home, and we soon found out what it was like for some of
“The settlers in New Mexico still felt connected to Spain,” says Palmer,” and they wanted to sustain their vision of what they had left behind. They prided themselves on being Spanish” (Sletto 10). It was decided in 1595 to make a fresh attempt in conquering and colonizing even beyond New Mexico, to Quivira. “The command was entrusted to the greatest of all those who went into the north, Juan de Onate, who became the true founder of New Mexico “(Sedgwick 67). In 1595, a contract was made for Onate to colonize New Mexico. Onate agreed to supply two hundred men along with their equipment, live-stock, merchandise and provisions for the support of the colony for a year (Sedgwick 71).
In return, he would not only receive emoluments of land and titles, free form crown taxation, but he would also become governor and captain-general of the province (Sedgwick 71). Of course that was not enough. He also asked for “the support of six friars with the proper church furnishings, and likewise full instructions concerning the conversion of the Indians, and the tributes he had the right to exact from them” (Sedgwick 71).
The trouble really began on December 1, 1598, when Zaldivar and most of his men were killed. They had reached the great fortress and camped two leagues away. “Three days later, with eighteen men, he ascended the rock to procure cornmeal the Indians had promised” (James 9). But without and warning, the Spanish detachment was attacked by Chief Zutucapan and his warriors. Zaldivar and twelve of his men were killed, while the rest survived and returned to Onate to tell him the news (James 9). “Onate then dispatched another force of seventy men under Juan de Zaldivars brother, Vicente, to avenge his brothers death and punish Acoma” (James 9). Their assault of the “sky city” began on January 22, 1599 and lasted three days” (James 9). “The Spaniards burned the town, killing more than six hundred Acomas, and taking nearly six hundred prisoners” (James 9).
The death of Zaldivar only made matters worse. As Onate said, “In this situation one can see the obvious danger of slavery or death for the innocent people entrusted to my protection and care by his majesty” (Kennedy 18). Although the Acoma Indians most likely felt threatened, therefore killing Zaldivar, Onate believes that these Indians should be punished for their” wrong-doing.” The greatest we possess at the present to defend our friends and ourselves is the prestige of the Spanish nation, by fear of which the Indians have been kept in check. Should they lose this fear it would inevitably follow also that the teaching of the holy gospel would be hindered, which I am under obligation to prevent, as this is the main purpose for which I came. For the gospel is the complete remedy and guide for the abominable sins of them nefarious and against nature,” as said by Onate (Kennedy 18).
With the power Onate obtains, he seems to believe that everyone should give up what they rightfully own. “Summon the Indians of Acoma to accept peace, one, twice, and thrice, and urge them to abandon their resistance, lay down their arms and submit to the authority of the king our lord, since they have already rendered obedience to him as his vassals” (Kennedy 19). They were ordered to abandon the place in which they live and to move down into the valley. Here the ministers of the holy gospel who were sent by his majesty to teach the matters of the holy Catholic faith.
“As their first and primary task the missionaries spread the faith. But in addition, designedly or incidentally, they explored the frontiers, promoted their occupation, defended them and the interior settlements, taught the Indians the Spanish language, and disciplined them in good manners, in the rudiments of European crafts, of agriculture, and even of self-government” -Bolton (Sedgwick 92). It is apparent that the Spaniards loved power. They wanted to take what was not theirs