Native American Studies Description
The Native American Studies Unit required students to take a critical lens to the relations of Native Americans and English/Spanish settlers in context of culture identification and what it means/has meant to be an indigenous citizen of the U.S. By looking at an array of documents and looking into varying perspectives from new and old sources, students were able to formulate an opinion on a subject of their own selection. The value of this project came in the form of a historical analysis essay, which students worked on for the duration of this project. Read my analysis essay on the Spanish's influence on southwestern textiles below:
Native American Studies Project: Spanish Impact on Textiles of the Southwest
In 1539, Spanish armies led by Francisco Vasquéz de Coronado traveled to the lands of New Mexico for the first time. These explorers entered this particular region in pursuit of the “Seven Cities of Cibola.” Cibola was the name of the foretold cities of gold rumored to hold all the riches a man could possibly want. Upon entering these regions, the Spaniards were dismayed to discover modest adobe structures of the Pueblo in place of the prophesized “golden cities”. Although many Spanish leaders returned to their homeland with defeat and debt in their hearts, some Spanish settlers remained to establish civilizations and Christianity in New Mexico. The Spanish were greatly impressed by the nature and extent of the trading system that linked Pueblo and Apache populations and economies (Abruzzi 1). The Apache traded “buffalo meat, hides, suet, tallow, salt, tobacco and additional products of the southern plains, for cotton blankets, pottery, corn, beans, squash and other goods produced along the Rio Grande” (Abruzzi 1). In the beginning of Pueblo/Spanish relations, mutually beneficial production systems were created. After a while, however, the Spaniards began using these peoples to their advantage as slaves. Although the assimilation of the Pueblo often gets lost in the background of modern stories relaying assimilation events of much greater magnitude, it is key to reminisce on the artistic and cultural aspects that were lost in the face of Christian work and ideals. As a direct result of the “encomienda” legal system deployed in the Southwest during the late 1600’s, Spanish overlords and settlers transformed the craft and lifestyle of the Pueblo people from authentic creative formats into industrial necessities to meet Spanish demand.
Before the Spanish conquistadors arrived in New Mexico, ancient Pueblo weavers used plant fibers - commonly cotton or yucca – as well as a variety of natural dyes. When the Spanish arrived in New Mexico, they brought with them churro sheep and purple dye. Unfamiliar with these new materials, the Pueblo people were tentative to abandon their old ways of textile creation. Much of Pueblo textile creation was rooted largely in spiritual aspects and signified positions of power/class (The Durango Collection). Often, color ways of textiles were created with certain significance in mind. In addition, the Pueblo also used tall looms to create large textiles. Eventually, the Pueblo incorporated these new materials into their traditional weaving, although cotton remained in use for traditional garments (CU Museum 1). The expansive valleys of the Rio Grande provided an excellent condition for raising the expanding herds of sheep for food and wool. Woolen fabrics woven in households were used for clothing, household furnishings, and trade. In turn, Spanish needs and industries affected the lives and economies of local Native Americans. After settling in New Mexico, Spanish settlers were faced with limited supply and trade options in their new homeland. As a necessity, they developed local trading and production industries. They traded with Pueblo people in exchange for common goods and services. The native people accepted horses, sheep, goats, chickens and pigs form the Spaniards and “within a short time, the Pueblo Indians, Apache, Navajo and especially the Plains Indians, became great horsemen (Houser 2006).”
As this economic system progressed, the Spanish began imposing a form of taxation on the Pueblos. In this system, taxes were paid in the form of textiles and other solid goods. With the introduction of sheep and wool as forms of textile creation, higher prices were placed on these items. Churro sheep were widely known for their long, smooth, and silky fleece that had become the most desirable wool for hand spinning and creating fine textiles in the Southwest. The wool was prized for creating blankets that were light, yet waterproof, and finely woven blankets of churro wool demanded a good price and were in high demand in the trading systems between Spanish settlers and Pueblo (The Durango Collection). As written in The Durango Collection, “Such blankets included the finely woven Rio Grand serapes, as well as Navajo “chief’s blankets”, which were traded throughout the west (The Durango Collection).” This high priority and demand for miscellaneous goods altered the traditions of Pueblo weaving greatly. “As a result, Pueblo weaving changed, and simpler, looser weaves were used to save time. In some cases woven designs were replaced by embroidery to simplify production further. While weaving was generally done by men, embroidery was the craft of women (CU Museum 1).” While a male might have woven the Hopi Katsina Cape shown, a female - according to tradition - would have most likely done the embroidery. These roles were changed slightly when the Spanish arrived. Under Spanish rule, women would be more likely used to do craft-related tasks, whereas males may have been required to do more hard work and manual labor (The Durango Collection). This change in roles greatly impacted the importance of weaving in the Pueblo system. Since male weaving and female embroidering held great importance in the ceremonial ladder, changing this system changed the significance of textiles in this community. When Spanish began to realize the extent of production and craft of the Pueblo people, the relationships between Spanish settlers and native Pueblo became very unbalanced in means of trade and lifestyle.
The relationships and interactions between the Spanish and Pueblo altered greatly when Spanish settlers realized they could influence and control the material output of the native peoples. As Nicholas Houser claims in “History of Ysleta del Sur Pueblo”, “Spanish imperialism resulted in occupation of native lands and the exploitation of the people. Conquistadors, colonizers, missionaries, soldiers, civil and ecclesiastical officials too often abused the native people. The building blocks of Spanish imperialism included Spanish settlement (communities and haciendas or ranches), missions, and military forts (Houser 2006).” The encomienda system put the natives of southern New Mexico under legal obligation to provide goods for Spanish settlers. This legal system and assimilation had great impacts on the lifestyle and survival of the Pueblo people. Some historians have noted the steady decline in Pueblo populations in New Mexico prior to the arrival of Spanish settlers. Although many speculate that this decline was caused by the inability for Pueblo people to adapt to new Spanish diseases and cruelty, “as Pueblo-Spanish relations improved and stabilized during the 18th and 19th centuries, these factors were replaced by the systematic incorporation of individual Pueblo into the expanding Spanish population (Abruzzi 5).” Standing the test of time, the arts of the Pueblo held on for as long as they could. Still, the questions of morality involved with assimilation still stand. The painting to the right by Richard H. Kern portrays a Pueblo woman who adopted the Spanish ways of living and production, but still used the vertical loom to make textiles quickly.
As a larger amount of Pueblo people became assimilated into the Spanish culture, parts of their tradition and culture began to fade away. This is important to the larger discussion about assimilation and ethnic diversity in the United States. Traditionally, the Pueblo used textiles and clothes as means of spirituality and status. In the end, however, the craft of the Pueblo people transformed from liberal expression into a necessity of occupation. As we look back on this time, we must remember what it means to celebrate every aspect of culture, and what still remains of those styles lost so long ago. Although many Pueblo textiles are still available for viewing today, many works predating the 1700’s are hard to come by, if existent at all. We must cherish what this art form became, and appreciate what shards of tradition we have left. For without them, the memory of the Pueblo not be complete, and that is an injustice in itself.
// Works Cited //
Before the Spanish conquistadors arrived in New Mexico, ancient Pueblo weavers used plant fibers - commonly cotton or yucca – as well as a variety of natural dyes. When the Spanish arrived in New Mexico, they brought with them churro sheep and purple dye. Unfamiliar with these new materials, the Pueblo people were tentative to abandon their old ways of textile creation. Much of Pueblo textile creation was rooted largely in spiritual aspects and signified positions of power/class (The Durango Collection). Often, color ways of textiles were created with certain significance in mind. In addition, the Pueblo also used tall looms to create large textiles. Eventually, the Pueblo incorporated these new materials into their traditional weaving, although cotton remained in use for traditional garments (CU Museum 1). The expansive valleys of the Rio Grande provided an excellent condition for raising the expanding herds of sheep for food and wool. Woolen fabrics woven in households were used for clothing, household furnishings, and trade. In turn, Spanish needs and industries affected the lives and economies of local Native Americans. After settling in New Mexico, Spanish settlers were faced with limited supply and trade options in their new homeland. As a necessity, they developed local trading and production industries. They traded with Pueblo people in exchange for common goods and services. The native people accepted horses, sheep, goats, chickens and pigs form the Spaniards and “within a short time, the Pueblo Indians, Apache, Navajo and especially the Plains Indians, became great horsemen (Houser 2006).”
As this economic system progressed, the Spanish began imposing a form of taxation on the Pueblos. In this system, taxes were paid in the form of textiles and other solid goods. With the introduction of sheep and wool as forms of textile creation, higher prices were placed on these items. Churro sheep were widely known for their long, smooth, and silky fleece that had become the most desirable wool for hand spinning and creating fine textiles in the Southwest. The wool was prized for creating blankets that were light, yet waterproof, and finely woven blankets of churro wool demanded a good price and were in high demand in the trading systems between Spanish settlers and Pueblo (The Durango Collection). As written in The Durango Collection, “Such blankets included the finely woven Rio Grand serapes, as well as Navajo “chief’s blankets”, which were traded throughout the west (The Durango Collection).” This high priority and demand for miscellaneous goods altered the traditions of Pueblo weaving greatly. “As a result, Pueblo weaving changed, and simpler, looser weaves were used to save time. In some cases woven designs were replaced by embroidery to simplify production further. While weaving was generally done by men, embroidery was the craft of women (CU Museum 1).” While a male might have woven the Hopi Katsina Cape shown, a female - according to tradition - would have most likely done the embroidery. These roles were changed slightly when the Spanish arrived. Under Spanish rule, women would be more likely used to do craft-related tasks, whereas males may have been required to do more hard work and manual labor (The Durango Collection). This change in roles greatly impacted the importance of weaving in the Pueblo system. Since male weaving and female embroidering held great importance in the ceremonial ladder, changing this system changed the significance of textiles in this community. When Spanish began to realize the extent of production and craft of the Pueblo people, the relationships between Spanish settlers and native Pueblo became very unbalanced in means of trade and lifestyle.
The relationships and interactions between the Spanish and Pueblo altered greatly when Spanish settlers realized they could influence and control the material output of the native peoples. As Nicholas Houser claims in “History of Ysleta del Sur Pueblo”, “Spanish imperialism resulted in occupation of native lands and the exploitation of the people. Conquistadors, colonizers, missionaries, soldiers, civil and ecclesiastical officials too often abused the native people. The building blocks of Spanish imperialism included Spanish settlement (communities and haciendas or ranches), missions, and military forts (Houser 2006).” The encomienda system put the natives of southern New Mexico under legal obligation to provide goods for Spanish settlers. This legal system and assimilation had great impacts on the lifestyle and survival of the Pueblo people. Some historians have noted the steady decline in Pueblo populations in New Mexico prior to the arrival of Spanish settlers. Although many speculate that this decline was caused by the inability for Pueblo people to adapt to new Spanish diseases and cruelty, “as Pueblo-Spanish relations improved and stabilized during the 18th and 19th centuries, these factors were replaced by the systematic incorporation of individual Pueblo into the expanding Spanish population (Abruzzi 5).” Standing the test of time, the arts of the Pueblo held on for as long as they could. Still, the questions of morality involved with assimilation still stand. The painting to the right by Richard H. Kern portrays a Pueblo woman who adopted the Spanish ways of living and production, but still used the vertical loom to make textiles quickly.
As a larger amount of Pueblo people became assimilated into the Spanish culture, parts of their tradition and culture began to fade away. This is important to the larger discussion about assimilation and ethnic diversity in the United States. Traditionally, the Pueblo used textiles and clothes as means of spirituality and status. In the end, however, the craft of the Pueblo people transformed from liberal expression into a necessity of occupation. As we look back on this time, we must remember what it means to celebrate every aspect of culture, and what still remains of those styles lost so long ago. Although many Pueblo textiles are still available for viewing today, many works predating the 1700’s are hard to come by, if existent at all. We must cherish what this art form became, and appreciate what shards of tradition we have left. For without them, the memory of the Pueblo not be complete, and that is an injustice in itself.
// Works Cited //
Native American Studies Reflection
I took a lot away from the NAS Unit, both within the context of my own community, and also as I begin to think about how my actions impact the world around me. Looking at the traditions and histories of the native tribes of the U.S. for the first time, my eyes were opened to the injustice and crimes that have been committed against these people. As we traced the roots of indigenous Americans, I began to see how major events between natives and settlers followed a clear pattern. What I mean by this is statement is that there is a distinct path by which the "dominant" influences create a print on the functions and traditions of Native Americans. Since I chose to study the era pre-dating the arrival of the English settlers from Europe, I got to study more closely the relationships of southwestern tribes and Spanish conquistadors/settlers. This study was interesting because I got to look at the brutal practices and mistreatment that the Spanish exhibited on the tribes of the southwest, and got to compare these practices to the "rule" of the English settlers. Although I found many slight differences, the majority of practices exercised by these two groups on the Native Americans were eerily similar. Learning the skill of historical analysis and corroboration helped me greatly to compare these two groups. I did a lot of cross-referencing of documents during the NAS Unit, and by the end of the unit I felt comfortable looking at multiple sources and viewing how historical accounts can change or confirm the perception of an event.
History and creative expression were two of the main focusing points for the NAS Unit. Since I studied textiles, these two aspects were especially important. By studying this topic, I was able to take charge of my learning, and analyze something that was very interesting to me. Not only did my project peak my interest, but it allowed me to look back in time at how fashion within the Native American fashion has changed over time. This is exemplified by the choice of my analysis and how I chose to structure my analysis, which was organized in a way that followed the transformation of southwestern textiles from 1600 through the 1800's. Tracking these changes lead me on many new paths, and I was able to see how other ties (slavery, economics, etc.) combined with textiles and fashion in order to create a complete picture of the southwestern's past. Even up to the current day, I am now able to look at modern "native" looks, and recognize how they have been altered and "industrialized" to meet the fashion and production needs of the present. All of these aspects helped me pinpoint the intersection of history and creative expression, which is a valuable skill for any young learner to possess. I am grateful to be able to use this skill after completing this project, and hope I can use it in future projects as well.
History and creative expression were two of the main focusing points for the NAS Unit. Since I studied textiles, these two aspects were especially important. By studying this topic, I was able to take charge of my learning, and analyze something that was very interesting to me. Not only did my project peak my interest, but it allowed me to look back in time at how fashion within the Native American fashion has changed over time. This is exemplified by the choice of my analysis and how I chose to structure my analysis, which was organized in a way that followed the transformation of southwestern textiles from 1600 through the 1800's. Tracking these changes lead me on many new paths, and I was able to see how other ties (slavery, economics, etc.) combined with textiles and fashion in order to create a complete picture of the southwestern's past. Even up to the current day, I am now able to look at modern "native" looks, and recognize how they have been altered and "industrialized" to meet the fashion and production needs of the present. All of these aspects helped me pinpoint the intersection of history and creative expression, which is a valuable skill for any young learner to possess. I am grateful to be able to use this skill after completing this project, and hope I can use it in future projects as well.