Spanish Conquest Quotes

I will tell you if you tell me which language you sing in." "Spanish," she lied. "No great miracle has evern been worked in Castilian." "And why is that?" "Because it's a language that spends its power in command and conquest.

It is a matter of history that the spread of Islam, from Arabia throughout the Middle East and the Indian subcontinent, was due to military conquest. And the same goes for the spread of Christianity by the Spanish conquerors in South and Central America,

The life of the Spanish discoverers was one long day-dream. Illusion after illusion chased one another like the bubbles which the child throws off from his pipe, as bright, as beautiful, and as empty. They lived in a world of enchantment.

Jackson began raids into Florida, arguing it was a sanctuary for escaped slaves and for marauding Indians. Florida, he said, was essential to the defense of the United States. It was that classic modern preface to a war of conquest. Thus began the Seminole War of 1818, leading to the American acquisition of Florida. It appears on classroom maps politely as “Florida Purchase, 1819”—but it came from Andrew Jackson’s military campaign across the Florida border, burning Seminole villages, seizing Spanish forts, until Spain was “persuaded” to sell. He acted, he said, by the “immutable laws of self-defense.

Thus, in that inevitable taking of sides which comes from selection and emphasis in history, I prefer to try to tell the story of the discovery of America from the viewpoint of the Arawaks, of the Constitution from the standpoint of the slaves, of Andrew Jackson as seen by the Cherokees, of the Civil War as seen by the New York Irish, of the Mexican war as seen by the deserting soldiers of Scott’s army, of the rise of industrialism as seen by the young women in the Lowell textile mills, of the Spanish-American war as seen by the Cubans, the conquest of the Philippines as seen by black soldiers on Luzon, the Gilded Age as seen by southern farmers, the First World War as seen by socialists, the Second World War as seen by pacifists, the New Deal as seen by blacks in Harlem, the postwar American empire as seen by peons in Latin America. And so on, to the limited extent that any one person, however he or she strains, can “see” history from the standpoint of others.

other spoils of the Spanish Conquest at the end of the sixteenth century and thereafter spread fitfully, only becoming fully established as a staple food of Europe's rural and working families during the nineteenth century.

Had the Aztecs and Incas shown a bit more interest in the world surrounding them – and had they known what the Spaniards had done to their neighbours – they might have resisted the Spanish conquest more keenly and successfully.

Stannard believes that by the end of the 16th century, the Spanish had been directly or indirectly responsible for the deaths of between 60 and 80 million indigenous people in the Caribbean, Mexico, and Central America. Even if one were to discount the millions of deaths resulting from diseases, this would still make the Spanish conquest of the New World the greatest act of genocide in recorded history. These types of numbers, which are subject to considerable academic debate, are often overlooked during Columbus Day parades and related festivities.

The grimmest examples of germs’ role in history come from the European conquest of the Americas that began with Columbus’s voyage of 1492. Numerous as were the Native American victims of the murderous Spanish conquistadores, they were far outnumbered by the victims of murderous Spanish microbes.

All this changed, of course, in the late fifteenth century, when Portuguese fleets began rounding Africa and bursting into the Indian Ocean – and especially with the Spanish conquest of the Americas. Suddenly, a few of the more powerful European kingdoms found themselves in control of vast stretches of the globe, and European intellectuals found themselves exposed, not only to the civilizations of China and India but to a whole plethora of previously unimagined social, scientific and political ideas. The ultimate result of this flood of new ideas came to be known as the ‘Enlightenment’.

When scholars in Europe sought to justify the Spanish conquest of the New World, they reached not for the Church Fathers, but for Aristotle. ‘As the Philosopher says, it is clear that some men are slaves by nature and others free by nature.’17 Even in the Indies, though, there were Spaniards who worried whether this was truly so. ‘Tell me,’ a Dominican demanded of his fellow settlers, eight years before Cortés took the road to Tenochtitlan, ‘by what right or justice do you keep these Indians in such a cruel and horrible servitude? On what authority have you waged a detestable war against these people, who dwelt quietly and peacefully in their own land?’18 Most of the friar’s congregation, too angered to reflect on his questions, contented themselves with issuing voluble complaints to the local governor, and agitating for his removal; but there were some colonists who did find their consciences pricked. Increasingly, adventurers in the New World had to reckon with condemnation of their exploits as cruelty, oppression, greed.

The scene that Cortés described so vividly - the arrival of the Spanish invaders in the Mexican capital - took place on November 8, 1519.

On August 31, the small Spanish column crossed the frontier of Tlaxcala, a state constantly at war with those parts of Mexico directly controlled by Moctezuma.

After seventy-five days, Tenochtitlán had finally been subdued by the persistent Spaniards and abandoned by its people. The war with the Mexicans had come to an end. The Aztec empire had crumbled with the destruction of its great and beautiful city. The breaking of the siege of Tenochtitlán marked the beginning of Spanish rule on the mainland of the New World.

A simple comparison between the inducements that were given the early Spanish and the early British New World settlers reveals the fundamental difference between the two invasions: the Spanish, with the repartimiento, were awarded not land but large numbers of native people to enslave and do with what they wished; the English, with the “headright,” were provided not with native people but with fifty acres of land for themselves and fifty acres more for each additional settler whose transatlantic transportation costs they paid.

James Cook was not the first explorer to think this way. The Portuguese and Spanish voyagers of the fifteenth and sixteenth centuries already did. Prince Henry the Navigator and Vasco da Gama explored the coasts of Africa and, while doing so, seized control of islands and harbours. Christopher Columbus ‘discovered’ America and immediately claimed sovereignty over the new lands for the kings of Spain. Ferdinand Magellan found a way around the world, and simultaneously laid the foundation for the Spanish conquest of the Philippines.

He arranged a marriage for Doña Marina to Juan Jaramillo, one of his captains, and then returned for what he thought would be a brief visit to Spain. But when his visit was completed in 1547 and he was on his way to embark for Mexico at the Spanish port of Seville, his great strength began to fail. Within a few days, he died

Europeans believed in a transportable, proselytizing religion that rationalized conquest. (Followers of Islam share this characteristic.) Typically, after “discovering” an island and encountering a tribe of American Indians new to them, the Spaniards would read aloud (in Spanish) what came to be called “the Requirement.” Here is one version: I implore you to recognize the Church as a lady and in the name of the Pope take the King as lord of this land and obey his mandates. If you do not do it, I tell you that with the help of God I will enter powerfully against you all. I will make war everywhere and every way that I can. I will subject you to the yoke and obedience to the Church and to his majesty. I will take your women and children and make them slaves. . . . The deaths and injuries that you will receive from here on will be your own fault and not that of his majesty nor of the gentlemen that accompany me.13 Having thus satisfied their consciences by offering the Native Americans a chance to convert to Christianity, the Spaniards then felt free to do whatever they wanted with the people they had just “discovered.

Within a few decades after the conquests of Cortés and Pizarro, the cattle population of Spanish America doubled as rapidly as every fifteen months. From Mexico to the pampas of Argentina, the vast open spaces of the New World swarmed black with livestock. One French observer in Mexico wrote in wonderment at the "great, level plains, stretching endlessly and everywhere covered with an infinite number of cattle.

As with Hispaniola, Tenochtitlán, Cuzco, and elsewhere, the Spaniards’ mammoth destruction of whole societies generally was a by-product of conquest and native enslavement, a genocidal means to an economic end, not an end in itself. And therein lies the central difference between the genocide committed by the Spanish and that of the Anglo-Americans: in British America extermination was the primary goal, and it was so precisely because it made economic sense.

Magellan called the region Patagonia. The name may have derived from the inhabitants’ feet—pata means “paw” in Spanish—which, as legend has it, were mammoth; or perhaps the name was borrowed from a medieval saga that featured a monstrous figure known as “the Great Patagon.” There was a sinister design to these fictions. By portraying the natives as both magnificent and less than human, Europeans tried to pretend that their brutal mission of conquest was somehow righteous and heroic.

Over the next 300 years, the Afro-Asian giant swallowed up all the other worlds. It consumed the Mesoamerican World in 1521, when the Spanish conquered the Aztec Empire. It took its first bite out of the Oceanic World at the same time, during Ferdinand Magellan’s circumnavigation of the globe, and soon after that completed its conquest. The Andean World collapsed in 1532, when Spanish conquistadors crushed the Inca Empire. The first European landed on the Australian continent in 1606, and that pristine world came to an end when British colonisation began in earnest in 1788. Fifteen years later the Britons established their first settlement in Tasmania, thus bringing the last autonomous human world into the Afro-Asian sphere of influence. It took the Afro-Asian giant several centuries to digest all that it had swallowed, but the process was irreversible. Today almost all humans share the same geopolitical system (the entire planet is divided into internationally recognised states); the same economic system (capitalist market forces shape even the remotest corners of the globe); the same legal system (human rights and international law are valid everywhere, at least theoretically); and the same scientific system (experts in Iran, Israel, Australia and Argentina have exactly the same views about the structure of atoms or the treatment of tuberculosis). The single global culture is not homogeneous. Just as a single organic body contains many different kinds of organs and cells, so our single global culture contains many different types of lifestyles and people, from New York stockbrokers to Afghan shepherds. Yet they are all closely connected and they influence one another in myriad ways. They still argue and fight, but they argue using the same concepts and fight using the same weapons. A real ‘clash of civilisations’ is like the proverbial dialogue of the deaf. Nobody can grasp what the other is saying. Today when Iran and the United States rattle swords at one another, they both speak the language of nation states, capitalist economies, international rights and nuclear physics.

Ibn Khaldun wanted to discover the underlying causes of this change. He was probably the last great Spanish Faylasuf; his great innovation was to apply the principles of philosophic rationalism to he study of history, hitherto considered to be beneath the notice of a philosopher, because it dealt only with transient, fleeting events instead of eternal truths. But Ibn Khaldun believed that, beneath the flux of historical incidents, universal laws governed the fortunes of society. He decided that it was a strong sense of group solidarity (asibiyyah) that enabled a people to survive and, if conditions were right, to subjugate others. This conquest meant that the dominant group could absorb the resources of the subject peoples, develop a culture and a complex urban life. But as the ruling class became accustomed to a luxurious lifestyle, complacency set in and they began to lose their vigour. They no longer took sufficient heed of their subjects, there was jealousy and infighting and the economy would begin to decline. Thus the state became vulnerable to a new tribal or nomadic group, which was in the first flush of its own asibiyyah, and the whole cycle began again.

The entire pre-Columbian literature of Mexico, a vast library of tens of thousands of codices, was carefully and systematically destroyed by the priests and friars who followed in the wake of the conquistadors. In November 1530, for example, Bishop Juan de Zumárraga, who had shortly before been apointed 'Protector of the Indians' by the Spanish crown, proceeded to 'protect' his flock by burning at the stake a Mexican aristocrat, the lord of the city of Texcoco, whom he accused of having worshipped the rain god. In the city's marketplace Zumárraga 'had a pyramid formed of the documents of Aztec history, knowledge and literature, their paintings, manuscripts, and hieroglyphic writings, all of which he committed to the flames while the natives cried and prayed.' More than 30 years later, the holocaust of documents was still under way. In July 1562, in the main square of Mani (just south of modern Merida in the Yucatan), Bishop Diego de Landa burned thousands of Maya codices, story paintings, and hieroglyphs inscribed on rolled-up deer skins. He boasted of destroying countless 'idols' and 'altars,' all of which he described as 'works of the devil, designed by the evil one to delude the Indians and to prevent them from accepting Christianity.' Noting that the Maya 'used certain characters or letters, which they wrote in their books about the antiquities and their sciences' he informs us: 'We found a great number of books in these letters, and since they contained nothing but superstitions and falsehoods of the devil we burned them all, which they took most grievously and which gave them great pain.

But I believe that the Industrial Revolution, including developments leading to this revolution, barely capture what was unique about Western culture. While other cultures were unique in their own customs, languages, beliefs, and historical experiences, the West was uniquely exceptional in exhibiting in a continuous way the greatest degree of creativity, novelty, and expansionary dynamics. I trace the uniqueness of the West back to the aristocratic warlike culture of Indo-European speakers as early as the 4th millennium BC. Their aristocratic libertarian culture was already unique and quite innovative in initiating the most mobile way of life in prehistoric times, starting with the domestication and riding of horses and the invention of chariot warfare. So were the ancient Greeks in their discovery of logos and its link with the order of the world, dialectical reason, the invention of prose, tragedy, citizen politics, and face-to-face infantry battle. The Roman creation of a secular system of republican governance anchored on autonomous principles of judicial reasoning was in and of itself unique. The incessant wars and conquests of the Roman legions, together with their many military innovations and engineering skills, were one of the most vital illustrations of spatial expansionism in history. The fusion of Christianity and the Greco-Roman intellectual and administrative heritage, coupled with the cultivation of Catholicism (the first rational theology in history), was a unique phenomenon. The medieval invention of universities — in which a secular education could flourish and even articles of faith were open to criticism and rational analysis, in an effort to arrive at the truth — was exceptional. The list of epoch-making transformation in Europe is endless: the Renaissance, the Age of Discovery, the Scientific Revolution(s), the Military Revolution(s), the Cartographic Revolution, the Spanish Golden Age, the Printing Revolution, the Enlightenment, the Romantic Era, the German Philosophical Revolutions from Kant to Hegel to Nietzsche to Heidegger.

Who that cares much to know the history of man, and how that mysterious mixture behaves under the varying experiments of Time, has not dwelt, at least briefly, on the life of Saint Theresa, has not smiled with some gentleness at the thought of the little girl walking forth one morning hand-in-hand with her still smaller brother, to go and seek martyrdom in the country of the Moors? Out they toddled from rugged Avila, wide-eyed and helpless-looking as two fawns, but with distinctively human hearts, already beating to a national idea; until domestic reality met them in the shape of uncles, and turned them back from their great resolve. That child-pilgrimage was a fit beginning. Theresa’s passionate, ideal nature demanded an epic life: what were many-volumed romances of chivalry and the social conquests of a brilliant girl to her? Her flame quickly burned up that light fuel, and, fed from within, soared after some illimitable satisfaction, some object which would never justify weariness, which would reconcile self-despair with the rapturous consciousness of life beyond self. She found her epos in the reform of a religious order. That Spanish woman who lived three hundred years ago, was certainly not the last of her kind. Many Theresas have been born who found for themselves no epic life wherein there was a constant unfolding of far-resonant action; perhaps only a life of mistakes, the offspring of a certain spiritual grandeur ill-matched with the meanness of opportunity; perhaps a tragic failure which found no sacred poet and sank unwept into oblivion. With dim lights and tangled circumstance they tried to shape their thought and deed in noble agreement; but after all, to common eyes their struggles seemed mere inconsistency and formlessness; for these later-born Theresas were helped by no coherent social faith and order which could perform the function of knowledge for the ardently willing soul. Their ardour alternated between a vague ideal and the common yearning of womanhood; so that the one was disapproved as extravagance, and the other condemned as a lapse.

All the substances that are the main drugs of abuse today originate in natural plant products and have been known to human beings for thousands of years. Opium, the basis of heroin, is an extract of the Asian poppy Papaver somniferum. Four thousand years ago, the Sumerians and Egyptians were already familiar with its usefulness in treating pain and diarrhea and also with its powers to affect a person’s psychological state. Cocaine is an extract of the leaves of Erythroxyolon coca, a small tree that thrives on the eastern slopes of the Andes in western South America. Amazon Indians chewed coca long before the Conquest, as an antidote to fatigue and to reduce the need to eat on long, arduous mountain journeys. Coca was also venerated in spiritual practices: Native people called it the Divine Plant of the Incas. In what was probably the first ideological “War on Drugs” in the New World, the Spanish invaders denounced coca’s effects as a “delusion from the devil.” The hemp plant, from which marijuana is derived, first grew on the Indian subcontinent and was christened Cannabis sativa by the Swedish scientist Carl Linnaeus in 1753. It was also known to ancient Persians, Arabs and Chinese, and its earliest recorded pharmaceutical use appears in a Chinese compendium of medicine written nearly three thousand years ago. Stimulants derived from plants were also used by the ancient Chinese, for example in the treatment of nasal and bronchial congestion. Alcohol, produced by fermentation that depends on microscopic fungi, is such an indelible part of human history and joy making that in many traditions it is honoured as a gift from the gods. Contrary to its present reputation, it has also been viewed as a giver of wisdom. The Greek historian Herodotus tells of a tribe in the Near East whose council of elders would never sustain a decision they made when sober unless they also confirmed it under the influence of strong wine. Or, if they came up with something while intoxicated, they would also have to agree with themselves after sobering up. None of these substances could affect us unless they worked on natural processes in the human brain and made use of the brain’s innate chemical apparatus. Drugs influence and alter how we act and feel because they resemble the brain’s own natural chemicals. This likeness allows them to occupy receptor sites on our cells and interact with the brain’s intrinsic messenger systems. But why is the human brain so receptive to drugs of abuse? Nature couldn’t have taken millions of years to develop the incredibly intricate system of brain circuits, neurotransmitters and receptors that become involved in addiction just so people could get “high” to escape their troubles or have a wild time on a Saturday night. These circuits and systems, writes a leading neuroscientist and addiction researcher, Professor Jaak Panksepp, must “serve some critical purpose other than promoting the vigorous intake of highly purified chemical compounds recently developed by humans.” Addiction may not be a natural state, but the brain regions it subverts are part of our central machinery of survival.

Collective achievement, of course, is less appealing both to the participants and to those later reading about it as the human impulse is to look for the heroes and villains.

The British geographer Linda Newson produced a magisterial study of the demographic catastrophe in Honduras during the Spanish period, entitled The Cost of Conquest: Indian Decline in Honduras Under Spanish Rule.

Triqui and other Latin American native languages are commonly referred to as dialects. (...) Instead of understanding them as languages that were spoken in the area long before the Spanish conquest, calling them dialects implies that they developed as derivatives of the real language, Spanish. This misinterpretation supports the prevalent attitude that indigenous Mexicans are less important, even less Mexican , than mestizo Mexicans

It is easy to be taken with McNeill’s landmark book and the other great histories of infectious disease. They tell fascinating stories about the role of microbes in the Spanish conquest of Latin America, the collapse of feudalism, the invention of the printing press, and the delayed colonization of Africa.

Stannard believes that by the end of the 16th century, the Spanish had been directly or indirectly responsible for the deaths of between 60 and 80 million indigenous people in the Caribbean, Mexico, and Central America. Even if one were to discount the millions of deaths resulting from diseases, this would still make the Spanish conquest of the New World the greatest act of genocide in recorded history.

The Aztecs, impressed by the wealth and culture of some of the tribes they conquered, labored to perfect their own state. By the time of Cortés’s arrival, their achievements had equaled and in some cases surpassed all other Indian civilizations of the New World. In the realm of government, the Aztecs developed their own system of tribunals to administer justice. They had their own viceroys to rule their provinces that spread across the land from the Atlantic to the Pacific - and to communicate between their states they set up a messenger service as efficient as any in Europe. In science, they had knowledge of medicine and had begun to experiment with herbs, classifying them along with the diseases they cured. In art, their architecture was impressive, and their sculpture brilliant. And of all their accomplishments, the art of war was the one the Aztecs had developed most highly. Their aptitude for military matters and their emphasis on training and discipline impressed the Spanish conquistadors and was even respected by them.

It is in the legitimation of death that the transcending potency of symbolic universes manifests itself most clearly, and the fundamental terror-assuaging character of the ultimate legitimations of the paramount reality of everyday life is revealed. The primacy of the social objectivations of everyday life can retain its subjective plausibility only if it is constantly protected against terror. On the level of meaning, the institutional order represents a shield against terror. To be anomic, therefore, means to be deprived of this shield and to be exposed, alone, to the onslaught of nightmare. While the horror of aloneness is probably already given in the constitutional sociality of man, it manifests itself on the level of meaning in man’s incapacity to sustain a meaningful existence in isolation from the nomic constructions of society. The symbolic universe shelters the individual from ultimate terror by bestowing ultimate legitimation upon the protective structures of the institutional order.75 Very much the same may be said about the social (as against the just discussed individual) significance of symbolic universes. They are sheltering canopies over the institutional order as well as over individual biography. They also provide the delimitation of social reality; that is, they set the limits of what is relevant in terms of social interaction. One extreme possibility of this, sometimes approximated in primitive societies, is the definition of everything as social reality; even inorganic matter is dealt with in social terms. A narrower, and more common, delimitation includes only the organic or animal worlds. The symbolic universe assigns ranks to various phenomena in a hierarchy of being, defining the range of the social within this hierarchy.76 Needless to say, such ranks are also assigned to different types of men, and it frequently happens that broad categories of such types (sometimes everyone outside the collectivity in question) are defined as other than or less than human. This is commonly expressed linguistically (in the extreme case, with the name of the collectivity being equivalent to the term “human”). This is not too rare, even in civilized societies. For example, the symbolic universe of traditional India assigned a status to the outcastes that was closer to that of animals than to the human status of the upper castes (an operation ultimately legitimated in the theory of karma-samsara, which embraced all beings, human or otherwise), and as recently as the Spanish conquests in America it was possible for the Spaniards to conceive of the Indians as belonging to a different species (this operation being legitimated in a less comprehensive manner by a theory that “proved” that the Indians could not be descended from Adam and Eve). The

the king was talking with Bartolomé de las Casas, a fiery Dominican priest who had just completed Brief Account of the Destruction of the Indies, an indictment of Spanish conduct that remains a landmark both in the history of human-rights activism and in the literature of sustained invective. Reading his first draft before the shocked court, Las Casas branded the conquest of Mexico as “the climax of injustice and violence and tyranny committed against the Indians.” He denounced Indian slavery as “torments even harder to endure and longer lasting than the torments of those who are put to the sword.

For while those like Señor Coma of Aragon were drawing a parallel between darkness of flesh and commitment to cannibalism—while Columbus and others were expounding on an opposite relationship (but one with identical consequences) involving light skin, intelligence, and closeness to God—still more Spaniards were locating evidence for the Indians’ alleged inferiority within their very biology, in what was said to be the “size and thickness of their skulls,” writes J.H. Elliott, “which indicated a deformation in that part of the body which provided an index of a man’s rational powers,” and which could be used to support the increasingly popular idea that the Indians were made by God to be the “natural slaves” of the Spanish and, indeed, of all Europeans.

The Spanish Conquest “The Spaniards so sincerely moved by the cruelty of the native priests, nevertheless massacred, burnt, mutilated and tortured with a perfectly clear conscience.” —Jacques Soustelle

Cortés’s conquest of Mexico—and the plunder that came from it—threw Spain’s elite into delirium. Enraptured by sudden wealth and power, the monarchy launched a series of costly foreign wars, one overlapping with another, against France, the Ottoman Empire, and the Protestants in the Holy Roman Empire. Even as Spain defeated the Ottomans in 1571, discontent in the Netherlands, then a Spanish possession, was flaring into outright revolt and secession. The struggle over Dutch independence lasted eight decades and spilled into realms as far away as Brazil, Sri Lanka, and the Philippines. Along the way, England was drawn in; raising the ante, Spain initiated a vast seaborne invasion of that nation: the Spanish Armada. The invasion was a debacle, as was the fight to stop rebellion in the Netherlands.

Both the mushroom and its psychoactive compound were unknown to science until the 1950s, when the psilocybin mushroom was discovered in southern Mexico, where Mazatec Indians had been using “the flesh of the gods,” in secret, for healing and divination since before the Spanish conquest.

The purchase of Louisiana from a beleaguered France, engineered by Thomas Jefferson, created not an 'empire for liberty,' as Jefferson had promised, but an empire for slavery. With New Orleans and its vast hinterland now under American rule, planters quickly occupied the rich lands between the western Appalachian ranges and the Mississippi River. The two great thrusts of slavery's expansion - one east to west from the Chesapeake and lowcountry, the other south to north from the lower Mississippi Valley - soon joined. Before long, slaveholders were casting covetous eyes on the southwestern corner of the North American continent, a vision that they translated into reality with the successful American assault on Mexico in 1848. The territorial settlement that followed the Mexican War exposed the federal government's long-established role as the agent of slavery's expansion. Federal diplomats who had wrested Louisiana from the French in 1803 took Florida from the Spanish in 1819. Between these two landmarks in slavery's expansion, federal soldiers and state militiamen forcibly expropriated millions of acres of land from the Indians through armed conquest and defended the slave regime from black insurrectionists and foreign invaders. After defeating slave rebels in St. John the Baptist Parish, Louisiana, in 1811 and British invaders in New Orleans in 1814, federal soldiers turned their attention to sweeping aside Native peoples.

Soon after the English conquest, Jamaica’s Jews convinced the island’s new leaders that the best way to defend the colony and have it prosper was to invite the pirates of the Caribbean to move there. The Spanish would think twice about attacking Jamaica if its principal port was the home base of the feared buccaneers of the West Indies. In return for a safe harbor, these pirates, the Brethren of the Coast, became Jamaica’s defense force and piracy its principal industry.

Lily Samson, The Switch, Outtakes & Quotes, shameless manipulation of. A one minute reading test I am dog --Dog, Marina Lewycka, Two Caravans, 2007 Allergies disclaimer: One must stress that this book is not intended for the unwashed masses: I delayed showering after the last switch. I’ve created a Pavlovian response: he must associate its floral sweetness with sexual fulfilment. Adam has a “Pavlovian” reaction to Elena’s BO? Bribes her with cake to lessen the wrath when asking Elena to wash? He frowns, seeing that I’m silent and trembling. ‘My perfume was weak; hers much stronger.’ I say, my temper flaring. Now, ladies and gentlemen, the usual wasteman chatting up yours truly in Sarf London would probably assume that a big phat slice of Marks & Spencer’s Strawberry Pavlova will get him into the lady’s knickers. Nope, she’s allergic to stupid. A merengue dessert will hardly cause a rash, but a moron makes her skin crawl. A female of the human species displayed an unconditioned response: shoved cream cake into the courting male’s face. Requested a substantial meal of Shchavel Borscht with hard boiled egg --Anton Pavlovich Chekhov, Russian Cookbook for Love, Romance, and mating behaviours: Humans, 1904 Ding-dong! --Ivan Petrovich Pavlov, Neutral Triggers & Conditioned Responses: Canines, 1907 It is I! I make the best Byzantine shchi to entice a female. --Nikolai Vasilyevich Gogol, Dead Souls, Notebook (1841-1844), The Nose and other short stories Right! She turned her nose up at his advances: Idiot! I hate strawberries! --Seraphima Vasilievna Karchevskaya Pavlova, Mrs, My Husband and I – Memoirs The lady did not have a sweet tooth. Man didn’t do his research. This is a cleverly written book. So some of you, keen aspiring readers, please have your Oxford fictionary handy. Just saying! In the words of our hero: Bloody pricey...But God, it is a nice smell. Don’t you like it? And then he “squirts onto her wrist, playfully.” Shhhh.. Doctors Pavlov & Chekhov are not amused. Shall we shuffle the deck with these random quotes? One minute! Plenty of time is a full minute for a skilled bullshit dealer to shuffle themselves out of a gloomy Russian medical clerical predicament. Not tricky when Lily Samson gives treats: All around us are dog walkers, their expensive breeds racing about, barking and sniffing each other’s genitals. ..thinking it all through those awful dog ornaments she hated... feisty feminist...she simply hates them. Men are so stupid! And then.. She took another whiff and yet another. She sniffed him up and down like a dog before realizing what it was: the aroma of a woman’s cunt. --Milan Kundera, The Unbearable Lightness of Being Gratuitous use of one particular French vulgarism nested in the English language since the Norman conquest of 1066 is well demonstrated by this Milan Kundera translation. One has to wonder if the original 1984 edition contained the word “pizda”? It is one of the few remaining words in the English language with a genuine power to shock. --Scholar Germaine Greer But of course a cunt, in French, as much as el coño in Spanish does not carry near enough as much uncouth weight as in English. The English language doesn’t exist. It’s just badly pronounced French. --Bernard Cerquiglini Quelle conne! Un con reste un con! --William Shakespeare, Last Words, Holy Trinity Church, Gropecunt Lane, Stratford upon Avon, April 23rd 1616

These changes occurred just as the Spanish conquest of the Caribbean islands and the Portuguese settlement of the Brazilian subcontinent was getting under way and thus opened the American market for African slaves. The decimation of the native Arawak and Carib peoples in the Caribbean islands, the first major zone of European settlement, especially encouraged the early experimentation with African slave labor.

Sure, there is Ovid, the Roman poet who wrote The Art of Love; Don Juan, the mythical womanizer based on the exploits of various Spanish noblemen; the Duke de Lauzun, the legendary French rake who died on the guillotine; and Casanova, who detailed his hundred-plus conquests in four thousand pages of memoirs. But the undisputed father of modern seduction is Ross Jeffries, a tall, skinny, porous-faced self-proclaimed nerd from Marina Del Rey, California. Guru, cult leader, and social gadfly, he commands an army sixty thousand horny men strong, including top government officials, intelligence officers, and cryptographers. His

The origin myth of the Mexica included a tale of descent from seven lineages, who emerged from seven caves in a mythical location in the Mexican north.

To distinguish between the curved and the straight. —Horace (ca. 30 B.C.)

He defines the term scientific colonialism: In view of New Mexico land tenure and economic history, the power of the state through its military, selected, condemned and occupied land in Los Alamos displaying a classical definition of colonialism, where military power of a state controls other people’s land. . . . There was no colonialist imperative of territorial conquest—manifest destiny—or carrying out a civilizing mission—Spanish colonialism—but a new version of colonial legacy that promoted technoscience. (104) This definition expands the general definition of colonialism, an event in which “military power of state controls other people’s land” by introducing science, namely nuclear science, and national safety as the ambition behind the U.S. government’s need to colonize.

Just as the Reconquista had prepared the Spanish for conquests in the Americas, so, too, did the English carry into North America an experience of conquest, accrued during the long and violent Tudor conquest of Ireland.

[I]n that inevitable taking of sides which comes from selection and emphasis in history, I prefer to try to tell the story of the discovery of America from the viewpoint of the Arawaks, of the Constitution from the standpoint of the slaves, of Andrew Jackson as seen by the Cherokees, of the Civil War as seen by the New York Irish, of the Mexican war as seen by the deserting soldiers of Scott’s army, of the rise of industrialism as seen by the young women in the Lowell textile mills, of the Spanish-American War as seen by the Cubans, the conquest of the Philippines as seen by black soldiers on Luzon, the Gilded Age as seen by southern farmers, the First World War as seen by socialists, the Second World War as seen by pacifists, the New Deal as seen by blacks in Harlem, the postwar American empire as seen by peons in Latin America. And so on, to the limited extent that any one person, however he or she strains, can “see” history from the standpoint of others.

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I prefer to try to tell the story of the discovery of America from the viewpoint of the Arawaks, of the Constitution from the standpoint of the slaves, of Andrew Jackson as seen by the Cherokees, of the Civil War as seen by the New York Irish, of the Mexican war as seen by the deserting soldiers of Scott’s army, of the rise of industrialism as seen by the young women in the Lowell textile mills, of the Spanish-American war as seen by the Cubans, the conquest of the Philippines as seen by black soldiers on Luzon, the Gilded Age as seen by southern farmers, the First World War as seen by socialists, the Second World War as seen by pacifists, the New Deal as seen by blacks in Harlem, the postwar American empire as seen by peons in Latin America.

Most educated people rightly refused to abandon the traditional estimates of the size of the globe. They could not, therefore, concede that Columbus could possibly have reached Asia, as he still claimed and continued to do until his dying day.

Yes, England's history is indeed rich in relief efforts and good deeds towards other peoples. We are reminded in a flash of the time England in 1704 got stuck in Gibraltar under the pretense of wanting to bring help to Spain. It gave its Spanish supporters on the boat at the first opportunity and stayed on Gibraltar and has since sat there to control the Mediterranean for itself and its interests. We remember how it has "helped" the Indians by siphoning off and plundering their land. One of the black spots in its history is Lord Clive's conquest of Calcutta from the Indians. He got the neighbor of Bengal's minister to betray the neighbor. Afterwards the minister himself became nabob in return for paying Clive £260,000 sterling. It cannot then surprise anyone that Lord Clive brought with him immense riches when he returned to England. Here he was honored for his exploits, being appointed baron. And England later prevented any freedom movement in India by systematically pitting Mohammedans and Hindus against each other. Some scattered attempts at freedom were held down by the most brutal terror we know. We remember another black mark, namely the time in 1919 when General Dyer fired with automatic weapons at a peaceful unarmed assembly of Indians who had gathered in a private square in the city of Amritsar. 500 were killed and 1,500 wounded, many of them women and children. Truly a great cultural nation!

World History 101 - The Actual History History is not a record of truth, history is a record of triumph. The triumphant writes history as it fits their narrative - or to be more accurate, history is written by the conquerors for maintaining the supremacy of the conquerors, while the conquered lose everything. Let me give you an example. In a commendable endeavor of goodwill and reparations a descendant of the British conquerors, President Lyndon Johnson started Hispanic Heritage Week, which was later expanded into a month by another white descendant, President Ronald Reagan - fast forward to present time - during the Hispanic Heritage Month the entire North America tries to celebrate Native American history. But there is a glitch - Spanish is not even a Native American language. Native Americans did not even speak Spanish, until the brutes of Spain overran Puerto Rico like pest bearing disease and destruction, after a pathetic criminal called Columbus stumbled upon "La Isabela" in the 1500s. Many of the natives struggled till death to save their home - many were killed by the foreign diseases to which they had no immunity. Those who lived, every last trace of their identity was wiped out, by the all-powerful and glorious spanish colonizers - their language, their traditions, their heritage, everything - just like the Portuguese did in Brazil. The Spaniards would've done the same to Philippines on the other side of the globe, had they had the convenience to stay longer. Heck, even the name Philippines is not the original name - the original name of the islands was (probably) Maniolas, as referred to by Ptolemy. But when the Spaniard retards of the time set foot there, they named it after, then crown prince, later Philip II of Spain. Just reminiscing those abominable atrocities makes my blood boil, and yet somehow, the brutal "glory" of the conquerors lives on as such even in this day and age, as glory that is. That's why José Martí is so important, that's why Kwanzaa is so important, that's why Darna is so important - in the making of a world that has a place for every culture, not just the culture of the conquerors. No other "civilized" people have done more damage to the world than the Europeans, and yet, on the pages of history books their glory of conquest is still packaged as glory, not as atrocity. Why is that? I don't know the answer - do you? Trillions of dollars, pounds and euros in aid won't suffice to undo the damage - but what just might heal those wounds from the past, is if the offspring of the oppressors and the offspring of the oppressed, both hand in hand and shoulder to shoulder, unravel the history as it happened, not as it was presented - what just might heal the scars of yesterday, is if together we come forward to learn about each other's past, so that for the first time in history, we can actually write "human history", not the "conquerors' history" - so that for the first time ever, we write history not as conquerors and conquered, not as oppressors and oppressed, but as one species - as one humankind.

whether the Mexican in question flushes his soiled toilet paper or tosses it in the trash can. Another surefire way is the ch/sh phonetic test. Proper Spanish doesn’t feature a sh sound (known among linguists as a linguapalatal fricative), so most Mexicans pronounce English words with a sh sound with the harsher ch (known as a lingualveolar affricate). However, many indigenous Mexican tongues use linguapalatal fricatives. The most famous example is in the original pronunciation of Mexico: as said in Nahuatl, the word sounds like “meh-shee-ko.” The Spaniards couldn’t pronounce the middle consonant, though, instead substituting a guttural j (as in “Meh-hee-ko”) early in the Conquest. They killed most of Mexico’s Indians in the ensuing decades, but the indigenous sh sound never wholly disappeared;

viewpoint of the Arawaks, of the Constitution from the standpoint of the slaves, of Andrew Jackson as seen by the Cherokees, of the Civil War as seen by the New York Irish, of the Mexican war as seen by the deserting soldiers of Scott’s army, of the rise of industrialism as seen by the young women in the Lowell textile mills, of the Spanish-American war as seen by the Cubans, the conquest of the Philippines as seen by black soldiers on Luzon, the Gilded Age as seen by southern farmers, the First World War as seen by socialists, the Second World War as seen by pacifists, the New Deal as seen by blacks in Harlem, the postwar American empire as seen by peons in Latin America.

psilocybin, had been used by the indigenous peoples of Mexico and Central America for hundreds of years as a sacrament. Called teonanácatl by the Aztecs, or “flesh of the gods,” the mushroom was brutally suppressed by the Roman Catholic Church after the Spanish conquest and driven underground.

Our search begins in Chichicastenango, Guatemala. ‘Chichi’ is one of the market towns in the highlands of the Quiche Maya. Chichi itself was a Mayan settlement before the Spanish Conquest; its two

The March of Time) CBS chief William S. Paley and Time publisher Henry R. Luce were conspicuously present. Few in the assembled party liked the show, but plans continued for its premiere, which took place on a partial CBS hookup a month later. Luce remained uneasy over the show’s bellicose nature: it sounded like a midway event, with barkers and hustlers hawking the news. It seemed to fly in the face of journalistic integrity, causing many Time editors to remain skeptical even when it quickly caught on with critics and the public. The March of Time was a success whether Luce liked it or not. It was nothing if not an attention-grabber. Its sound was like an authentic Movietone newsreel, with shouting mobs, riveting sound effects, and music that conveyed the merciless, relentless pace of time. Through this vivid audio potpourri, listeners would “see” the rise of Hitler, the trial of Bruno Richard Hauptmann, the abdication of Edward VIII, the controversy over the New Deal, the Italian conquest of Ethiopia, and the tragedy of the Spanish Civil War. Many listeners were convinced that they were hearing the voices of real newsmakers on the scene, and some wondered aloud how it was done.

It seems that a civilization-wide catastrophe involving the “death” of all these cities occurred at approximately the same time, around 1500—the time of the Spanish conquest. Yet the Spanish never conquered the region; they never explored or even penetrated these remote jungles.

Compare this to the Spanish conquest of the Philippines, which occurred at the same time. The Spanish were just as ruthless there, but the conquest was not aided by disease: Filipinos were resistant to Old World diseases, and the islands experienced no mass die-offs or population crashes. As a result, the Spanish were forced to accommodate and adjust to coexistence with the indigenous people of the Philippines, who remained strong and retained their languages and cultures. Once the Spanish left, the Iberian influence largely faded away, along with the Spanish language, which is today spoken by few.

I could hear all three of them saying the word kitab. What was that? “Book!” Shani told me. “My language, their language, same.” The word for “book” was virtually identical in each of their home languages. In Arabic, it was kitab; in Tajik, kitob. In Turkish, it was kitap, Jakleen pointed out, and in Farsi, Shani hastened to add, the word was kitab, just like Arabic. Initially, I thought this kind of convergence existed only in the Middle East, but as I spent more time with students from Africa, I came to realize I was wrong. Dilli told me that in Kunama, the word for “book” was kitaba, and Methusella said in Swahili it was kitabu. That was the moment when I finally grasped my own arrogance as an English speaker. I mean, the arrogance harbored by someone who knew only European languages, which rendered the well- laced interconnectedness of the rest of the world invisible. I was starting to see it, though— the centuries- old ties that bound Africa and the Middle East, born of hundreds of years of trade and travel and conquest and marriage. Once the students grasped that I would exclaim with delight if they found a word that had moved through many of their countries, they started flocking to me to share loanwords and cognates. More than one- third of Swahili comes from Arabic, meaning the links between those two languages are as powerful as those between English and Spanish. But it was also possible to chart the reach of Arabic across the entire African continent, into Kunama and Tigrinya as well.

The ceremony of Mexican baptism, which was beheld with astonishment by the Spanish Roman Catholic missionaries, is thus strikingly described in Prescott's Conquest of Mexico:--"When everything necessary for the baptism had been made ready, all the relations of the child were assembled, and the midwife, who was the person that performed the rite of baptism, was summoned. At early dawn, they met together in the court-yard of the house. When the sun had risen, the midwife, taking the child in her arms, called for a little earthen vessel of water, while those about her placed the ornaments, which had been prepared for baptism, in the midst of the court. To perform the rite of baptism, she placed herself with her face toward the west, and immediately began to go through certain ceremonies....After this she sprinkled water on the head of the infant, saying, "O my child, take and receive the water of the Lord of the world, which is our life, which is given for the increasing and renewing of our body. It is to wash and to purify. I pray that these heavenly drops may enter into your body, and dwell there; that they may destroy and remove from you all the evil and sin which was given you before the beginning of the world, since all of us are under its power.'.... She then washed the body of the child with water, and spoke in this manner: "Whencesoever thou comest, thou that art hurtful to this child, leave him and depart from him, for he now liveth anew, and is BORN ANEW; now he is purified and cleansed afresh, and our mother Chalchivitlycue [the goddess of water] bringeth him into the world.' Having thus prayed, the midwife took the child in both hands, and, lifting him towards heaven, said, "O Lord, thou seest here thy creature, whom thou hast sent into the world, thus place of sorrow, suffering, and penitence. Grant him, O Lord, thy gifts and inspiration, for thou art the Great God, and with thee is the great goddess.'" Here is the opus operatum without mistake. Here is baptismal regeneration and exorcism too, as thorough and complete as any Romish priest or lover of Tractarianism could desire.

On the American side, the shock of incomprehension was registered more brutally, by a devastating loss of population. It is impossible to estimate safely the numbers living in the Americas before European contact. Estimates vary between 13 million and 180 million. But everywhere there is evidence of a massive fall in the early years after the Europeans arrived. First of all, the Spaniards complained of depopulation in the first islands they colonised, Cuba and Hispaniola, and the figures bear them out: a census of Hispaniola in 1496 gave a figure of 1.1 million, but just eighteen years later the repartimiento of 1514 listed 22,000. Mexico witnessed a series of epidemics, beginning with the Spanish visit to their capital Tenochtitlán, which carried off most of the native population, and spread southward into Guatemala. Of the whole Caribbean, Joseph de Acosta was writing in the 1580s: ‘the habitation of which coasts is…so wasted and condemned that of thirty parts of the people that inhabit it there wants twenty-nine; and it is likely that the rest of the Indians will in short time decay’.3 Hernando de Soto led an expedition through Florida and the North American south-east in the mid-sixteenth century, finding a thick population of Indians, clustered in small cities, on the Mississippi river near modern Memphis. In 1682, when the area was next visited by white men (this time French), it was deserted. The diseases travelled faster than the spearheads of Spanish conquest: smallpox arrived in Peru in 1525, Francisco Pizarro in 1532. It had already killed Huayna Capac, the Inca, and many of his relations, and precipitated the dynastic struggle that the Spaniards were to turn to their own advantage. Thereafter, as everywhere, further epidemics, of typhus, influenza, diphtheria and measles as well as more smallpox, ravaged the population. The Spanish were not notably humane conquerors, but they had no interest in genocide.

European imperialism was entirely unlike all other imperial projects in history. Previous seekers of empire tended to assume that they already understood the world. Conquest merely utilised and spread their view of the world. The Arabs, to name one example, did not conquer Egypt, Spain or India in order to discover something they did not know. The Romans, Mongols and Aztecs voraciously conquered new lands in search of power and wealth – not of knowledge. In contrast, European imperialists set out to distant shores in the hope of obtaining new knowledge along with new territories. James Cook was not the first explorer to think this way. The Portuguese and Spanish voyagers of the fifteenth and sixteenth centuries already did. Prince Henry the Navigator and Vasco da Gama explored the coasts of Africa and, while doing so, seized control of islands and harbours. Christopher Columbus ‘discovered’ America and immediately claimed sovereignty over the new lands for the kings of Spain. Ferdinand Magellan found a way around the world, and simultaneously laid the foundation for the Spanish conquest of the Philippines.

By 1870, roughly 284,000 blacks accounted for 12 percent of the population of sixteen Western states and territories. But Negroes actually show up as early as 1790, in a Spanish census, where roughly 20 percent of the populations of San Francisco, San Jose, Santa Barbara, and Monterey acknowledged African ancestry. Until the United States’ conquest of the Mexican territory, about 15 percent of Californians continued to acknowledge African heritage. But with the coming of US rule, the incentive to deny Negro blood resulted in the large-scale “disappearance” of that population. These largely mixed-race people were still there, of course. But now they had stronger reasons to disclaim their African roots.

On May 30, 1539, Hernando De Soto landed his private army near Tampa Bay in Florida. De Soto was a novel figure: half warrior, half venture capitalist. He grew very rich very young in Spanish America by becoming a market leader in the nascent slave trade. The profits helped to fund the conquest of the Inka, which made De Soto wealthier still. He accompanied Pizarro to Tawantinsuyu (aka, The Inka Empire), burnishing his reputation for brutality - he personally tortured Challcochima (a leading Inka general of the north) before his execution. Literally looking for new worlds to conquer, De Soto returned to Spain soon after his exploits in Peru. In Charles V's court he persuaded the bored monarch to let him loose in North America with an expedition of his own. He sailed to Florida with six hundred soldiers, two hundred horses, and three hundred pigs. From today's perspective, it is difficult to imagine the ethical system that culd justify De Soto's subsequent actions. For four years his force wandered through what are now Florida, Georgia, North and South Carolina, Tennessee, Alabama, Mississippi, Arkansas, Texas and Louisiana, looking for gold and wrecking most everything it touched. The inhabitants often fought back viorously, but they were baffled by the Spaniards' motives. De Soto and his soldiers managed to rape, torture, enslave, and kill countless Indians. But the worst thing he did, some researchers say, was entirely without malice - he brought pigs.

the Arawaks, of the Constitution from the standpoint of the slaves, of Andrew Jackson as seen by the Cherokees, of the Civil War as seen by the New York Irish, of the Mexican war as seen by the deserting soldiers of Scott’s army, of the rise of industrialism as seen by the young women in the Lowell textile mills, of the Spanish-American war as seen by the Cubans, the conquest of the Philippines as seen by black soldiers on Luzon, the Gilded Age as seen by southern farmers, the First World War as seen by socialists, the Second World War as seen by pacifists, the New Deal as seen by blacks in Harlem, the postwar American empire as seen by peons in Latin America. And so on, to the limited extent that any one person, however he or she strains, can “see” history from the standpoint of others.

The Good Conqueror (Sonnet) Born in the land of multiculturalism, I grew up speaking three languages, mother tongue, national tongue and English. Then in my late teens I acquired my fourth tongue Telugu on a whim, and later along the years, I acquired my fifth, Turkish, which became my dearest, and my sixth, yet to be perfected, Spanish. That's the only conquest I care about, for language is the highway to culture. Not real estate, gadgets or cash, give me languages, give me cultures. English is my work language, Turkish is my love language. Science is my brain language, Integration, my heart language.

Born in the land of multiculturalism, I grew up speaking three languages, mother tongue, national tongue and English. Then in my late teens I acquired my fourth tongue Telugu on a whim, and later along the years, I acquired my fifth, Turkish, which became my dearest, and my sixth, yet to be perfected, Spanish. That's the only conquest I care about, for language is the highway to culture. Not real estate, gadgets or cash, give me languages, give me cultures.

Up and down the Rio Grande the padres had fed the fires of resistance. These gringos sought to outlaw the Catholic religion, the priests warned. They would ban the Spanish tongue, scrap the fiestas and feast days, and jettison all the old ways of doing things. The priests were not above spreading wild untruths, but they had genuine reasons to feel threatened. With the Kearny Code, the Americans had already instituted radical concepts, such as the separation of church and state, and jury trials in which the padres would play no role whatsoever. What was to stop them from going even further? These Americans had godless ideas that sprang from the cold marble halls of a secular republic. The priests now understood that Washington was determined to reform the marooned Catholic world they had run for so long—and this reformation could only mean the steady erosion of their power.

During its long isolation, New Mexico had preserved archaic traditions, vestigial dialects of Spanish, and fierce strains of a sometimes unorthodox Catholicism that dated back to the most hysterical days of the Inquisition. Throughout New Mexico there were families who carried on curious traditions—lighting nine-lamped candelabras, singing verses of Hebrew, refusing to eat pork. These were the “crypto-Jews,” as they’ve been called, descendants of Spanish Jews who had fled to Mexico in the 1600s to escape the rampant anti-Semitism of the Inquisition, and then had spread to the most isolated and (they hoped) more tolerant precincts of the empire. Heeding a stubborn cultural memory, these families pursued Hebraic customs in semisecrecy, often without knowing why.

Alvar Núñez Cabeza de Vaca was in his mid-thirties when the Spanish fleet set sail from Cuba to conquer the Florida peninsula. His family traced its ancestry (and its ludicrous name) to a humble shepherd who carved a place in Spanish history by showing the troops of King Sancho of Navarre a shortcut through the mountains north of Seville. The shepherd’s name was Martin Alhaja and he marked the mountain pass with the skull of a cow—cabeza de vaca—thus enabling the Spanish to rout the Moors during the Reconquest of 1212. As a reward, the king gave Martin Alhaja the noble name of Cowhead. In the centuries that followed, the family distinguished itself as builders, civil servants, and explorers. Cabeza de Vaca’s paternal grandfather led the conquest of Grand Canary Island in the late 1400s. By 1500 the island of Cuba had become headquarters for Spanish conquistadors. Cortés had sailed from Cuba in 1521 to conquer the Aztecs of Mexico (which he called New Spain).