Ajacan: Difference between revisions

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==Ajacán Mission/Settlement in 1570-2==

Don Luis alongside 'two Jesuit priests, nine Jesuit brothers, and an adolescent servant,' returned back to Ajacán in 1570, in the area which is now known as [[Virginia]].<ref>Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511.)</ref> This mission was headed by Jesuit Father Juan Baptista de Segura who had previously been affiliated with Spanish colonial efforts in La Florida and Menéndez.<ref>Elliot, John H, ‘The Iberian Atlantic and Virginia’, in ''The Atlantic World and Virginia, 1550-1624'', ed. by Mancall, Peter C (Omohundro Institute of Early American History & Culture, 2007), pp. 548-64 (p. 552.)</ref> Don Luis abandoned the mission at Ajacán in this period to return to living with his Powhatan community.<ref>Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511.)</ref>

Don Luis alongside 'two Jesuit priests, nine Jesuit brothers, and an adolescent servant,' returned back to Ajacán in 1570, in the area which is now known as [[Virginia]].<ref>[https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511.)]</ref> This mission was headed by Jesuit Father Juan Baptista de Segura who had previously been affiliated with Spanish colonial efforts in La Florida and Menéndez.<ref>Elliot, John H, ‘The Iberian Atlantic and Virginia’, in ''The Atlantic World and Virginia, 1550-1624'', ed. by Mancall, Peter C (Omohundro Institute of Early American History & Culture, 2007), pp. 548-64 (p. 552.).</ref> Don Luis abandoned the mission at Ajacán in this period to return to living with his Powhatan community.<ref>[https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511.)]</ref>

The reason why the indigenous community chose to kill the Spanish missionaries at Ajacán is largely contested. One version suggests that efforts to regain Luis and especially his expertise as a translator by the Jesuits of the Ajacán mission led to the killings of the Spanish missionaries aside from one non-Jesuit Alonsico.<ref>~~Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp~~. ~~511-24 (p. 511.)~~</ref>Another version cites the breakdown of communications between the two population groups over gift giving practices; gifts that the Indigenous community had given to the Spanish (food as the land was suggested to be arid), were not reimbursed.<ref>[https://doi.org/10.3390/rel14101335 Beck, Lauren, ‘Beads and Ceremony: The Collision of Pan-America, European, African, and Asian Bead Networks in the Sixteenth-Century Spanish Empire’, ''Religions'', 14.10 (2023), pp. 1-19 (pp. 15-16.)]</ref>This version contends that the Powhatans asked for tools to build a church with in the settlement, but instead used the tools against the Spanish who had brought disease to the area.<ref>Ibid, p. 16.</ref>

The reason why the indigenous community chose to kill the Spanish missionaries at Ajacán is largely contested. One version suggests that efforts to regain Luis and especially his expertise as a translator by the Jesuits of the Ajacán mission led to the killings of the Spanish missionaries aside from one non-Jesuit Alonsico.<ref>Ibid.</ref>Another version cites the breakdown of communications between the two population groups over gift giving practices; gifts that the Indigenous community had given to the Spanish (food as the land was suggested to be arid), were not reimbursed.<ref>[https://doi.org/10.3390/rel14101335 Beck, Lauren, ‘Beads and Ceremony: The Collision of Pan-America, European, African, and Asian Bead Networks in the Sixteenth-Century Spanish Empire’, ''Religions'', 14.10 (2023), pp. 1-19 (pp. 15-16.)]</ref>This version contends that the Powhatans asked for tools to build a church with in the settlement, but instead used the tools against the Spanish who had brought disease to the area.<ref>Ibid, p. 16.</ref>

The Ajacán area was visited by Spanish ships after the massacre of the missionaries there, with scholarship suggesting that after murdering the Jesuits, the indigenous community wore their robes, as a way of posing as missionaries to ward off any Spanish ships who thought there was something afoot.<ref>Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p.511.)~~https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19~~.~~sakas.pdf~~</ref> Relief ships came across the area again, in search of the sole survivor Alonsico, who was promptly brought back to La Florida and retold the story of the killings there.<ref> Fellner, Astrid M, ‘Performing Cultural Memory: Scenarios of Colonial Encounter in the Writings of John Smith, Cabeza de Vaca, and Jacques Cartier’, in ''Transnational American Memories'', ed. by Hebel, Udo J (Walter de Gruyter, 2009), pp. 33-58 (p. 43.)</ref> There was a show trial in 1572 with the Spanish coming back to the area briefly before abandoning the idea of settlement in the area of Ajacán altogether; due to sustained hostilities with the indigenous population there.<ref>~~Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511)~~ https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf</ref>

The Ajacán area was visited by Spanish ships after the massacre of the missionaries there, with scholarship suggesting that after murdering the Jesuits, the indigenous community wore their robes, as a way of posing as missionaries to ward off any Spanish ships who thought there was something afoot.<ref>[https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p.511.).]</ref> Relief ships came across the area again, in search of the sole survivor Alonsico, who was promptly brought back to La Florida and retold the story of the killings there.<ref> Fellner, Astrid M, ‘Performing Cultural Memory: Scenarios of Colonial Encounter in the Writings of John Smith, Cabeza de Vaca, and Jacques Cartier’, in ''Transnational American Memories'', ed. by Hebel, Udo J (Walter de Gruyter, 2009), pp. 33-58 (p. 43.).</ref> There was a show trial in 1572 with the Spanish coming back to the area briefly before abandoning the idea of settlement in the area of Ajacán altogether; due to sustained hostilities with the indigenous population there.<ref>[https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511).]</ref>

Memory of the failed settlement lived on with the 1592 and 94 publication of the ‘''Life of Father Francis Borgia''’ by [[Pedro de Ribadeneira|Pedro de Ribadenyra]], seeking to document why the killings had occurred and what life had been like 20 years prior at the settlement.<ref>Fellner, Astrid M, ‘Performing Cultural Memory: Scenarios of Colonial Encounter in the Writings of John Smith, Cabeza de Vaca, and Jacques Cartier’, in ''Transnational American Memories'', ed. by Hebel, Udo J (Walter de Gruyter, 2009), pp. 33-58 (p. 44)</ref> While the Spanish had left the area, finding it of no further value, the [[British colonization of the Americas|English colonial project across the Chesapeake Bay]] took place with the founding of the [[Jamestown, Virginia|Jamestown colony]]. Scholarship has noted that memory of the failed Ajacán settlement by the Spanish and subsequent massacre of the Jesuit missionaries was still very active amongst the colonists of Jamestown, with stories being relayed over forty years later.<ref>~~Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511)~~ https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf</ref>

Memory of the failed settlement lived on with the 1592 and 94 publication of the ‘''Life of Father Francis Borgia''’ by [[Pedro de Ribadeneira|Pedro de Ribadenyra]], seeking to document why the killings had occurred and what life had been like 20 years prior at the settlement.<ref>Fellner, Astrid M, ‘Performing Cultural Memory: Scenarios of Colonial Encounter in the Writings of John Smith, Cabeza de Vaca, and Jacques Cartier’, in ''Transnational American Memories'', ed. by Hebel, Udo J (Walter de Gruyter, 2009), pp. 33-58 (p. 44).</ref> While the Spanish had left the area, finding it of no further value, the [[British colonization of the Americas|English colonial project across the Chesapeake Bay]] took place with the founding of the [[Jamestown, Virginia|Jamestown colony]]. Scholarship has noted that memory of the failed Ajacán settlement by the Spanish and subsequent massacre of the Jesuit missionaries was still very active amongst the colonists of Jamestown, with stories being relayed over forty years later.<ref>[https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511).]</ref>

England's [[Jamestown Settlement]] became known to the Spanish at St. Augustine in 1610. These English took the Spanish captive, who were sent by [[caravel]] to investigate, in 1611. Although many nationals came to repair or clean their ships' hauls, reprovision and trade or prospect for many decades before, it remains unclear as to who removed the Spanish presence across the mining region of Axacan before the English first permanent colony at [[Jamestown, Virginia|Jamestown]].

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 ==Ajacán Mission/Settlement in 1570-2==
 {{main article|Ajacán Mission}}
-Don Luis alongside 'two Jesuit priests, nine Jesuit brothers, and an adolescent servant,' returned back to Ajacán in 1570, in the area which is now known as [[Virginia]].<ref>Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511.)</ref> This mission was headed by Jesuit Father Juan Baptista de Segura who had previously been affiliated with Spanish colonial efforts in La Florida and Menéndez.<ref>Elliot, John H, ‘The Iberian Atlantic and Virginia’, in ''The Atlantic World and Virginia, 1550-1624'', ed. by Mancall, Peter C (Omohundro Institute of Early American History & Culture, 2007), pp. 548-64 (p. 552.)</ref> Don Luis abandoned the mission at Ajacán in this period to return to living with his Powhatan community.<ref>Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511.)</ref>
+Don Luis alongside 'two Jesuit priests, nine Jesuit brothers, and an adolescent servant,' returned back to Ajacán in 1570, in the area which is now known as [[Virginia]].<ref>[https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511.)]</ref> This mission was headed by Jesuit Father Juan Baptista de Segura who had previously been affiliated with Spanish colonial efforts in La Florida and Menéndez.<ref>Elliot, John H, ‘The Iberian Atlantic and Virginia’, in ''The Atlantic World and Virginia, 1550-1624'', ed. by Mancall, Peter C (Omohundro Institute of Early American History & Culture, 2007), pp. 548-64 (p. 552.).</ref> Don Luis abandoned the mission at Ajacán in this period to return to living with his Powhatan community.<ref>[https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511.)]</ref>
-The reason why the indigenous community chose to kill the Spanish missionaries at Ajacán is largely contested. One version suggests that efforts to regain Luis and especially his expertise as a translator by the Jesuits of the Ajacán mission led to the killings of the Spanish missionaries aside from one non-Jesuit Alonsico.<ref>Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511.)</ref>Another version cites the breakdown of communications between the two population groups over gift giving practices; gifts that the Indigenous community had given to the Spanish (food as the land was suggested to be arid), were not reimbursed.<ref>[https://doi.org/10.3390/rel14101335 Beck, Lauren, ‘Beads and Ceremony: The Collision of Pan-America, European, African, and Asian Bead Networks in the Sixteenth-Century Spanish Empire’, ''Religions'', 14.10 (2023), pp. 1-19 (pp. 15-16.)]</ref>This version contends that the Powhatans asked for tools to build a church with in the settlement, but instead used the tools against the Spanish who had brought disease to the area.<ref>Ibid, p. 16.</ref>
+The reason why the indigenous community chose to kill the Spanish missionaries at Ajacán is largely contested. One version suggests that efforts to regain Luis and especially his expertise as a translator by the Jesuits of the Ajacán mission led to the killings of the Spanish missionaries aside from one non-Jesuit Alonsico.<ref>Ibid.</ref>Another version cites the breakdown of communications between the two population groups over gift giving practices; gifts that the Indigenous community had given to the Spanish (food as the land was suggested to be arid), were not reimbursed.<ref>[https://doi.org/10.3390/rel14101335 Beck, Lauren, ‘Beads and Ceremony: The Collision of Pan-America, European, African, and Asian Bead Networks in the Sixteenth-Century Spanish Empire’, ''Religions'', 14.10 (2023), pp. 1-19 (pp. 15-16.)]</ref>This version contends that the Powhatans asked for tools to build a church with in the settlement, but instead used the tools against the Spanish who had brought disease to the area.<ref>Ibid, p. 16.</ref>
-The Ajacán area was visited by Spanish ships after the massacre of the missionaries there, with scholarship suggesting that after murdering the Jesuits, the indigenous community wore their robes, as a way of posing as missionaries to ward off any Spanish ships who thought there was something afoot.<ref>Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p.511.)https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf</ref> Relief ships came across the area again, in search of the sole survivor Alonsico, who was promptly brought back to La Florida and retold the story of the killings there.<ref> Fellner, Astrid M, ‘Performing Cultural Memory: Scenarios of Colonial Encounter in the Writings of John Smith, Cabeza de Vaca, and Jacques Cartier’, in ''Transnational American Memories'', ed. by Hebel, Udo J (Walter de Gruyter, 2009), pp. 33-58 (p. 43.)</ref> There was a show trial in 1572 with the Spanish coming back to the area briefly before abandoning the idea of settlement in the area of Ajacán altogether; due to sustained hostilities with the indigenous population there.<ref>Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511) https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf</ref>
+The Ajacán area was visited by Spanish ships after the massacre of the missionaries there, with scholarship suggesting that after murdering the Jesuits, the indigenous community wore their robes, as a way of posing as missionaries to ward off any Spanish ships who thought there was something afoot.<ref>[https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p.511.).]</ref> Relief ships came across the area again, in search of the sole survivor Alonsico, who was promptly brought back to La Florida and retold the story of the killings there.<ref> Fellner, Astrid M, ‘Performing Cultural Memory: Scenarios of Colonial Encounter in the Writings of John Smith, Cabeza de Vaca, and Jacques Cartier’, in ''Transnational American Memories'', ed. by Hebel, Udo J (Walter de Gruyter, 2009), pp. 33-58 (p. 43.).</ref> There was a show trial in 1572 with the Spanish coming back to the area briefly before abandoning the idea of settlement in the area of Ajacán altogether; due to sustained hostilities with the indigenous population there.<ref>[https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511).]</ref>
-Memory of the failed settlement lived on with the 1592 and 94 publication of the ‘''Life of Father Francis Borgia''’ by [[Pedro de Ribadeneira|Pedro de Ribadenyra]], seeking to document why the killings had occurred and what life had been like 20 years prior at the settlement.<ref>Fellner, Astrid M, ‘Performing Cultural Memory: Scenarios of Colonial Encounter in the Writings of John Smith, Cabeza de Vaca, and Jacques Cartier’, in ''Transnational American Memories'', ed. by Hebel, Udo J (Walter de Gruyter, 2009), pp. 33-58 (p. 44)</ref> While the Spanish had left the area, finding it of no further value, the [[British colonization of the Americas|English colonial project across the Chesapeake Bay]] took place with the founding of the [[Jamestown, Virginia|Jamestown colony]]. Scholarship has noted that memory of the failed Ajacán settlement by the Spanish and subsequent massacre of the Jesuit missionaries was still very active amongst the colonists of Jamestown, with stories being relayed over forty years later.<ref>Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511) https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf</ref>
+Memory of the failed settlement lived on with the 1592 and 94 publication of the ‘''Life of Father Francis Borgia''’ by [[Pedro de Ribadeneira|Pedro de Ribadenyra]], seeking to document why the killings had occurred and what life had been like 20 years prior at the settlement.<ref>Fellner, Astrid M, ‘Performing Cultural Memory: Scenarios of Colonial Encounter in the Writings of John Smith, Cabeza de Vaca, and Jacques Cartier’, in ''Transnational American Memories'', ed. by Hebel, Udo J (Walter de Gruyter, 2009), pp. 33-58 (p. 44).</ref> While the Spanish had left the area, finding it of no further value, the [[British colonization of the Americas|English colonial project across the Chesapeake Bay]] took place with the founding of the [[Jamestown, Virginia|Jamestown colony]]. Scholarship has noted that memory of the failed Ajacán settlement by the Spanish and subsequent massacre of the Jesuit missionaries was still very active amongst the colonists of Jamestown, with stories being relayed over forty years later.<ref>[https://www.ehumanista.ucsb.edu/sites/secure.lsit.ucsb.edu.span.d7_eh/files/sitefiles/ehumanista/volume19/24%20ehumanista19.sakas.pdf Sakas, Karliana, ‘The Indigenous Authorship of the Narratives of the Spanish Jesuit Mission of Ajacan’, ''EHumanista'', 19 (2011), pp. 511-24 (p. 511).]</ref>
 England's [[Jamestown Settlement]] became known to the Spanish at St. Augustine in 1610. These English took the Spanish captive, who were sent by [[caravel]] to investigate, in 1611. Although many nationals came to repair or clean their ships' hauls, reprovision and trade or prospect for many decades before, it remains unclear as to who removed the Spanish presence across the mining region of Axacan before the English first permanent colony at [[Jamestown, Virginia|Jamestown]].

Ajacan: Difference between revisions

wikipedia>C1508012