A grotesque body is one that is open, sickly, comprised of many parts, and overflows in excess. In Montaigne’s Of the Caniballes, Europeans view figures of cannibalism as the Native inhabitants of the New World. The consumption of humans involves opening up the contained body, allowing its inner parts to be abjected beyond its internal boundaries. For colonizers, participants of cannibalism are barbarians who eat their victims by transforming their classical bodies into grotesque forms. As a result, these cultural practices make them inferior and savage compared to the modern Europeans. However, in reality, Europeans are also closely related to cannibalistic practices. A Short Account of the Destruction of the Indies written by Las Casas show how Spaniards are barbaric in their character. They lack control and engage in a series of horrific excesses due to their insatiable hunger for power and …show more content…
The poor natives who struggle with starvation contrasts sharply from Spaniards who hoard food in abundance. In fact, Spaniards kept Natives “perpetually hungry” (Las Casas, 93) whereas they ate far more than their bodies could hold. Las Casas called them “swinish butchers” (101), accentuating the way he regards them with contempt and abhorrence. Unlike Europeans, the Natives do not copiously collect food or “enlarge their limits” (Montaigne, 224). As Las Casas claimed, they are the “poorest people” who “own next to nothing”, and their diet is “every bit as poor and as monotonous in quantity and kind” (Las Casas, 10). The detailed descriptions of the lifestyle in the New World provided by Montaigne and Las Casas, show how the colonizers embody the grotesque because their souls are contaminated through moral barbarism, in addition to their bodies that are corrupted by insatiable greed and hunger (Las Casas, 128). For these reasons, Western pioneers exceed in barbarism than the
Cronon raises the question of the belief or disbelief of the Indian’s rights to the land. The Europeans believed the way Indians used the land was unacceptable seeing as how the Indians wasted the natural resources the land had. However, Indians didn’t waste the natural resources and wealth of the land but instead used it differently, which the Europeans failed to see. The political and economical life of the Indians needed to be known to grasp the use of the land, “Personal good could be replaced, and their accumulation made little sense for ecological reasons of mobility,” (Cronon, 62).
In a lively account filled that is with personal accounts and the voices of people that were in the past left out of the historical armament, Ronald Takaki proffers us a new perspective of America’s envisioned past. Mr. Takaki confronts and disputes the Anglo-centric historical point of view. This dispute and confrontation is started in the within the seventeenth-century arrival of the colonists from England as witnessed by the Powhatan Indians of Virginia and the Wamapanoag Indians from the Massachusetts area. From there, Mr. Takaki turns our attention to several different cultures and how they had been affected by North America. The English colonists had brought the African people with force to the Atlantic coasts of America. The Irish women that sought to facilitate their need to work in factory settings and maids for our towns. The Chinese who migrated with ideas of a golden mountain and the Japanese who came and labored in the cane fields of Hawaii and on the farms of California. The Jewish people that fled from shtetls of Russia and created new urban communities here. The Latinos who crossed the border had come in search of the mythic and fabulous life El Norte.
The reactions of sheer shock and awe is used by the author to support the thesis by demonstrating the brilliance of the society that existed in the Americas before Columbus relative to to Europe and the society Columbus brought to America. An additional way Charles C. Mann supports his thesis is explaining why the natives were defeated if their society was so advanced. Precisely, he stated that disease was why the native society fell: “The People of the First Light could avoid or adapt to European technology but not European disease. Their societies were destroyed by weapons their opponents could not control and did not even know they had”(70). A common reason for disagreeing with the author’s thesis is that the natives could not have been so advanced if they were so easily dispatched by the European people. Fortunately, Charles C. Mann addresses this issue furthering his thesis that advanced society existed in the Americas before the arrival of Columbus by stating it was not the society of the Europeans that was more advanced but rather the uncontrollable spread of disease by the Europeans. A final way Charles C.
In A Short Account of the Destruction of the Indies, Bartolomé de Las Casas vividly describes the brutality wrought on the natives in the Americas by the Europeans primarily for the purpose of proclaiming and spreading the Christian faith. Las Casas originally intended this account to reach the royal administration of Spain; however, it soon found its way into the hands of many international readers, especially after translation. Bartolomé de Las Casas illustrates an extremely graphic and grim reality to his readers using literary methods such as characterization, imagery, amplification, authorial intrusion and the invocation of providence while trying to appeal to the sympathies of his audience about such atrocities.
They would kill people for seemingly no reason; they would even make games and bets from it, making their own games. “They even laid wagers on whether they could manage to slice a man in two at a stroke, or cut an individual's head from his body, or disembowel him with a single blow of their axes.”- An account from “A Short Account of the Destruction of the Indies”. This was not even the worst of it. “They forced their way into native settlements, slaughtering everyone they found there, including small children, old men, pregnant women, and even women who had just given birth. They hacked them to pieces, slicing open their bellies with their swords as though they were so many sheep herded into a pen.”. Yet, these are still not perhaps even the greatest atrocities committed by the European invaders of
There is data to suggest that around the beginning of the 16th Century, there were approximately 18 million Native Americans living in North America. By 1900 the population of the Indigenous peoples had declined to about 250,000. The common belief has been that this rapid decrease in population has been due to the disease that Europeans brought with them when they migrated to the “new world”. Historian Alfred W. Crosby writes that “it is highly probable that the greatest killer was epidemic disease, especially as manifested in virgin soil epidemics.” Many reports and essays focus on disease as the main killer of the Indigenous population, but few often look at how the European and Indigenous population responded to disease. The questions that this report will address are based on documents located within chapter five of the textbook Major Problems in Atlantic History edited by Alison F. Games and Adam Rothman. The documents are Two Governors Describe the New England Smallpox Epidemic, 1633-1634, and Indians Respond to Epidemics in New France, 1637, 1640. The questions addressed in this report include: How did the Europeans interpret the disease among the native population, and how did they respond to it? How did the Native Americans respond to European intervention in fighting off the disease? Were the Europeans aware that they had brought this disease with them to the “New World”? The European view of the epidemics against the Indigenous peoples were seen as acts of God trying to purge the world of “unchristian” peoples. The Europeans were only acting as they were instructed to by their authority, the Catholic Church. All European action was heavily regulated by the church, and thus is reflected in their treatment of the sick N...
The destruction of entire people is often overlooked, due to the important fact that it is usually the victor that writes the history books and the facts to be. In Alex Nava’s Wonder and Exile, in the New World adventurers of many backgrounds such as Cabeza de Vaca and Bartolome Las Casas, help to develop three important concepts within the cultural, religious, and literary representations of modern day Latin America. Over a span of 500 years Nava’s three concepts of wonder, exile, and deprivation are shown to have an importance in the shape and further development of the Americas and its Native peoples.
It is known that societies in Mesoamerica practiced human sacrifice. This paper discusses the reasons why human sacrifice may have been practiced in Aztec society. Acts of cannibalism occurred during these sacrificial rituals and it will be discussed whether this was purely for ritual purposes, lack of essential nutrients, such as protein, overpopulation, or periods of drought and famine. Information on whether cultivated goods were enough to provide a balance diet will also be discussed. It is possible that lack of essential nutrients such as protein is what encouraged the Aztecs to practice rituals of sacrifice that involved cannibalism. By looking at available information a conclusion will be made on what influences, if any, may have encouraged human sacrifice.
In the article, “Columbus’s Legacy: Genocide in the America’s,” by David E. Stannard, the theme can be identified as contrary to popular belief that the millions of native peoples of the Americas that perished in the sixteenth century died not only from disease brought over by the Europeans, but also as a result of mass murder, as well as death due to working them to death.
When Spaniards colonized California, they invaded the native Indians with foreign worldviews, weapons, and diseases. The distinct regional culture that resulted from this union in turn found itself invaded by Anglo-Americans with their peculiar social, legal, and economic ideals. Claiming that differences among these cultures could not be reconciled, Douglas Monroy traces the historical interaction among them in Thrown Among Strangers: The Making of Mexican Culture in Frontier California. Beginning with the missions and ending in the late 1800s, he employs relations of production and labor demands as a framework to explain the domination of some groups and the decay of others and concludes with the notion that ?California would have been, and would be today, a different place indeed if people had done more of their own work.?(276) While this supposition may be true, its economic determinism undermines other important factors on which he eloquently elaborates, such as religion and law. Ironically, in his description of native Californian culture, Monroy becomes victim of the same creation of the ?other? for which he chastises Spanish and Anglo cultures. His unconvincing arguments about Indian life and his reductive adherence to labor analysis ultimately detract from his work; however, he successfully provokes the reader to explore the complexities and contradictions of a particular historical era.
“Here was a population, low-class and mostly foreign, hanging always on the verge of starvation, and dependent for its opp...
George Fitzhugh’s, Cannibals All (Excerpt) is a primary document that appropriately argues that it is in the United State’s best intentions to preserve negro slavery across the South and the rest of the country in effort to sustain better lives for American negroes. Frederick Douglass argues in his piece, Narrative of the Life of Frederick Douglass, An American Slave that society is responsible for shaping the negro community into slavery, and that abolition is necessary to remove that from existence. The author, Fitzhugh is a considerably significant individual who has a strong political background and is recognized for pro-slavery theology, influencing him to be a prominent figure in the context of arguing for the justification of slavery.
When describing native Brazilian people in his 1580 essay, “Of Cannibals,” Michel de Montaigne states, “Truly here are real savages by our standards; for either they must be thoroughly so, or we must be; there is an amazing distance between their character and ours” (158). Montaigne doesn’t always maintain this “amazing” distance, however, between savages and non-savages or between Brazilians and Europeans; he first portrays Brazilians as non-barbaric people who are not like Europeans, then as non-barbarians who best embody traditional European values, and finally as barbarians who are diametrically opposed to Europeans.
Michel de Montaigne was a French essayist and “skeptic” who wrote several pieces through his lifetime including, “On Cannibals” in 1570. The discovery of people in the “New World” shocked Montaigne for learning that people live and think so differently in a society that doesn’t follow Christianity. The news coerced Montaigne to compare the native’s culture to European’s culture in order to gain a new perspective on his culture. By looking at the lives of the ‘cannibals’ in the “New World”, Montaigne was able to use them as a means of criticizing the practices of the Church and political leaders of his own time.
Edgar Allan Poe’s “The Cask of Amontillado” is a horror story about revenge and murder that occurred half a century ago. Through the haunting confession of the narrator, Montresor, the reader is able to feel what Fortunato had endured half a century ago. In this tale of revenge and murder the dark, damp, and bone-filled catacombs provide a contrast to life during the “madness of the carnival” (553).