The expansion of Spain's territory took place under the Catholic Monarchs Isabella I of Castile and her husband Ferdinand II of Aragon, whose marriage marked the beginning of Spanish power beyond the Iberian Peninsula. They pursued a policy of joint rule of their kingdoms and created the initial stage of a single Spanish monarchy, completed under the eighteenth-century Bourbon monarchs. The first expansion of territory was the conquest of the Muslim Emirate of Granada on 1 January 1492, the culmination of the Christian Reconquest of the Iberian Peninsula, held by the Muslims since 711. On 31 March 1492, the Catholic Monarch ordered the expulsion of the Jews in Spain who refused to convert to Christianity. On 12 October 1492, Genoese mariner Christopher Columbus made landfall in the Western Hemisphere, and in 1493 permanent Spanish settlement of the Americas began.[4]
It wasn't until[when?] Spanish expansion into modern-day Mexico that Spanish explorers were able to find wealth on the scale that they had been hoping for. Unlike Spanish expansion in the Caribbean, which involved limited armed combat and sometimes the participation of indigenous allies, the conquest of central Mexico was protracted and necessitated indigenous allies who chose to participate for their own purposes. The conquest of the Aztec Empire involved the combined effort of armies from many indigenous allies, spearheaded by a small Spanish force of conquistadors. The Aztecs did not govern over an empire in the conventional sense, but were the hegemons of a confederation of dozens of city-states, tribes and other polities; the status of each varied from harshly subjugated to closely allied. The Spaniards persuaded the leaders of Aztec vassals and Tlaxcala (a city-state never conquered by the Aztecs), to ally with them against the Aztecs. Through such methods, the Spaniards came to accumulate a massive force of thousands, perhaps tens of thousands of indigenous warriors. Records of the conquest of central Mexico include accounts by the expedition leader Hernn Corts, Bernal Daz del Castillo and other Spanish conquistadors, indigenous allies from the city-states altepetl of Tlaxcala, Texcoco, and Huexotzinco. In addition, indigenous accounts were written by the defeated from the Aztec capital, Tenochtitlan, a case of history being written by those other than the victors.[20][21][22]
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The indigenous populations in the Caribbean became the focus of the crown in its roles as sovereigns of the empire and patron of the Catholic Church. Spanish conquerors holding grants of indigenous labor in encomienda ruthlessly exploited them. A number of friars in the early period came to the vigorous defense of the indigenous populations, who were new converts to Christianity. Prominent Dominican friars in Santo Domingo, especially Antonio de Montesinos and Bartolom de las Casas denounced the maltreatment and pressed the crown to act to protect the indigenous populations. The crown enacted Laws of Burgos (1513) and the Requerimiento to curb the power of the Spanish conquerors and give indigenous populations the opportunity to peacefully embrace Spanish authority and Christianity. Neither was effective in its purpose. Las Casas was officially appointed Protector of the Indians and spent his life arguing forcefully on their behalf. The New Laws of 1542 were the result, limiting the power of encomenderos, the private holders of grants to indigenous labor previously held in perpetuity. The crown was open to limiting the inheritance of encomiendas in perpetuity as a way to extinguish the coalescence of a group of Spaniards impinging on royal power. In Peru, the attempt of the newly appointed viceroy, Blasco Nez Vela, to implement the New Laws so soon after the conquest sparked a revolt by conquerors against the viceroy and the viceroy was killed in 1546.[81] In Mexico, Don Martn Corts, the son and legal heir of conqueror Hernn Corts, and other heirs of encomiendas led a failed revolt against the crown. Don Martn was sent into exile, while other conspirators were executed.[82]
The conquest of the Aztec and Inca empires ended their sovereignty over their respective territorial expanses, replaced by the Spanish Empire, and indigenous religious beliefs and practices were suppressed and populations converted to Christianity. The Spanish Empire could not have ruled these vast territories and dense indigenous populations without utilizing the existing indigenous political and economic structures at the local level. A key to this was the cooperation between most indigenous elites with the new ruling structure. The Spanish recognized indigenous elites as nobles and gave them continuing standing in their communities. Indigenous elites could use the noble titles don and doa, were exempt from the head-tax, and could entail their landholdings into cacicazgos.[83] These elites played an intermediary role between the Spanish rulers and indigenous commoners. Since in central and southern Mexico (Mesoamerica) and the highland Andes indigenous peoples had existing traditions of payment of tribute and required labor service, the Spanish could tap into these systems to extract wealth. There were few Spaniards and huge indigenous populations, so utilizing indigenous intermediaries was a practical solution to the incorporation of the indigenous population into the new regime of rule. By maintaining hierarchical divisions within communities, indigenous noblemen were the direct interface between the indigenous and Spanish spheres and kept their positions so long as they continued to be loyal to the Spanish crown.[84][85][86][87][88]
Spanish settlers sought to live in towns and cities, with governance being accomplished through the town council or Cabildo. The cabildo was composed of the prominent residents (vecinos) of the municipality, so that governance was restricted to a male elite, with majority of the population exercising power. Cities were governed on the same pattern as in Spain and in the Indies the city was the framework of Spanish life. The cities were Spanish and the countryside indigenous.[114] In areas of previous indigenous empires with settled populations, the crown also melded existing indigenous rule into a Spanish pattern, with the establishment of cabildos and the participation of indigenous elites as officials holding Spanish titles. There were a variable number of councilors (regidores), depending on the size of the town, also two municipal judges (alcaldes menores), who were judges of first instance, and also other officials as police chief, inspector of supplies, court clerk, and a public herald.[115] They were in charge of distributing land to the neighbors, establishing local taxes, dealing with the public order, inspecting jails and hospitals, preserving the roads and public works such as irrigation ditches and bridges, supervising public health, regulating festive activities, monitoring market prices, or the protection of Indians.[116]
As the empire expanded into areas of less dense indigenous populations, the crown created a chain of presidios, military forts or garrisons, that provided Spanish settlers protection from Indian attacks. In Mexico during the sixteenth-century Chichimec War guarded the transit of silver from the mines of Zacatecas to Mexico City. As many as 60 salaried soldiers were garrisoned in presidios.[124] Presidios had a resident commanders, who set up commercial enterprises of imported merchandise, selling it to soldiers as well as Indian allies.[125]
The other frontier institution was the religious mission to convert the indigenous populations. Missions were established with royal authority through the Patronato real. The Jesuits were effective missionaries in frontier areas until their expulsion from Spain and its empire in 1767. The Franciscans took over some former Jesuit missions and continued the expansion of areas incorporated into the empire. Although their primary focus was on religious conversion, missionaries served as "diplomatic agents, peace emissaries to hostile tribes ... and they were also expected to hold the line against nomadic nonmissionary Indians as well as other European powers."[126] On the frontier of empire, Indians were seen as sin razn, ("without reason"); non-Indian populations were described as gente de razn ("people of reason"), who could be mixed-race castas or black and had greater social mobility in frontier regions.[127]
In areas of dense, stratified indigenous populations, especially Mesoamerica and the Andean region, Spanish conquerors awarded perpetual private grants of labor and tribute to particular indigenous settlements, in encomienda they were in a privileged position to accumulate private wealth. Spaniards had some knowledge of the existing indigenous practices of labor and tribute, so that learning in more detail what tribute particular regions delivered to the Aztec Empire prompted the creation of Codex Mendoza, a codification for Spanish use. The rural regions remained highly indigenous, with little interface between the large numbers of indigenous and the small numbers of the Repblica de Espaoles, which included Blacks and mixed-race castas. Tribute goods in Mexico were most usually lengths of cotton cloth, woven by women, and maize and other foodstuffs produced by men. These could be sold in markets and thereby converted to cash. In the early period for Spaniards, formal ownership of land was less important than control of indigenous labor and receiving tribute. Spaniards had seen the disappearance of the indigenous populations in the Caribbean, and with that, the disappearance of their main source of wealth, propelling Spaniards to expand their regions of control. With the conquests of the Aztec and Inca empires, large numbers of Spaniards emigrated from the Iberian peninsula to seek their fortune or to pursue better economic conditions for themselves. The establishment of large, permanent Spanish settlements attracted a whole range of new residents, who set up shop as carpenters, bakers, tailors and other artisan activities. be457b7860
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