New Worlds in the Americas: Labor, Commerce, and the Columbian Exchange Quiz

PDF page 67: Black Legend Spain’s reputation as bloodthirsty conquistadors Calvinism a branch of Protestantism started by John Calvin, emphasizing human powerlessness before an omniscient God and stressing the idea of predestination Columbian Exchange the movement of plants, animals, and diseases across the Atlantic due to European exploration of the Americas commodification the transformation of something—for example, an item of ritual significance—into a commodity with monetary value encomienda legal rights to native labor as granted by the Spanish crown Hispaniola the island in the Caribbean, present-day Haiti and Dominican Republic, where Columbus landed on his first voyage to the Americas and established a Spanish colony indulgences documents for purchase that absolved sinners of their errant behavior joint stock company a business entity in which investors provide the capital and assume the risk in order to reap significant returns mercantilism the protectionist economic principle that nations should control trade with their colonies to ensure a favorable balance of trade mourning wars raids or wars that tribes waged in eastern North America in order to replace members lost to smallpox and other diseases Pilgrims Separatists, led by William Bradford, who established the first English settlement in New England privateers sea captains to whom the British government had given permission to raid Spanish ships at will probanza de mérito proof of merit: a letter written by a Spanish explorer to the crown to gain royal patronage Protestant Reformation the schism in Catholicism that began with Martin Luther and John Calvin in the early sixteenth century Puritans a group of religious reformers in the sixteenth and seventeenth centuries who wanted to “purify” the Church of England by ridding it of practices associated with the Catholic Church and advocating greater purity of doctrine and worship Roanoke the first English colony in Virginia, which mysteriously disappeared sometime between 1587 and 1590 Separatists a faction of Puritans who advocated complete separation from the Church of England smallpox a disease that Europeans accidentally brought to the New World, killing millions of Native Americans, who had no immunity to the disease sugarcane one of the primary crops of the Americas, which required a tremendous amount of labor to cultivate

PDF page 62: Physical power—to work the fields, build villages, process raw materials—is a necessity for maintaining a society. During the sixteenth and seventeenth centuries, humans could derive power only from the wind, water, animals, or other humans. Everywhere in the Americas, a crushing demand for labor bedeviled Europeans because there were not enough colonists to perform the work necessary to keep the colonies going. Spain granted encomiendas—legal rights to native labor—to conquistadors who could prove their service to the crown. This system reflected the Spanish view of colonization: the king rewarded successful conquistadors who expanded the empire. Some native peoples who had sided with the conquistadors, like the Tlaxcalan, also gained encomiendas; Malintzin, the Nahua woman who helped Cortés defeat the Mexica, was granted one. The Spanish believed native peoples would work for them by right of conquest, and, in return, the Spanish would bring them Catholicism. In theory the relationship consisted of reciprocal obligations, but in practice the Spaniards ruthlessly exploited it, seeing native people as little more than beasts of burden. Convinced of their right to the land and its peoples, they sought both to control native labor and to impose what they viewed as correct religious beliefs upon the land’s inhabitants. Native peoples everywhere resisted both the labor obligations and the effort to change their ancient belief systems. Indeed, many retained their religion or incorporated only the parts of Catholicism that made sense to them. The system of encomiendas was accompanied by a great deal of violence (Figure 2.14). One Spaniard, Bartolomé de Las Casas, denounced the brutality of Spanish rule. A Dominican friar, Las Casas had been one of the earliest Spanish settlers in the Spanish West Indies. In his early life in the Americas, he enslaved Native people and was the recipient of an encomienda. However, after witnessing the savagery with which encomenderos (recipients of encomiendas) treated the native people, he reversed his views. In 1515, Las Casas released his enslaved natives, gave up his encomienda, and began to advocate for humane treatment of native peoples. He lobbied for new legislation, eventually known as the New Laws, which would eliminate slavery and the encomienda system.

PDF page 62: Physical power—to work the fields, build villages, process raw materials—is a necessity for maintaining a society. During the sixteenth and seventeenth centuries, humans could derive power only from the wind, water, animals, or other humans. Everywhere in the Americas, a crushing demand for labor bedeviled Europeans because there were not enough colonists to perform the work necessary to keep the colonies going. Spain granted encomiendas—legal rights to native labor—to conquistadors who could prove their service to the crown. This system reflected the Spanish view of colonization: the king rewarded successful conquistadors who expanded the empire. Some native peoples who had sided with the conquistadors, like the Tlaxcalan, also gained encomiendas; Malintzin, the Nahua woman who helped Cortés defeat the Mexica, was granted one. The Spanish believed native peoples would work for them by right of conquest, and, in return, the Spanish would bring them Catholicism. In theory the relationship consisted of reciprocal obligations, but in practice the Spaniards ruthlessly exploited it, seeing native people as little more than beasts of burden. Convinced of their right to the land and its peoples, they sought both to control native labor and to impose what they viewed as correct religious beliefs upon the land’s inhabitants. Native peoples everywhere resisted both the labor obligations and the effort to change their ancient belief systems. Indeed, many retained their religion or incorporated only the parts of Catholicism that made sense to them. The system of encomiendas was accompanied by a great deal of violence (Figure 2.14). One Spaniard, Bartolomé de Las Casas, denounced the brutality of Spanish rule. A Dominican friar, Las Casas had been one of the earliest Spanish settlers in the Spanish West Indies. In his early life in the Americas, he enslaved Native people and was the recipient of an encomienda. However, after witnessing the savagery with which encomenderos (recipients of encomiendas) treated the native people, he reversed his views. In 1515, Las Casas released his enslaved natives, gave up his encomienda, and began to advocate for humane treatment of native peoples. He lobbied for new legislation, eventually known as the New Laws, which would eliminate slavery and the encomienda system.

PDF page 62: Physical power—to work the fields, build villages, process raw materials—is a necessity for maintaining a society. During the sixteenth and seventeenth centuries, humans could derive power only from the wind, water, animals, or other humans. Everywhere in the Americas, a crushing demand for labor bedeviled Europeans because there were not enough colonists to perform the work necessary to keep the colonies going. Spain granted encomiendas—legal rights to native labor—to conquistadors who could prove their service to the crown. This system reflected the Spanish view of colonization: the king rewarded successful conquistadors who expanded the empire. Some native peoples who had sided with the conquistadors, like the Tlaxcalan, also gained encomiendas; Malintzin, the Nahua woman who helped Cortés defeat the Mexica, was granted one. The Spanish believed native peoples would work for them by right of conquest, and, in return, the Spanish would bring them Catholicism. In theory the relationship consisted of reciprocal obligations, but in practice the Spaniards ruthlessly exploited it, seeing native people as little more than beasts of burden. Convinced of their right to the land and its peoples, they sought both to control native labor and to impose what they viewed as correct religious beliefs upon the land’s inhabitants. Native peoples everywhere resisted both the labor obligations and the effort to change their ancient belief systems. Indeed, many retained their religion or incorporated only the parts of Catholicism that made sense to them. The system of encomiendas was accompanied by a great deal of violence (Figure 2.14). One Spaniard, Bartolomé de Las Casas, denounced the brutality of Spanish rule. A Dominican friar, Las Casas had been one of the earliest Spanish settlers in the Spanish West Indies. In his early life in the Americas, he enslaved Native people and was the recipient of an encomienda. However, after witnessing the savagery with which encomenderos (recipients of encomiendas) treated the native people, he reversed his views. In 1515, Las Casas released his enslaved natives, gave up his encomienda, and began to advocate for humane treatment of native peoples. He lobbied for new legislation, eventually known as the New Laws, which would eliminate slavery and the encomienda system.

PDF page 62: Physical power—to work the fields, build villages, process raw materials—is a necessity for maintaining a society. During the sixteenth and seventeenth centuries, humans could derive power only from the wind, water, animals, or other humans. Everywhere in the Americas, a crushing demand for labor bedeviled Europeans because there were not enough colonists to perform the work necessary to keep the colonies going. Spain granted encomiendas—legal rights to native labor—to conquistadors who could prove their service to the crown. This system reflected the Spanish view of colonization: the king rewarded successful conquistadors who expanded the empire. Some native peoples who had sided with the conquistadors, like the Tlaxcalan, also gained encomiendas; Malintzin, the Nahua woman who helped Cortés defeat the Mexica, was granted one. The Spanish believed native peoples would work for them by right of conquest, and, in return, the Spanish would bring them Catholicism. In theory the relationship consisted of reciprocal obligations, but in practice the Spaniards ruthlessly exploited it, seeing native people as little more than beasts of burden. Convinced of their right to the land and its peoples, they sought both to control native labor and to impose what they viewed as correct religious beliefs upon the land’s inhabitants. Native peoples everywhere resisted both the labor obligations and the effort to change their ancient belief systems. Indeed, many retained their religion or incorporated only the parts of Catholicism that made sense to them. The system of encomiendas was accompanied by a great deal of violence (Figure 2.14). One Spaniard, Bartolomé de Las Casas, denounced the brutality of Spanish rule. A Dominican friar, Las Casas had been one of the earliest Spanish settlers in the Spanish West Indies. In his early life in the Americas, he enslaved Native people and was the recipient of an encomienda. However, after witnessing the savagery with which encomenderos (recipients of encomiendas) treated the native people, he reversed his views. In 1515, Las Casas released his enslaved natives, gave up his encomienda, and began to advocate for humane treatment of native peoples. He lobbied for new legislation, eventually known as the New Laws, which would eliminate slavery and the encomienda system.

PDF page 63: Native peoples were not the only source of cheap labor in the Americas; by the middle of the sixteenth century, Africans formed an important element of the labor landscape, producing the cash crops of sugar and tobacco for European markets. Europeans viewed Africans as non-Christians, which they used as a justification for enslavement. Denied control over their lives, enslaved people endured horrendous conditions. At every opportunity, they resisted enslavement, and their resistance was met with violence. Indeed, physical, mental, and sexual violence formed a key strategy among European slaveholders in their effort to assert mastery and impose their will. The Portuguese led the way in the evolving transport of captive enslaved people across the Atlantic; slave “factories” on the west coast of Africa, like Elmina Castle in Ghana, served as holding pens for enslaved people brought from Africa’s interior. In time, other European imperial powers would follow in the footsteps of the Portuguese by constructing similar outposts on the coast of West Africa.

PDF page 63: Native peoples were not the only source of cheap labor in the Americas; by the middle of the sixteenth century, Africans formed an important element of the labor landscape, producing the cash crops of sugar and tobacco for European markets. Europeans viewed Africans as non-Christians, which they used as a justification for enslavement. Denied control over their lives, enslaved people endured horrendous conditions. At every opportunity, they resisted enslavement, and their resistance was met with violence. Indeed, physical, mental, and sexual violence formed a key strategy among European slaveholders in their effort to assert mastery and impose their will. The Portuguese led the way in the evolving transport of captive enslaved people across the Atlantic; slave “factories” on the west coast of Africa, like Elmina Castle in Ghana, served as holding pens for enslaved people brought from Africa’s interior. In time, other European imperial powers would follow in the footsteps of the Portuguese by constructing similar outposts on the coast of West Africa.

PDF page 64: Las Casas estimated that by 1550, there were fifty thousand enslaved people on Hispaniola. However, it is a mistake to assume that during the very early years of European exploration all Africans came to America as captives; some were free men who took part in expeditions, for example, serving as conquistadors alongside Cortés in his assault on Tenochtitlán. Nonetheless, African slavery was one of the most tragic outcomes in the emerging Atlantic World.

PDF page 64: The economic philosophy of mercantilism shaped European perceptions of wealth from the 1500s to the late 1700s. Mercantilism held that only a limited amount of wealth, as measured in gold and silver bullion, existed in the world. In order to gain power, nations had to amass wealth by mining these precious raw materials from their colonial possessions. During the age of European exploration, nations employed conquest, colonization, and trade as ways to increase their share of the bounty of the New World. Mercantilists did not believe in free trade, arguing instead that the nation should control trade to create wealth. In this view, colonies existed to strengthen the colonizing nation. Mercantilists argued against allowing their nations to trade freely with other nations.

PDF page 64: Colonial mercantilism, which was basically a set of protectionist policies designed to benefit the nation, relied on several factors: colonies rich in raw materials, cheap labor, colonial loyalty to the home government, and control of the shipping trade. Under this system, the colonies sent their raw materials, harvested by enslaved laborers or native workers, back to their mother country. The mother country sent back finished materials of all sorts: textiles, tools, clothing. The colonists could purchase these goods only from their mother country; trade with other countries was forbidden.

PDF page 64: Spain’s mercantilist ideas guided its economic policy. Every year, enslaved laborers or native workers loaded shipments of gold and silver aboard Spanish treasure fleets that sailed from Cuba for Spain. These ships groaned under the sheer weight of bullion, for the Spanish had found huge caches of silver and gold in the New World. In South America, for example, Spaniards discovered rich veins of silver ore in the mountain called Potosí and founded a settlement of the same name there. Throughout the sixteenth century, Potosí was a boom town, attracting settlers from many nations as well as native people from many different cultures.

PDF page 64: The 1500s and early 1600s also introduced the process of commodification to the New World. American silver, tobacco, and other items, which were used by native peoples for ritual purposes, became European commodities with a monetary value that could be bought and sold. Before the arrival of the Spanish, for example, the Inca people of the Andes consumed chicha, a corn beer, for ritual purposes only. When the Spanish discovered chicha, they bought and traded for it, turning it into a commodity instead of a ritual substance. Commodification thus recast native economies and spurred the process of early commercial capitalism. New World resources, from plants to animal pelts, held the promise of wealth for European imperial powers.

PDF page 65: Of all the commodities in the Atlantic World, sugar proved to be the most important. Indeed, sugar carried the same economic importance as oil does today. European rivals raced to create sugar plantations in the Americas and fought wars for control of some of the best sugar production areas. Although refined sugar was available in the Old World, Europe’s harsher climate made sugarcane difficult to grow, and it was not plentiful. Columbus brought sugar to Hispaniola in 1493, and the new crop was growing there by the end of the 1490s. By the first decades of the 1500s, the Spanish were building sugar mills on the island. Over the next century of colonization, Caribbean islands and most other tropical areas became centers of sugar production.