1) The Spanish conquistadors forced the natives in Latin America to convert to Christianity but the natives continued practicing their ancestral religions underground in secret.
2) Over time, the Catholic Church came to a compromise with the natives where they embraced Christian symbols while the Church ignored the continuing pagan practices.
3) Elián González was a young Cuban boy whose mother died trying to reach the U.S. by boat. He became embroiled in an international custody dispute between his relatives in the U.S. and his father in Cuba.
A glimpse at the Future of Media presented to the Media and Entrepreneurship Students at the Digital Arts and Entertainment Lab at Georgia State University
Modern Media Conference 19th September 2014 "Think like a dj final final.pptxl"Derek Woodgate
Think Like a DJ…and Remix Your Chosen Field
Whether you’re a musician, a journalist, a filmmaker…all forms of media now have worldwide audiences thanks to digital technology. But what does this mean for you? How can you brand yourself and your work so that it goes beyond Georgia to the world at large? Derek Woodgate is a futurist: which means that he won’t tell you not how to keep up with changes in your field. Instead, he’ll tell you how you can reconceptualize how you think about your chosen media profession. And soon, you will be the change and the world will follow.
1 The Pueblo Revolt, 1680 Kevin M. Gannon (2013) IssueMargaritoWhitt221
1
The Pueblo Revolt, 1680
Kevin M. Gannon (2013) Issues and Controversies in History.
Were the Pueblo Indians Justified in Rebelling Against the Spanish?
The Issue
The 1680 Pueblo Revolt in the Spanish colony of New Mexico was the first—and only—
successful rebellion of Native American peoples against the Europeans who ruled them by force
during the colonial period of American history. Spanish colonizers and their Pueblo subjects
embraced diametrically opposed beliefs about the world and their place within it; the tensions
that sprang from this opposition would culminate in an extraordinary outbreak of violence and
insurrection in the summer of 1680. The Spanish believed that their colonial presence in New
Mexico was eminently justifiable, and that Spanish colonization was a mandate from God. To
the Pueblo, the Spanish used religious conversion as a vehicle of oppression, abused the native
population, and were powerless to protect the Pueblos from the numerous threats they faced to
their very survival.
• Arguments that the Spanish Presence in New Mexico Was Legitimate and Just: The
Spanish justified their conquests in the “New World” by arguing that the conversion of
Native Americans to Roman Catholicism was of paramount importance—the true Word
of God was being spread, and Indian souls were saved. Inherent in this view was a belief
that indigenous Americans were inferior to Europeans. By demonstrating the proper ways
to exploit the bountiful resources of the Americas (including plentiful amounts of silver)
and to worship the Christian God, the Spanish were undertaking a mission to “civilize”
what they saw as backwards, ignorant, and savage Indians.
• Arguments that the Spanish Presence in New Mexico Was Intolerable and that the
Spanish Must be Expelled by the Pueblo: For decades, the Pueblo had seen their land
and people mercilessly exploited by the Spanish. The Spanish had forced the Pueblo to
give them a share of their crops and other goods, leaving them with scant provisions to
sustain themselves and their families. The efforts of the Spanish Franciscan priests to
convert them to Catholicism also meant the often violent suppression of their native
religious practices. The Franciscans’ message of a loving and merciful Christian God did
not match the harsh and violent reality of Spanish colonization, which seemed to grow
worse over time.
Background
For Pedro Hidalgo, August 10, 1680, started out as probably most days did. A Spanish soldier,
Hidalgo served as a one-man security detail for Fray Juan Pío, a Franciscan missionary to the
Indians of the Tesuque Pueblo, one of many native pueblos in the Rio Grande region claimed by
the Spanish as part of the colony of New Mexico. Early in the morning, Hidalgo and Pío had set
out from the capital of Santa Fe toward Tesuque, where the priest was to say mass. At dawn, the
two Spaniards reached the pueblo, only to find it empty; even the livestock was gon ...
98 Ibid., 227.99 Prior to the Supreme Court decision, California.docxblondellchancy
98 Ibid., 227.
99 Prior to the Supreme Court decision, California had plugged the contracting loophole to restrict the use of contracts. Ibid., 231-32.
100 Ibid., 231.
101 Ibid., 233.
102 Ibid., 233-34.
103 Ibid., 235.
104 Ibid., 241—43.
105 Yung, Chang, and Lai, Chinese American Voices, 76.
106 Ibid.
107 Ibid., 78.
108 Rick Baldoz, The Third Asiatic Invasion: Empire and Migration in Filipino America, 1898-1946 (New York: New York University Press, 2011), 140.
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174 Response and Resistance
Americanization, Modernity, and the Second Generation through the 1930s
In 1926, the journal Survey Graphic featured the autobiography of Kazuo Kawai, a young Japanese American who had immigrated to the United States at the age of six. Although not native-born, he was presented as an exemplar of the second-generation experience. Kawai said that life as an Am^icanized person ofjapanese ancestry had been difficult and confusing. During his high school years, he identified with American culture and did not connect with 5 classmates whom he viewed as overly ’Japanesy" In college, however, where he was no -longer surrounded by other Japanese Americans, he grew increasingly self-conscious about &his racial "otherness.” "[For] the first time," said Kawai:
I felt myself becoming identified with Japan, and began to realize that I was Japanese ...What would I be able to do in Japan?... I couldn't speak the language except for a silly baby-talk ... I didn't know any of the customs or traditions of Japan/'1 He continued, “Where did I belong?... in language, in thought, in ideals, in custom, in everything, I was American. But America wouldn't have me... Once I was American, but America made a foreigner out of me—Not a Japanese, but a foreigner—a foreigner to any country for I am just as much a foreigner to Japan as to America.2
Such sentiments were common among young Asian Americans―both U.S. and foreign ,born~during the early twentieth century For the most part, they considered themselves American, but in the course of their lives, came to realize that their ethnic backgrounds and /. "OrientaT faces impeded their full belonging in American society
This chapter examines the Eves of Asian Americans against the backdrop of modernity U jn the early twentieth century with a focus on issues such as education, work, politics, racism, / popular culture, and generational relations. It pays particular attention to young Asian Americans, mainly second-generation Japanese Americans (Nisei) and Chinese Americans, whose experiences have been the most widely documented, although the lives of U.S.-born and /or young Filipinos, Koreans, South Asians, and Asian Americans of mixed parentage will also be considered. The chapter will discuss the pressures and challenges that young 'Asian Americans faced, whether from their own families and ethnic communities or the
# Modernity and the Second Generation Modernity and the Second Generation 177
larger society ...
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