(By Nelson Santana. Submitted on Wednesday, October 5th as a class assignment.)
Ignorance is a double-edged sword that has been used time and again to justify the illegal and immoral actions of society’s protagonists. The concept of human rights has been in existence since the beginning of time. On the other hand, each society has its own views of human rights. For example, the United States “Declaration of Independence” states that “all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness;” unfortunately the “Declaration of Independence” only had white men in mind when it was written, and the people of African descent who at the time were enslaved were viewed as folks not worthy of being equal, human, or having a soul.
Bartolomé de las Casas was born in Spain and thus was the product of a feudal society based on a hierarchy with God on top, followed by angels and archangels; human clergymen: the pope, bishops, priests; Christian human beings: monarchs, noblemen, peasants; non-Christians and non-Europeans; and at the bottom were those who were not Christian or not worthy of having a soul: indigenous population of the Americas and the African slaves. One could easily argue that Bartolomé de las Casas was born ahead of his time, but that would be an unjust understatement as de las Casas was actually a European imperialist who later transformed into a brave rebel – but remained a religious imperialist – who realized the errors of mankind and championed human rights, hence making him one of the first Europeans to fight for the rights of the indigenous population in the Americas.
De las Casas is the prototypical hero found in countless books and films. Rodrigo Mendoza, a fictional character played by Robert De Niro in the film The Mission, was a mercenary and slaver, whom much like de las Casas, benefitted from the capitalistic Spanish enslavement of the indigenous population of the Americas. De las Casas’ first encounter with a native of the Americas happened in 1498 or 1499 when his father, the merchant Pedro de las Casas, presented the young person to his son (Knight: xviii). One cannot fight for a cause without having knowledge of what he or she is fighting for; therefore it was crucial for de las Casas to have been in close proximity to an indigenous person at home in Spain and afterward meet that same person in Hispaniola. Prior to being ordained a priest, de las Casas “had already amassed enough wealth” as a major supplier of food, cattle and slaves (Knight: xx). Hence, it is safe to assume that de las Casas was in a comfortable position to argue for human rights, as he did not need to worry about feeding his family as he had already accumulated sufficient wealth to last him a lifetime.
People are not born heroes and activists, but rather the life experience of a person molds him or her into what that person is to become in the future. It is only after witnessing firsthand the inhumane treatment of the indigenous population in Hispaniola that de las Casas decides to become their champion by bringing awareness to the Spanish Crown about the harsh treatment. He argued, “…wherein the Christians entered and began the devastations and perditions of these nations, and first destroyed them and wiped the land clean of inhabitants, these Christians began to take the women and children of the Indians to serve them and use them will (Knight: 8).”
Many Spaniards did not believe the people they set out to colonize had a soul. De las Casas too shared this sentiment as he “saw himself as coming from a culturally superior world with a divine mandate to impose a set of ideas and beliefs on the less privileged colonized (Castro: 178).” Unfortunately, according to Article 16 of the United Nation’s “Universal Declaration of Human Rights,” de las Casas deprived the indigenous population of their right to freedom of thought, conscience and religion when he imposed Christianity on them, thus leading the way to imperialism.
At the time, the Spaniards equated the indigenous population to edible animals and in one of de las Casas’ accounts about a Spaniard and his men he wrote, “…he would not feed the ten or even twenty thousand men that he took with him, he gave them leave to eat the Indians that they captured… where in his presence children would be slain and cooked, and a man would be slain for his hands alone and his feet, which were considered to be a delicacy (Knight: 42).” These glorified conquerors were in actuality cannibalistic barbarians who butchered women and children as though they were insignificant beasts wandering the “New World.” Again, this act of brutality goes against the human rights law set forth by “The Universal Declaration of Human Rights” as it violated Article 1: “all human beings are free and equal in dignity and rights;” Article 3: “right to life, liberty and security of person;” and Article 4, which prohibits slavery and servitude, among many other articles that are in violation of the laws set forth by the United Nations.
Though some critics would argue that de las Casas was a walking contradiction as he “believed in wars” and “believed in slavery (Knight: xxx),” he was a product of his time who still managed to challenge the status quo. It is important to note that although some of his beliefs would have been in violation of today’s “Universal Declaration of Human Rights,” nevertheless he risked his neck fighting for a group of people he set out to “save” via his evangelization campaign. Though he originally proposed the idea of enslaving Africans as opposed to the indigenous population, he would later see the error of this Eurocentric logic and “repudiate his support for the forced enslavement of Africans (Knight: xxx).”
Las Casas was a champion of human rights. Daniel Castro writes, “Perhaps his most significant contribution to the historical reality of Indoamerica was his tenacity in defending that most important of human rights, the right to life (Castro: 183).” He continues, “…he must be recognized as an important precursor of the prevailing move toward a wider understanding and application of the doctrine of human rights.” Though de las Casas was influential in the betterment of the treatment toward the indigenous, his case was somewhat similar to the situation in the United States during the 1850s-1860s with the culmination of the U.S. Civil War. In the industrialized North, there was no longer a demand for slavery, and even the South – though at a much slower rate – was coming to the realization that the labor of African slaves was no longer beneficial to its economy; this of course was well documented in The Impending Crisis of the South, a book written by the southerner Hinton Rowan Helper who argued the aforementioned. Rewind back to 300 years earlier when the Spanish colonizers realized that perhaps de las Casas was right about the evil of the enslavement of the indigenous population; but not because they had a soul, but rather due to economic reasons. It did not take the conquistadores long to realize that the indigenous population was not suited for the labor their capitalist system required. The indigenous people of the Americas were depopulated 90 percent due to not being immune to European disease and more importantly the harsh labor the Spaniards forced them into. This is when the Spaniards decide to import slaves from Africa at the behest of de las Casas.
De las Casas was an imperialist who imposed his “superior” culture on that of the indigenous. As the lesser of two evils he managed to corrupt a society that was already intact; he provided the indigenous population with a second option: be saved or die; betray their culture and traditions and live with the shame; or suffer, be tortured and die. Either way, it was a no win situation for the original inhabitants of the Americas.
References:
Castro, Daniel. Another Face of Empire: Bartolomé de las Casas, Indigenous Rights, and Ecclesiastical Imperialism. Durham: Duke University Press, 2007.
Knight, Franklin W. An Account, Much Abbreviated, of the Destruction of the Indies. Indianapolis/Cambridge: Hackett Publishing Company, Inc., 2003.
“The Universal Declaration of Human Rights.” December 1948. The United Nations. 5 October 2011. <http://www.un.org/en/documents/udhr/>.