Podcasts about spanish crown

This Day in Legal History: Law of BurgosOn December 27, 1512, the Spanish Crown enacted the Laws of Burgos, marking one of the earliest attempts in European colonial history to regulate interactions between colonizers and indigenous peoples. These laws were implemented primarily in the Caribbean and aimed to address the mistreatment of indigenous populations following the Spanish conquests. They formalized the encomienda system, under which Spanish settlers were granted the right to indigenous labor in exchange for providing religious instruction and protection. The laws also sought to prevent outright abuse by prohibiting physical mistreatment and ensuring that indigenous people received basic sustenance and housing.The Laws of Burgos represented an acknowledgment of the moral and ethical issues raised by colonial expansion, partly influenced by the advocacy of figures like Dominican friar Antonio de Montesinos. However, their practical effectiveness was minimal. Enforcement mechanisms were weak, and colonial administrators often disregarded the rules. The encomienda system itself perpetuated exploitation, as it enabled settlers to maintain control over indigenous labor with little oversight.The laws mandated the conversion of indigenous peoples to Christianity, critics argue that this often served to further entrench colonial domination rather than protect cultural or spiritual rights. Over time, the failure of the Laws of Burgos to alleviate suffering led to further reforms, including the New Laws of 1542, which aimed to abolish the encomienda system altogether. The Laws of Burgos remain a significant moment in legal history for their attempt—however flawed—to impose moral constraints on imperial expansion.The Fifth Circuit Court of Appeals has reinstated a nationwide injunction against enforcing the Corporate Transparency Act (CTA), reversing a decision by a different panel of the same court just days earlier. The CTA, intended to combat money laundering, requires U.S. businesses formed before 2024 to disclose their beneficial owners by January 1, 2025. The law was challenged by Texas Top Cop Shop Inc., a firearms retailer, with representation from the Center for Individual Rights. A district court issued an injunction halting enforcement of the CTA on December 3.However, on December 23, the court's motions panel lifted the injunction, citing the government's strong likelihood of proving the CTA constitutional. This decision was overturned by a separate panel handling the case's merits, which reinstated the injunction to maintain the constitutional status quo until the appeal is fully resolved. The case, titled Texas Top Cop Shop v. Garland, underscores ongoing legal disputes over the balance between regulatory compliance and constitutional protections.If ever allowed to come into law, the CTA would mandate most U.S. entities, including corporations, LLCs, and similar structures, to report their beneficial owners—individuals who exercise substantial control or own at least 25% of the entity—to the Financial Crimes Enforcement Network (FinCEN). Exemptions apply to certain entities, such as large, publicly traded companies and those already subject to substantial federal oversight. The CTA's reporting requirements are designed to create a centralized registry of beneficial ownership information, accessible to law enforcement and regulatory agencies for investigative purposes. By implementing these measures, the CTA seeks to close gaps in corporate opacity and align U.S. practices with global anti-money laundering standards.Corporate Transparency Act Blocked by US Appeals Court AgainUS appeals court halts enforcement of anti-money laundering law | ReutersJudge Pauline Newman, the oldest active federal judge in the U.S., has accused the Federal Circuit of withholding documents related to her suspension to control the media narrative. In a filing with the U.S. Court of Appeals for the D.C. Circuit, Newman sought to unseal four documents she says highlight Chief Judge Kimberly Moore's and the Judicial Council's evolving demands for her medical records during their investigation into her fitness to serve. Newman argues that the documents, which include a gag order, do not contain sensitive information warranting secrecy and are critical to her due process claims. The Federal Circuit contends that sealing the documents is necessary to preserve fairness and protect broader procedural integrity, asserting that they will be released in due course. Newman, however, criticized the delays as unjustified, claiming they serve only to control public perception. She also alleged selective disclosures by the Judicial Council to favorably shape media coverage during the investigation. Represented by the New Civil Liberties Alliance, Newman continues to challenge her suspension, arguing that the D.C. Circuit has the authority to unseal the contested documents. The case underscores tensions over judicial transparency and due process rights.Newman Accuses Fed. Cir. of Concealing Files to Control MediaBioNTech has reached settlement agreements with the U.S. National Institutes of Health (NIH) and the University of Pennsylvania (Penn) over COVID-19 vaccine royalty disputes. The German company, partnered with Pfizer for vaccine production, will pay $791.5 million to the NIH and $467 million to Penn. Penn will dismiss its lawsuit, which alleged that BioNTech underpaid royalties for using mRNA technology developed by Nobel laureates at the university. Pfizer will reimburse BioNTech for portions of the payments: up to $170 million for Penn and $364.5 million for the NIH. The settlements include amendments to BioNTech's licensing agreements with both entities, committing to ongoing royalty payments as a low single-digit percentage of vaccine net sales. Additionally, they establish a framework for licensing the use of NIH and Penn patents in combination products. BioNTech stated that these settlements do not constitute an admission of liability.BioNTech enters settlement with US agency, UPenn over COVID vaccine royalties | ReutersThis week's closing theme is by Wolfgang Amadeus Mozart, one of the most celebrated composers of the Classical era, was a musical prodigy whose works remain timeless. Born in Salzburg in 1756, Mozart composed over 600 pieces, including symphonies, operas, chamber music, and sonatas, showcasing his unparalleled melodic genius and structural clarity. His works are renowned for their emotional depth and technical mastery, often blending elegance with playful innovation.Among his many compositions, the Piano Sonata No. 11 in A major, K. 331, holds a special place for its lyrical beauty. The first movement, Andante grazioso, is a theme with six variations that exemplifies Mozart's ingenuity in transforming a simple, graceful melody into a vibrant exploration of texture and expression. The movement's flowing lines and delicate ornamentation reflect Mozart's flair for creating music that is both technically demanding and deeply emotive.This sonata, likely composed around 1783, radiates a sense of intimacy and charm, making it a favorite in the piano repertoire. The Andante grazioso invites the listener into a world of serene elegance, embodying the Classical ideal of balance and refinement while hinting at the playful brilliance that defines much of Mozart's work. This week's closing theme reminds us of the enduring power of music to evoke beauty and joy through simplicity and artistry.Without further ado, Wolfgang Amadeus Mozart's Piano Sonata No. 11 in A major, K. 331, enjoy.  This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.minimumcomp.com/subscribe

In 1492 this freakin guy Christopher Columbus took his ass across the ocean blue looking for a western sea route to the lands of Asia and India (which he actually thought were the same place and same people). What transpired saw the Nina, the Pinta, the Santa Maria (Boats and Hoes) sail across the Atlantic, which granted hadn't really been attempted too often, and hit landfall in the Caribbean. Now this clown never set foot on the land that would become the United States, yet we have a city in Ohio, and had a recently renamed National Holiday in his honor. The guy had no idea he wasn't in India which is why Indigenous Peoples got saddled with the Indian moniker for so damn long. So he basically stumbles onto landfall and like a good colonizer it didn't take him long to make the locals life hell... Welcome to the Columbus episode. Sponsors: Flintts Mintshttps://www.flintts.com/ Promo code HISTORICALLYHIGH for 15% offAlso if you want to support the show there's a link below, or don't, whatever is cool with us, but it'd be a lot cooler if you did.Support the show

We are back to Spanish Florida after a long hiatus, with the story of St. Augustine, La Florida after the founding of the city and the slaughter of the Huguenots at Fort Caroline until the construction of the Castillo de San Marcos in the 1670s. The city would almost fail, and in 1607 the Spanish Crown ordered that it be shut down and that Spain withdraw from Florida all together. That order would be promptly rescinded when the English landed at Jamestown. It is a story of courageous Catholic evangelism, Indian wars, relentless epidemics, and pirates, climaxing in the raid of the dread pirate Robert Searles in 1668. That attack would, ironically, result in a renewed commitment by the Spanish government to sustaining the city which would ensure its long-term survival as the oldest continuing town in the United States. X/Twitter: @TheHistoryOfTh2 Facebook: The History of the Americans Podcast Selected references for this episode (Commission earned for Amazon purchases through the website) Carrie Gibson, El Norte: The Epic and Forgotten Story of Hispanic North America Michael Gannon (ed), The History of Florida Susan Richbourg Parker, "St. Augustine in the Seventeenth-Century: Capital of La Florida," The Florida Historical Quarterly, Winter 2014 Diana Reigelsperger, "Pirate, Priest, and Slave: Spanish Florida in the 1668 Searles Raid," The Florida Historical Quarterly, Winter 2014 List of Cuba–United States aircraft hijackings

In our final episode on the Spanish Inquisition, I cover its structure and organization. Specifically, I explain how the Spanish Crown, notably King Ferdinand, controlled the Inquisition for his purposes. Then I discuss the Acts of Faith or Autos de Fe as they were originally called, which were the large performances that were part sentencing and part executions. WebsitePatreon Support/Bonus EpisodesThis show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/5553835/advertisement

Welcome back to the Learn Spanish with Stories podcast by Lingo Mastery! We've arrived once more, this time with Season 3, to bring you the best in Spanish learning. This time, we want to travel across the world, away from Latin America… all the way to the Philippines, where a very interesting Spanish-related development happened between the 1500s and late 1800s – the colonization of these enchanting islands by the Spanish Crown.  In this episode, we want to tell you more about what consequences the Spanish influence brought to the Filipino culture, how they left their mark on religion but strangely not so much on the language, and what role the United States had to do in all of this (spoiler alert – it's not a pretty one)! Transcript of this episode is available at: https://podcast.lingomastery.com/listen/1171

March 23: Saint Turibius of Mogrovejo, Bishop 1538–1606 Optional Memorial; Liturgical Color: Violet (Lenten Weekday) Patron Saint of Latin American Bishops and native people's rights He died in the field six thousand miles from home Today's saint was the second Archbishop of the second most important city in Spain's Latin American empire in the 1500s. Lima, Peru, stood only behind Mexico City in importance to the Spanish Crown during the pinnacle of its colonial ambitions. So when Lima's first Archbishop died in 1575, the King of Spain, not the Pope, searched for a suitable candidate to send over sea and land to replace him. The King found his man close at hand, and he was more than suitable to the task. Turibius of Mogrovejo was a learned scholar of the law who held teaching and other posts in Spain's complex of Church and civil courts. Yet for all his learning, piety, faith, and energy, there was one huge obstacle to him being a bishop. Turibius was not a priest. He was not even a deacon. He was a very good, albeit unmarried, layman. The arrangement for centuries between Spain and the Holy See was that the Spanish Crown chose bishops while the Pope approved, or rejected, them. So after the Pope approved the appointment, over the candidate's fierce objections, Turibius received the four minor orders on four successive weeks, was ordained a deacon and then ordained a priest. He said his first Mass when he was over forty years old. About two years later, Turibius was consecrated as the new archbishop, and then sailed the ocean blue, arriving in Lima in May 1581. Archbishop Turibius was extraordinarily dedicated to his episcopal responsibilities. He exhausted himself on years-long visits to the parishes of his vast territory, which included present day Peru and beyond. He acquainted himself with the priests and people under his care. He convoked synods (large Church meetings) to standardize sacramental, pastoral, and liturgical practice. He produced an important trilingual catechism in Spanish and two native dialects, learned to preach in these indigenous dialects himself, and encouraged his priests to be able to hear confessions and preach in them as well. Archbishop Turibius' life also providentially intersected with the lives of other saints active in Peru at the same time, including Martin de Porres, Francisco Solano, and Isabel Flores de Oliva, to whom Turibius gave the name Rose when he confirmed her. She was later canonized as Saint Rose of Lima, the first saint born in the New World. Saints know saints. Archbishop Turibius was a fine example of a counter-reformation bishop, except that he did not serve in a counter-reformation place. That is, Peru was not split by the Catholic versus Protestant theological divisions wreaking such havoc in the Europe of that era. Saint Turibius implemented the reforms of the Council of Trent, not to combat heretics, but to simply make the Church healthier and holier, Protestants or no Protestants. From this perspective, the reforms of Trent were not a cure but an antidote. If Turibius' energy and holiness were motivated by any one thing besides evangelical fervor, it was his desire to make the Spanish colonists of Peru recover the integrity of their own baptisms. The indigenous population needed authentic examples of Christian living to respect and emulate, and few Spanish colonialists provided such models of right living. Saint Turibius' greatest enemy, then, was simply original sin, which returns to the battlefield every time a baby is born. After exhausting himself through total dedication to his responsibilities, Saint Turibius fell ill on the road and died at age sixty-seven in a small town far from home. His twenty-four years as Archbishop were a trial of strength. He had baptized and confirmed half a million souls, had trekked thousands of miles on narrow paths made for goats, had never neglected to say Mass, and did not accept any gifts in return for what he gave. Turibius was canonized in 1726 and named the Patron Saint of Latin American Bishops by Pope Saint John Paul II in 1983. Perhaps his unforeseen ordination explains his sustained fervor and drive. What came late was valued for having come at all. He bloomed late and bloomed beautifully, becoming the Spanish equivalent of his great contemporary, the Italian Saint Charles Borromeo. If a visitor searches for the tomb of the saintly Archbishop in the Cathedral of Lima today, he will not find it. There are only fragments of bones in a reliquary. His reputation for holiness was immediate and his relics were distributed far and wide after his death. He is in death as widely shared as he was in life, all the faithful wanting just a piece of the great man. In January 2018, Pope Francis prayed before the relics of Saint Turibius in Lima and invoked his memory in a talk to Peru's bishops. Saint Turibius did not, Pope Francis said, shepherd his diocese from behind a desk but was “a bishop with shoes worn out by walking, by constant travel, by setting out to preach the Gospel to all: to all places, on all occasions, without hesitation, reluctance, and fear.” Saint Turibius, we invoke your intercession to inspire all who share the gospel, in whatever form, to do so with ardor, skill, and charity, using all the means at their disposal, as you so powerfully did in your own life and ministry.

March 8: Saint John of God, Religious 1495–1550 Optional Memorial; Liturgical Color: White (Violet when Lenten Weekday) Patron Saint of hospitals, printers, the sick, and alcoholics He walked the fine line between madness and holiness There are many “Johns” who are saints, beginning with those found in Scripture itself: Saint John the Baptist, Saint John the Evangelist, Saint John of the Cross, Saint John Fisher, etc. The name John has also been taken by many popes. Today's John has the title “of God.” It is a simple and direct title. The word “God” conveys everything under God and everything that is God, without distinctions such as “of the Cross,” “of the Holy Name,” or “of the Infant Jesus.” Neither does it carry any hint of a homeland such as “of Assisi,” “of Calcutta,” or “of Padua.” All saints are “of God,” of course, but the plain title “of God” fits the personality, outlook, education, and simplicity of today's John very well. The name was not given to him posthumously. John said that the Infant Jesus gave him the name in a dream. A Spanish Bishop who personally knew John and his work ordered him to bear this appellation once he knew its divine origins. Saint John of God did not have the advantage of an excellent education. But what his mind lacked his heart supplied. He left his Portuguese home as a child in the care of a priest and went to neighboring Spain. From there he lived an itinerant life as a farmer, shepherd, adventurer, and then soldier. He travelled the length and breadth of Europe fighting in the service of kings and princes, mostly against Muslim Turks. Many years later he found his way back home and went to see if his parents were still alive. But he had been gone so long, and had left so young, that he could not even remember their names. An uncle told him that they had died. At this point, the wandering John decided to ransom his own freedom to North African Muslims in exchange for Christian hostages. The plan came to nothing and he returned to Southern Spain. At this, the lowest point of his aimless life, John had a breakthrough, or perhaps a breakdown. He was selling religious books from town to town when he fell under the influence of a saint, John of Ávila. Saints know saints. Upon hearing John of Ávila preach about the martyr Saint Sebastian, and upon receiving his advice in spiritual direction, the wandering John stopped in his tracks. He fasted, he prayed, and he went on pilgrimage to the Shrine of Our Lady of Guadalupe in Extremadura, Spain. So total was his repentance for his past sins that he was placed for a time in a hospital for the mentally ill. But his repentance was real. He changed forever and always and started caring for the kind of person that he used to be.John somehow raised enough money to start a small hospital and thus began, in an orderly and professional manner, to care for the sick, feed the hungry, clothe the naked, convert the sinner, and shelter the homeless and orphans. He had no equal in giving of himself to his patients, and his reputation for holiness spread across Spain. He gave away his cloaks so often that his Bishop had a habit made, ordered John to put it on, and told him not to give it away. John's total dedication to the poor and sick drew many followers. They emulated his generosity, and soon an Order was born. The group was eventually approved by the Holy See in 1572 under the title The Brothers Hospitallers of Saint John of God. The Order spread quickly throughout the world, often with the support of the Spanish Crown. Its work on behalf of the poor continues today in numerous countries through hundreds of institutions. Saint John of God practiced a type of Ignatian spirituality in evaluating his own life. But he was not just a spectator of his life, observing it from the outside. He became a student of himself, evaluated his own errors, listened to advice, stopped what he was doing, changed direction, and charted a new course in middle age. He was, in modern terms, a “late vocation.” He cared little for his own physical health and died on his fifty-fifth birthday while kneeling in prayer before an altar in his room. In some saints there is a fine line between sanctity and madness. Saint John of God straddled that fine line. He became mad for the Lord and was canonized by the Church for his holy madness in serving the poor and the God who loves them. Saint John of God, help us to follow your example of service to the poor through gift of self. You did not just ask for charitable donations but for charity itself. You did not ask others to do what you did not do yourself. Through your intercession, may all those in need encounter a servant as generous as yourself to satisfy their basic needs.

The Book Review Series: Highlights of some very great books about American history. A list of books everyone should have in their libraries. Delaney argues that Columbus was inspired to find a western route to the Orient not only to obtain vast sums of gold for the Spanish Crown but primarily to fund a new crusade to take Jerusalem from the Muslims before the end of the world—a goal that sustained him until the day he died. Drawing from oft-ignored sources, some from Columbus's own hand, Delaney depicts her subject as a thoughtful interpreter of the native cultures that he and his men encountered, and tells the tragic story of how his initial attempts to establish good relations with the natives turned badly sour. Showing Columbus in the context of his times rather than through the prism of present-day perspectives on colonial conquests reveals a man who was neither a greedy imperialist nor a quixotic adventurer, but a man driven by an abiding religious passion. --- Send in a voice message: https://podcasters.spotify.com/pod/show/jamaine-farmer-bey/message Support this podcast: https://podcasters.spotify.com/pod/show/jamaine-farmer-bey/support

Who were the men who attempted to conquer the Chontalpa region? Who ultimately got the credit for doing so? Why do so many places in Tabasco have Nahua names? What was a Cabildo, an Alcalde and an Alguacil? How did The Spanish Crown attempt to control the elites in Nueva Espana? Was Rodrigo Rangel the right man to send on campaign through the Chontalpa? And how did the Cimantecos fight off the Spanish for so long? All these questions and more as we go from Macro to Micro view on the pacification of Tabasco and dive into the naming of its many communities and settlements.

Laura shares details of her long journey to Orange is the New Black and the darkness that followed. She also discusses her new project that goes deep into a scandal of the Spanish Royal Family!   All that plus Ros and Eric reveal an unattainable dream. See omnystudio.com/listener for privacy information.

In this episode I dive into the reasons why many Latinos/Hispanics are not aware of their native and Black ancestry. References Bennett, Herman L. 2010. Colonial Blackness: A History of Afro-Mexico. N.p.: Indiana University Press. Diaz del Castillo, Bernal. 2020. The Conquest of New Spain. Translated by John M. Cohen. N.p.: Martino Fine Books. Greenleaf, Richard E. 1965. “The Inquisition and the Indians of New Spain: A Study in Jurisdictional Confusion.” The Americas 22, no. 2 (October): 138-166. https://www.jstor.org/stable/979238. Lokken, Paul. 2001. “Marriage as Slave Emancipation in Seventeenth-Century Rural Guatemala.” The Americas 58, no. 2 (October): 175-200. https://www.jstor.org/stable/1007964. Martinez, Maria E. 2004. “The Black Blood of New Spain: Limpieza de Sangre, Racial Violence, and Gendered Power in Early Colonial Mexico.” The William and Mary Quarterly 61, no. 3 (July): 479-520. https://www.jstor.org/stable/3491806. Yeagar, Timothy J. 1995. “Encomienda or Slavery? The Spanish Crown's Choice of Labor Organization in Sixteenth-Century Spanish America.” The Journal of Economic History 55, no. 4 (December): 842-859. https://www.jstor.org/stable/2123819.

March 23: Saint Turibius of Mogrovejo, Bishop1538–1606Optional Memorial; Liturgical Color: Violet (Lenten Weekday)Patron Saint of Latin American Bishops and native people's rightsHe died in the field six thousand miles from homeToday's saint was the second Archbishop of the second most important city in Spain's Latin American empire in the 1500s. Lima, Peru, stood only behind Mexico City in importance to the Spanish Crown during the pinnacle of its colonial ambitions. So when Lima's first Archbishop died in 1575, the King of Spain, not the Pope, searched for a suitable candidate to send over sea and land to replace him. The King found his man close at hand, and he was more than suitable to the task. Turibius of Mogrovejo was a learned scholar of the law who held teaching and other posts in Spain's complex of Church and civil courts. Yet for all his learning, piety, faith, and energy, there was one huge obstacle to him being a bishop. Turibius was not a priest. He was not even a deacon. He was a very good, albeit unmarried, layman. The arrangement for centuries between Spain and the Holy See was that the Spanish Crown chose bishops while the Pope approved, or rejected, them. So after the Pope approved the appointment, over the candidate's fierce objections, Turibius received the four minor orders on four successive weeks, was ordained a deacon and then ordained a priest. He said his first Mass when he was over forty years old. About two years later, Turibius was consecrated as the new archbishop, and then sailed the ocean blue, arriving in Lima in May 1581.Archbishop Turibius was extraordinarily dedicated to his episcopal responsibilities. He exhausted himself on years-long visits to the parishes of his vast territory, which included present day Peru and beyond. He acquainted himself with the priests and people under his care. He convoked synods (large Church meetings) to standardize sacramental, pastoral, and liturgical practice. He produced an important trilingual catechism in Spanish and two native dialects, learned to preach in these indigenous dialects himself, and encouraged his priests to be able to hear confessions and preach in them as well. Archbishop Turibius' life also providentially intersected with the lives of other saints active in Peru at the same time, including Martin de Porres, Francisco Solano, and Isabel Flores de Oliva, to whom Turibius gave the name Rose when he confirmed her. She was later canonized as Saint Rose of Lima, the first saint born in the New World. Saints know saints. Archbishop Turibius was a fine example of a counter-reformation bishop, except that he did not serve in a counter-reformation place. That is, Peru was not split by the Catholic versus Protestant theological divisions wreaking such havoc in the Europe of that era. Saint Turibius implemented the reforms of the Council of Trent, not to combat heretics, but to simply make the Church healthier and holier, Protestants or no Protestants. From this perspective, the reforms of Trent were not a cure but an antidote. If Turibius' energy and holiness were motivated by any one thing besides evangelical fervor, it was his desire to make the Spanish colonists of Peru recover the integrity of their own baptisms. The indigenous population needed authentic examples of Christian living to respect and emulate, and few Spanish colonialists provided such models of right living. Saint Turibius' greatest enemy, then, was simply original sin, which returns to the battlefield every time a baby is born.After exhausting himself through total dedication to his responsibilities, Saint Turibius fell ill on the road and died at age sixty-seven in a small town far from home. His twenty-four years as Archbishop were a trial of strength. He had baptized and confirmed half a million souls, had trekked thousands of miles on narrow paths made for goats, had never neglected to say Mass, and did not accept any gifts in return for what he gave. Turibius was canonized in 1726 and named the Patron Saint of Latin American Bishops by Pope Saint John Paul II in 1983. Perhaps his unforeseen ordination explains his sustained fervor and drive. What came late was valued for having come at all. He bloomed late and bloomed beautifully, becoming the Spanish equivalent of his great contemporary, the Italian Saint Charles Borromeo.If a visitor searches for the tomb of the saintly Archbishop in the Cathedral of Lima today, he will not find it. There are only fragments of bones in a reliquary. His reputation for holiness was immediate and his relics were distributed far and wide after his death. He is in death as widely shared as he was in life, all the faithful wanting just a piece of the great man. In January 2018, Pope Francis prayed before the relics of Saint Turibius in Lima and invoked his memory in a talk to Peru's bishops. Saint Turibius did not, Pope Francis said, shepherd his diocese from behind a desk but was “a bishop with shoes worn out by walking, by constant travel, by setting out to preach the Gospel to all: to all places, on all occasions, without hesitation, reluctance, and fear.”Saint Turibius, we invoke your intercession to inspire all who share the gospel, in whatever form, to do so with ardor, skill, and charity, using all the means at their disposal, as you so powerfully did in your own life and ministry.

March 8: Saint John of God, Religious1495–1550Optional Memorial; Liturgical Color: White (Violet when Lenten Weekday)Patron Saint of hospitals, printers, the sick, and alcoholicsHe walked the fine line between madness and holinessThere are many “Johns” who are saints, beginning with those found in Scripture itself: Saint John the Baptist, Saint John the Evangelist, Saint John of the Cross, Saint John Fisher, etc. The name John has also been taken by many popes. Today's John has the title “of God.” It is a simple and direct title. The word “God” conveys everything under God and everything that is God, without distinctions such as “of the Cross,” “of the Holy Name,” or “of the Infant Jesus.” Neither does it carry any hint of a homeland such as “of Assisi,” “of Calcutta,” or “of Padua.” All saints are “of God,” of course, but the plain title “of God” fits the personality, outlook, education, and simplicity of today's John very well. The name was not given to him posthumously. John said that the Infant Jesus gave him the name in a dream. A Spanish Bishop who personally knew John and his work ordered him to bear this appellation once he knew its divine origins.Saint John of God did not have the advantage of an excellent education. But what his mind lacked his heart supplied. He left his Portuguese home as a child in the care of a priest and went to neighboring Spain. From there he lived an itinerant life as a farmer, shepherd, adventurer, and then soldier. He travelled the length and breadth of Europe fighting in the service of kings and princes, mostly against Muslim Turks. Many years later he found his way back home and went to see if his parents were still alive. But he had been gone so long, and had left so young, that he could not even remember their names. An uncle told him that they had died. At this point, the wandering John decided to ransom his own freedom to North African Muslims in exchange for Christian hostages. The plan came to nothing and he returned to Southern Spain.At this, the lowest point of his aimless life, John had a breakthrough, or perhaps a breakdown. He was selling religious books from town to town when he fell under the influence of a saint, John of Ávila. Saints know saints. Upon hearing John of Ávila preach about the martyr Saint Sebastian, and upon receiving his advice in spiritual direction, the wandering John stopped in his tracks. He fasted, he prayed, and he went on pilgrimage to the Shrine of Our Lady of Guadalupe in Extremadura, Spain. So total was his repentance for his past sins that he was placed for a time in a hospital for the mentally ill. But his repentance was real. He changed forever and always and started caring for the kind of person that he used to be.John somehow raised enough money to start a small hospital and thus began, in an orderly and professional manner, to care for the sick, feed the hungry, clothe the naked, convert the sinner, and shelter the homeless and orphans. He had no equal in giving of himself to his patients, and his reputation for holiness spread across Spain. He gave away his cloaks so often that his Bishop had a habit made, ordered John to put it on, and told him not to give it away. John's total dedication to the poor and sick drew many followers. They emulated his generosity, and soon an Order was born. The group was eventually approved by the Holy See in 1572 under the title The Brothers Hospitallers of Saint John of God. The Order spread quickly throughout the world, often with the support of the Spanish Crown. Its work on behalf of the poor continues today in numerous countries through hundreds of institutions.Saint John of God practiced a type of Ignatian spirituality in evaluating his own life. But he was not just a spectator of his life, observing it from the outside. He became a student of himself, evaluated his own errors, listened to advice, stopped what he was doing, changed direction, and charted a new course in middle age. He was, in modern terms, a “late vocation.” He cared little for his own physical health and died on his fifty-fifth birthday while kneeling in prayer before an altar in his room. In some saints there is a fine line between sanctity and madness. Saint John of God straddled that fine line. He became mad for the Lord and was canonized by the Church for his holy madness in serving the poor and the God who loves them.Saint John of God, help us to follow your example of service to the poor through gift of self. You did not just ask for charitable donations but for charity itself. You did not ask others to do what you did not do yourself. Through your intercession, may all those in need encounter a servant as generous as yourself to satisfy their basic needs.

On the second episode of our Albion Florida series we discuss the reasons the Castillo de San Marcos was built, the frequent raiding of La Florida by English and French pirates as well as the founding on Pensacola and the process by which the Spanish Crown finally built a secure fort in St Augustine.

This week we welcome back friend of the show and culturally rich investment banker Andrew Valentino to discuss a historical event related to his heritage: the 1868 revolt in Puerto Rico that led to liberal reforms from the Spanish Crown. Follow Andrew on twitter @VLNTINO and on IG @valentinocomedian and catch his show 2 Small 2 Fail comedy twice a month in Long Island City, Queens, NY. and follow updates about it across social media @2small2failcomedy Don't forget to join our Telegram channel at T.me/historyhomos and to join our group chat at T.me/historyhomoschat and check out Scott's PC gaming stream at Twitch.tv/historyhomos. The video version of the show is available on Youtube, bitchute, odysee and our telegram channel and all of those can be reached through the Link.tree in any of our social media bios. To support the show and get access to our weekly premium episode you can subscribe to our Rokfin channel at www.rokfin.com/historyhomos Any questions comments concerns or T shirt requests can be leveled at historyhomos@gmail.com Later homos --- Support this podcast: https://anchor.fm/historyhomos/support

The Voodoo that you do is not that Vodou that Haitians do. So let's drop the pin dolls, the skulls and possession and learn about Vodou (with a “u”); a religious belief with millions of adherents around the world, and the reason why Haiti successfully orchestrated a successful slave revolt and built the worlds' first black Republic. Along the way, we'll chart Vodou's path through Haiti's history, from 1492 to the Present Sources Cain Stoneking, The Decline of the Tainos, 1492-1542: A Re-Vision (2009) Chris Woolf, When America occupied Haiti(2015) Eliza Kamerling-Brown, More Than a Misunderstood Religion: Rediscovering Vodou as a Tool of Survival and a Vehicle for Independence in Colonial Haiti (2016) Guilberly Louissaint, What is Haitian Voodoo? (2009) John Merrill, Vodou and Political Reform in Haiti: Some Lessons for the International Community (1996) Kim Wall and Caterina Clerici, Vodou is elusive and endangered, but it remains the soul of Haitian people (2015) Laurent Dubois, Vodou and History (2001) Louise Fenton, Representations of Voodoo: The history and influence of Haitian Vodou within the cultural productions of Britain and America since 1850 (2009) Mike Dash, The Trial That Gave Vodou A Bad Name (2013) Mike Mariani, The Tragic, Forgotten History of Zombies (2015) Renee Morgan Goodridge, Haitian Vodou as a Means of Resiliency (2018) Saumya Arya Haas, What is Voodoo? Understanding a Misunderstood Religion (2011) Sharon Guynup, Haiti: Possessed by Voodoo (2004) The Pluralism Project (Harvard University), Vodou, Serving the Spirits (2020) Tim Johnson, How voodoo is rebuilding Haiti (2015) Timothy J Yeager, Encomienda or Slavery? The Spanish Crown's Choice of Labor Organization in Sixteenth-Century Spanish America (1995) University of Michigan, Haiti & the Truth about Zombies

Folks, we made it. Episode 7 of LAS LEGUAS DE LUCRECIA, our podcast dedicated to the films of Lucrecia Martel, is our last. Harold and B finally give up on the whole Spanish/Spanglish thing so that they might speak freely on Martel's most recent film to date: ZAMA. Released in 2017, it tells the tale of Don Diego de Zama, a mid-ranking subject of The Spanish Crown who is stuck in a Central American colony, in every sense of the word. We hope you have enjoyed, and thank you for your time. NOTE FOR CLARITY: in the episode, Harold and B refer to a certain character as "The Oriental." This is the only way the character is referred to throughout the film, and the character is White (he is a European merchant who lived/worked in East Asia).

Bartolomé de las Casas, sickened by the exploitation and physical degradation of the indigenous peoples in the Spanish colonies of the Caribbean, gave up his extensive land holdings and slaves and traveled to his homeland in Spain in 1515 to petition the Spanish Crown to stop the abuses that European colonists were inflicting upon the natives of the New World. Learn more about Bartolomé de las Casas in this video written by Dani Anthony with narration by Dr. Nicholas B. Breyfogle. A textual version of this video is available at http://go.osu.edu/bartolome-de-las-casas. This is a production of Origins: Current Events in Historical Perspective at the Goldberg Center in the Department of History at The Ohio State University and the Department of History at Miami University. Be sure to subscribe to our channel to receive updates about our videos and podcasts. For more information about Origins: Current Events in Historical Perspective, please visit http://origins.osu.edu. Audio production by Scott Sprague and Paul Kotheimer, College of Arts & Sciences Academic Technology Services. Video production by Laura Seeger and Dr. Nicholas B. Breyfogle. The Origins' editorial team includes Editors Nicholas Breyfogle, Steven Conn and David Steigerwald; Managing Editors Jessica Viñas-Nelson and Lauren Henry and Associate Editor Eric M. Rhodes. We thank the Stanton Foundation for their funding of this and other Origins projects. http://thestantonfoundation.org/ Follow us on Twitter: @HistoryTalkPod and @OriginsOSU, Facebook: @Origins OSU and Tumblr: at osuorigins.tumblr.com.

Learn how to bring as little money as possible to the property closing table.  Ridge Lending Group President Caeli Ridge tells us how to do this. She also predicts the future interest rate direction. Mortgage interest rates hit all-time lows three months ago. Freddie Mac has tracked rates since 1971. The 30-year fixed rate mortgage debuted in America in 1948. It’s an incredible tool that few, if any, other world nations have. Before this, it took a 50% down payment and refinancing every 3-5 years. Mortgage rates have been falling for 700 years! From the year 1311, we look at interest rate history in the French Crown, Spanish Crown, Italian merchants in Milan, Genoa. The latest marker of today’s low housing supply is the fact that there are currently more real estate agents than available homes. Is rush hour traffic a thing of the past? We explore this. Caeli Ridge helps us understand the ominous new 7% Fannie Mae funding limit on single-family mortgages on second homes and investment properties. Result = higher loan prices. Does it make sense to pay discount points at the closing table? Discount points are like prepaid interest. We explore pros and cons. Often, a seller can pay up to 2% of your purchase closing costs. Caeli predicts the future direction of interest rates. I’m refinancing properties with Ridge myself right now. Start at: www.RidgeLendingGroup.com Resources mentioned: Get mortgage loans for investment property: RidgeLendingGroup.com Show Notes: www.GetRichEducation.com/339 Early 1900s Mortgage Rate Charts: https://www.thetruthaboutmortgage.com/check-out-these-mortgage-rate-charts-from-the-early-1900s/ Interest Rates Have Been Falling For 700 Years: https://www.visualcapitalist.com/700-year-decline-of-interest-rates/ There Are More RE Agents Than Homes For Sale: https://www.wsj.com/articles/new-realtors-pile-into-hot-housing-market-most-find-it-tough-going-11616328002 New Construction Turnkey Property: CashFlowAndGrowth.com Ali Boone’s Recommended Book: https://amzn.to/2NsMVlF EQRPs: text “EQRP” in ALL CAPS to 72000 or: eQRP.co By texting “EQRP” to 72000 and opting in, you will receive periodic marketing messages from eQRP Co. Message & data rates may apply. Reply “STOP” to cancel. Best Financial Education: GetRichEducation.com Get our free, wealth-building “Don’t Quit Your Daydream Letter”: www.GetRichEducation.com/Letter Top Properties & Providers: GREturnkey.com Follow us on Instagram: @getricheducation Keith’s personal Instagram: @keithweinhold

Today's theme is complementary to all the other episodes, because we keep looking for more territories where Spanish has been taught as an official language, de facto or de iure. Let's see where the Spanish spoke on the planet. Spain's presence in the western Atlantic, apart from an unforeseen socio-economic shock, has had important political and cultural consequences in peninsular society. --- Send in a voice message: https://anchor.fm/podcast-with-a-student/message

“Toward the end of the eighteenth century, the Spanish Crown developed a policy of strict quarantine whenever an epidemic broke out in its American colonies…”So begins today’s story from Dr. Paul Ramírez. For further reading:Enlightened Immunity: Mexico's Experiments with Disease Prevention in the Age of Reason by Paul Ramírez (Stanford University Press, 2018) Episode transcript:https://skymichaeljohnston.com/90secnarratives/

Drugs, Episode 1 of 4. Quinine, the alkaline derived from the bark of the quina-quina tree, would prove the most effective treatment for malarial fever and infection in human history. In the decades after the bark of the tree was exported to Europe, every state with imperialist aspirations wanted access to quinine. The Spanish Crown, recognizing quina bark for its power and lucrativeness, monopolized the harvest and export of the medicament. By the beginning of the 19th century, the imperialist aspirations of Europeans required an effective malaria treatment. The quest for quinine led to a robust smuggling ring empowered by the Age of Revolutions, Italian social welfare, and the invention of the British Empire’s cocktail of choice. Quinine’s role in reshaping the world is immeasurable… but we’re going to give it the old college try! For the complete transcript and full bibliography, visit digpodcast.org Select Bibliography Lucile H. Brockway, Science and Colonial Expansion: The Role of the British Royal Botanic Gardens (Yale University Press, 2002) Matthew Crawford, The Andean Wonder Drug: Cinchona Bark and Imperial Science in the Spanish Atlantic, 1630-1800, (University of Pittsburgh Press, 2016) Stefanie Gänger, A Singular Remedy: Cinchona Across the Atlantic World, 1751–1820 (Cambridge University Press, 2020) Daniel R. Headrick, The Tools of Empire: Technology and European Imperialism in the Nineteenth Century, (Oxford University Press, 1981). Andreas-Holger Maehle, Drugs on Trial: Experimental Pharmacology and Therapeutic Innovation in the Eighteenth Century (Rodopi, 1999) Clements Markham,Travels in Peru and India, (London: John Murray, 1862). Digitized by Project Gutenberg. Frank M. Snowden, The Conquest of Malaria: Italy, 1900-1962, (Yale University Press, 2006). Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. Carol Delaney is the author of Columbus and the Quest for Jerusalem. Did you know Columbus was a Franciscan friar?Did you know he was the God Father to a native chiefs son?Columbus was a holy man who did everything for the salvation of souls. Columbus and the Quest for Jerusalem: How Religion Drove the Voyages that Led to America by Carol DelaneyChristopher Columbus is reevaluated as a man of deep passion, patience, and religious conviction—on a mission to save Jerusalem from Islam.Five hundred years after he set sail, Columbus is still a controversial figure in history. Debates portray him either as the hero in the great drama of discovery or as an avaricious glory hunter and ruthless destroyer of indigenous cultures. In Columbus and the Quest for Jerusalem, Carol Delaney offers a radically new interpretation of the man and his mission, claiming that the true motivation for his voyages is still widely unknown.Delaney argues that Columbus was inspired to find a western route to the Orient not only to obtain vast sums of gold for the Spanish Crown but primarily to fund a new crusade to take Jerusalem from the Muslims before the end of the world—a goal that sustained him until the day he died. Drawing from oft-ignored sources, some from Columbus’s own hand, Delaney depicts her subject as a thoughtful interpreter of the native cultures that he and his men encountered, and tells the tragic story of how his initial attempts to establish good relations with the natives turned badly sour. Showing Columbus in the context of his times rather than through the prism of present-day perspectives on colonial conquests reveals a man who was neither a greedy imperialist nor a quixotic adventurer, but a man driven by an abiding religious passion. Columbus and the Quest for Jerusalem is not an apologist’s take, but a clear-eyed, thought-provoking, and timely reappraisal of the man and his legacy.Contact Me:Email: FonsecaProduction@gmail.comFacebook: https://www.facebook.com/Catholic-Conversations-293620534878287/Twitter: @ffonzeInstagram: @ffonzeWebsite: http://catholicconversations.buzzsprout.com

During his next three voyages, Columbus hopes to find gold and deliver it back to the Spanish Crown. After coming up short, he sells the idea that slaves are just as good. It's even better if you just call them slaves of God. Through the ups and downs, Columbus remains of the greatest sailors of all time.Intro/Outro - The Insides - "Shrink House"Find out more at https://fight-the-fate.pinecast.coThis podcast is powered by Pinecast.

For decades in the West, Christopher Columbus was often inaccurately portrayed as a pioneering explorer, his life, times and crimes sanitized in the public record. Schoolchildren learned rhymes about this individual, and in the US he was given an official holiday. However, the activities of the real Christopher Columbus fall far short of the image children were taught growing up. In fact, Columbus was such a dirtbag that, eventually, even the Spanish Crown turned against him. Learn more about your ad-choices at https://news.iheart.com/podcast-advertisers

This Dangerous History Podcast episode covers a dramatic but very little-known conflict in the early history of colonial North America, which culminated in multiple mass murders of European colonists by other, rival European colonists. Join CJ as he discusses: An overview of early Spanish attempts at colonizing La Florida, which were a series of major failures running from Ponce de Leon in 1519 to Tristan de Luna in 1559, after which the Spanish Crown ended all attempts at colonizing the regionThe beginning of French Huguenot involvement in Florida, which renewed Spanish interest in the areaSpain's decision to make one last attempt to colonize Florida, to be led by Pedro Menendez de AvilesThe race to Florida between Menendez' expedition and that of Huguenot leader Jean RibaultThe conflict in Florida between the Spanish Catholics and French Huguenots, culminating in multiple cold-blooded massacresThe legacy of all this not only for the history of Florida, but the subsequent colonial history of North AmericaSupport the Dangerous History Podcast via Patreon, SubscribeStar, or Bitbacker. CJ's DHP Amazon Wish List Other ways to support the show The Dangerous History Podcast is a member of the Recorded History Podcast Network, the Dark Myths Podcast Collective & LRN.fm's podcast roster. Internal Links DHP Ep. 0071: The Calusa IndiansCJ's Picks (Amazon Affiliate Links) The Enterprise of Florida: Pedro Menendez de Aviles and the Spanish Conquest of 1565-1568 Pedro Menéndez de Avilés and the Conquest of Florida: A New Manuscript The History of Florida Finding Florida No Peace Beyond the Line: The English in the Caribbean, 1624-90 Learn more about your ad choices. Visit megaphone.fm/adchoices

A Spanish Conquistador following in the footsteps of his cousin Cortez, Francisco Pizarro was an ambitious commoner under the Spanish Crown. Working his way into positions of power in the New World Pizarro, motivated by rumors of a wealthy civilization further south of Spanish controlled America, took advantage of a greatly weakened Incan Empire. The empire of the Andes had been devastated by European diseases, killing or impairing up to 90% of the populace, and had finished a bloody civil war literal days before Pizarro met with the Incan ruler, Atahuallpa. Pizarro took advantage of the situation and ransomed then sacked the wealth of the Incan people before laying claim to their empire. 

Zama Mia, here we go again with another Curzon Film Podcast. This time we're discussing Lucrecia Martel's modern masterpiece 'Zama'. Joining Jake in the studio is Little White Lies' Social Producer Hannah Woodhead, regular contributor Kelly Powell and Curzon's Programming Manager Ben Lyndon.Zama, an officer of the Spanish Crown born in South America, waits for a letter from the King granting him a transfer from the town in which he is stagnating, to a better place. His situation is delicate. He must ensure that nothing overshadows his transfer. The years go by and the letter from the King never arrives. When Zama notices everything is lost, he joins a party of soldiers that go after a dangerous bandit.Follow the team on Twitter:@goodjobliz - Hannah@bennybenga - Ben@jakehcunningham - JakeProduced and edited by Jake CunninghamMusic from incompetech.com Hosted on Acast. See acast.com/privacy for more information.

We’re heading for Mexico. The first story is a mystery older than Arizona itself. For more than 50 years, historians have been uncertain whether the body of a famed explorer from the Spanish Crown was actually who everyone assumed it to be. And almost two centuries ago, the U.S. fought a gruesome war against Mexico and annexed a vast territory that includes Arizona. So, what does Arizona mean to Mexico nowadays, considering the past, but also the present and future?

New Year, New Season! This week, Allison and Max discuss two women who actively worked to change the status quo. The first, a prolific pilot and business woman, came this close to becoming one of the first women in space; The second, an active fighter in the Colombian resistance against the Spanish Crown, she's lauded to this day as a national heroine in that country: Jacqueline Cochran and Policarpa Salavarrieta. Intro and Ad Music provided by BenSound.com Logo Art by Sydney Tannenbaum Join the Conversation! umpboh.com Facebook.com/umpboh Patreon.com/UrsulaMajor Twitter.com/bitcherypodcast Instagram.com/thebitcheryofhistory Max: @QuirkyTitle Allison: @AHPowell91 Janette: @Neddie94 Kim: @KimberlyGrace48 Special Thanks To: Janette Danielson Kimberly Coscia Sydney Tannenbaum Jess Lee

In A World Not to Come: A History of Latino Writing and Print Culture (Harvard University Press 2013) Dr. Raul Coronado provides an intellectual history of the Spanish America's decentered from the dominant narrative of Enlightenment, revolution, and independence stemming from Protestant Europe and British America. Examining pamphlets, broadsheets, manuscripts, and newspapers, Coronado situates the emergence of Spanish American revolutionary thought at the moment of rupture, when Napoleon Bonaparte invaded Spain and deposed King Fernando VII in 1808. It was at this moment, Coronado argues, when subjects of the Spanish Crown were thrust into the modern era with the task of envisioning and producing an alternative to the ancien regime. With an engaging and sweeping narrative that transports readers across time and space, Coronado explores the central actors and ideas that intersected in and developed out of the Spanish American borderlands to lead independence movements throughout Latin America during the first half of the 19th century. Rooted in the region that would become modern-day Texas, A World Not to Come explores the formation of community and identity, as well as the transmission of ideas, among Texas Mexicans during the eras of Mexican independence and U.S. westward expansion. In the process, Coronado provides a different history of modernity (“alternative west”) that is truly transnational in scope and content. David-James Gonzales (DJ) has a PhD in History from the University of Southern California. He is a historian of the U.S.-Mexico Borderlands, Civil Rights, and Latina/o identity and politics. His research centers on the intersection of Latina/o civic engagement and politics on the metropolitan development of Orange County, CA throughout the 20th century. Learn more about your ad choices. Visit megaphone.fm/adchoices

In A World Not to Come: A History of Latino Writing and Print Culture (Harvard University Press 2013) Dr. Raul Coronado provides an intellectual history of the Spanish America’s decentered from the dominant narrative of Enlightenment, revolution, and independence stemming from Protestant Europe and British America. Examining pamphlets, broadsheets, manuscripts, and newspapers, Coronado situates the emergence of Spanish American revolutionary thought at the moment of rupture, when Napoleon Bonaparte invaded Spain and deposed King Fernando VII in 1808. It was at this moment, Coronado argues, when subjects of the Spanish Crown were thrust into the modern era with the task of envisioning and producing an alternative to the ancien regime. With an engaging and sweeping narrative that transports readers across time and space, Coronado explores the central actors and ideas that intersected in and developed out of the Spanish American borderlands to lead independence movements throughout Latin America during the first half of the 19th century. Rooted in the region that would become modern-day Texas, A World Not to Come explores the formation of community and identity, as well as the transmission of ideas, among Texas Mexicans during the eras of Mexican independence and U.S. westward expansion. In the process, Coronado provides a different history of modernity (“alternative west”) that is truly transnational in scope and content. David-James Gonzales (DJ) has a PhD in History from the University of Southern California. He is a historian of the U.S.-Mexico Borderlands, Civil Rights, and Latina/o identity and politics. His research centers on the intersection of Latina/o civic engagement and politics on the metropolitan development of Orange County, CA throughout the 20th century. Learn more about your ad choices. Visit megaphone.fm/adchoices

In A World Not to Come: A History of Latino Writing and Print Culture (Harvard University Press 2013) Dr. Raul Coronado provides an intellectual history of the Spanish America’s decentered from the dominant narrative of Enlightenment, revolution, and independence stemming from Protestant Europe and British America. Examining pamphlets, broadsheets, manuscripts, and newspapers, Coronado situates the emergence of Spanish American revolutionary thought at the moment of rupture, when Napoleon Bonaparte invaded Spain and deposed King Fernando VII in 1808. It was at this moment, Coronado argues, when subjects of the Spanish Crown were thrust into the modern era with the task of envisioning and producing an alternative to the ancien regime. With an engaging and sweeping narrative that transports readers across time and space, Coronado explores the central actors and ideas that intersected in and developed out of the Spanish American borderlands to lead independence movements throughout Latin America during the first half of the 19th century. Rooted in the region that would become modern-day Texas, A World Not to Come explores the formation of community and identity, as well as the transmission of ideas, among Texas Mexicans during the eras of Mexican independence and U.S. westward expansion. In the process, Coronado provides a different history of modernity (“alternative west”) that is truly transnational in scope and content. David-James Gonzales (DJ) has a PhD in History from the University of Southern California. He is a historian of the U.S.-Mexico Borderlands, Civil Rights, and Latina/o identity and politics. His research centers on the intersection of Latina/o civic engagement and politics on the metropolitan development of Orange County, CA throughout the 20th century. Learn more about your ad choices. Visit megaphone.fm/adchoices

In A World Not to Come: A History of Latino Writing and Print Culture (Harvard University Press 2013) Dr. Raul Coronado provides an intellectual history of the Spanish America’s decentered from the dominant narrative of Enlightenment, revolution, and independence stemming from Protestant Europe and British America. Examining pamphlets, broadsheets, manuscripts, and newspapers, Coronado situates the emergence of Spanish American revolutionary thought at the moment of rupture, when Napoleon Bonaparte invaded Spain and deposed King Fernando VII in 1808. It was at this moment, Coronado argues, when subjects of the Spanish Crown were thrust into the modern era with the task of envisioning and producing an alternative to the ancien regime. With an engaging and sweeping narrative that transports readers across time and space, Coronado explores the central actors and ideas that intersected in and developed out of the Spanish American borderlands to lead independence movements throughout Latin America during the first half of the 19th century. Rooted in the region that would become modern-day Texas, A World Not to Come explores the formation of community and identity, as well as the transmission of ideas, among Texas Mexicans during the eras of Mexican independence and U.S. westward expansion. In the process, Coronado provides a different history of modernity (“alternative west”) that is truly transnational in scope and content. David-James Gonzales (DJ) has a PhD in History from the University of Southern California. He is a historian of the U.S.-Mexico Borderlands, Civil Rights, and Latina/o identity and politics. His research centers on the intersection of Latina/o civic engagement and politics on the metropolitan development of Orange County, CA throughout the 20th century. Learn more about your ad choices. Visit megaphone.fm/adchoices

In A World Not to Come: A History of Latino Writing and Print Culture (Harvard University Press 2013) Dr. Raul Coronado provides an intellectual history of the Spanish America’s decentered from the dominant narrative of Enlightenment, revolution, and independence stemming from Protestant Europe and British America. Examining pamphlets, broadsheets, manuscripts, and newspapers, Coronado situates the emergence of Spanish American revolutionary thought at the moment of rupture, when Napoleon Bonaparte invaded Spain and deposed King Fernando VII in 1808. It was at this moment, Coronado argues, when subjects of the Spanish Crown were thrust into the modern era with the task of envisioning and producing an alternative to the ancien regime. With an engaging and sweeping narrative that transports readers across time and space, Coronado explores the central actors and ideas that intersected in and developed out of the Spanish American borderlands to lead independence movements throughout Latin America during the first half of the 19th century. Rooted in the region that would become modern-day Texas, A World Not to Come explores the formation of community and identity, as well as the transmission of ideas, among Texas Mexicans during the eras of Mexican independence and U.S. westward expansion. In the process, Coronado provides a different history of modernity (“alternative west”) that is truly transnational in scope and content. David-James Gonzales (DJ) has a PhD in History from the University of Southern California. He is a historian of the U.S.-Mexico Borderlands, Civil Rights, and Latina/o identity and politics. His research centers on the intersection of Latina/o civic engagement and politics on the metropolitan development of Orange County, CA throughout the 20th century. Learn more about your ad choices. Visit megaphone.fm/adchoices

In A World Not to Come: A History of Latino Writing and Print Culture (Harvard University Press 2013) Dr. Raul Coronado provides an intellectual history of the Spanish America’s decentered from the dominant narrative of Enlightenment, revolution, and independence stemming from Protestant Europe and British America. Examining pamphlets, broadsheets, manuscripts, and newspapers, Coronado situates the emergence of Spanish American revolutionary thought at the moment of rupture, when Napoleon Bonaparte invaded Spain and deposed King Fernando VII in 1808. It was at this moment, Coronado argues, when subjects of the Spanish Crown were thrust into the modern era with the task of envisioning and producing an alternative to the ancien regime. With an engaging and sweeping narrative that transports readers across time and space, Coronado explores the central actors and ideas that intersected in and developed out of the Spanish American borderlands to lead independence movements throughout Latin America during the first half of the 19th century. Rooted in the region that would become modern-day Texas, A World Not to Come explores the formation of community and identity, as well as the transmission of ideas, among Texas Mexicans during the eras of Mexican independence and U.S. westward expansion. In the process, Coronado provides a different history of modernity (“alternative west”) that is truly transnational in scope and content. David-James Gonzales (DJ) has a PhD in History from the University of Southern California. He is a historian of the U.S.-Mexico Borderlands, Civil Rights, and Latina/o identity and politics. His research centers on the intersection of Latina/o civic engagement and politics on the metropolitan development of Orange County, CA throughout the 20th century. Learn more about your ad choices. Visit megaphone.fm/adchoices

In A World Not to Come: A History of Latino Writing and Print Culture (Harvard University Press 2013) Dr. Raul Coronado provides an intellectual history of the Spanish America’s decentered from the dominant narrative of Enlightenment, revolution, and independence stemming from Protestant Europe and British America. Examining pamphlets, broadsheets, manuscripts, and newspapers, Coronado situates the emergence of Spanish American revolutionary thought at the moment of rupture, when Napoleon Bonaparte invaded Spain and deposed King Fernando VII in 1808. It was at this moment, Coronado argues, when subjects of the Spanish Crown were thrust into the modern era with the task of envisioning and producing an alternative to the ancien regime. With an engaging and sweeping narrative that transports readers across time and space, Coronado explores the central actors and ideas that intersected in and developed out of the Spanish American borderlands to lead independence movements throughout Latin America during the first half of the 19th century. Rooted in the region that would become modern-day Texas, A World Not to Come explores the formation of community and identity, as well as the transmission of ideas, among Texas Mexicans during the eras of Mexican independence and U.S. westward expansion. In the process, Coronado provides a different history of modernity (“alternative west”) that is truly transnational in scope and content. David-James Gonzales (DJ) has a PhD in History from the University of Southern California. He is a historian of the U.S.-Mexico Borderlands, Civil Rights, and Latina/o identity and politics. His research centers on the intersection of Latina/o civic engagement and politics on the metropolitan development of Orange County, CA throughout the 20th century. Learn more about your ad choices. Visit megaphone.fm/adchoices

During a century, between 1717 & 1817, the Spanish Crown prohibited cigar production in the Caribbean Islands & the rest of the American Colonies, and although its precious leaves continued growing on the other side of the ocean, the “puro” cigar rolling that we all know today, could only be done at the Sevilla Royal Factory, supplying an even more demanding market in the world. But such absurd prerogative led to the rising prices of tobacco and of course the birth of the Bandolero, an intrepid figure that hid on mysterious roads with tobacco leaves & rolled in other countries, led to an excellent price and authenticity combination, dressed with the charm of what was then forbidden. Today we light up a cigar composed of tobaccos known only by a select few has their components were passed down from generation to generation.. Join us we light up Bandolero. Join us as we give your our in depths thoughts, share some viewer mail, go miles with Styles and make our Social Media pick of the week on this weeks episode of The AshHoles.

Matthew James Crawford's new book is a fascinating history of an object that was central to the history of science, technology, and medicine in the early modern Spanish Atlantic world. The Andean Wonder Drug: Cinchona Bark and Imperial Science in the Spanish Atlantic, 1630-1800 (University of Pittsburgh Press, 2016) looks closely at the struggles of the Spanish Empire in the second half of the eighteenth century to control the cinchona tree and its bark, and traces the history of quina as a product of local, imperial, and commercial networks in [the] eighteenth-century Atlantic World. Science and empire were deeply intertwined in the Spanish Atlantic, and Crawford offers a window into the epistemic culture produced by Spanish colonial governance and resulting encounters across and within the Andean and Atlantic contexts. Part One of the book looks carefully at what it meant to know nature in the early modern Atlantic World. It traces the transformations of quina from a local Andean remedy into a botanical commodity and an imperial natural resource from the mid-seventeenth to mid-eighteenth centuries, showing how these transformations resulted from the bark's integration into Andean, Atlantic, and imperial networks of circulation of people, texts, objects, and images. Part Two of the book explores several key conflicts in the late eighteenth century that emerged as the Spanish Crown tried to assert greater control over the tree and its bark. It's a story that will be of interest to the histories of science, medicine, natural history, and early modernity! Learn more about your ad choices. Visit megaphone.fm/adchoices

Matthew James Crawford's new book is a fascinating history of an object that was central to the history of science, technology, and medicine in the early modern Spanish Atlantic world. The Andean Wonder Drug: Cinchona Bark and Imperial Science in the Spanish Atlantic, 1630-1800 (University of Pittsburgh Press, 2016) looks closely at the struggles of the Spanish Empire in the second half of the eighteenth century to control the cinchona tree and its bark, and traces the history of quina as a product of local, imperial, and commercial networks in [the] eighteenth-century Atlantic World. Science and empire were deeply intertwined in the Spanish Atlantic, and Crawford offers a window into the epistemic culture produced by Spanish colonial governance and resulting encounters across and within the Andean and Atlantic contexts. Part One of the book looks carefully at what it meant to know nature in the early modern Atlantic World. It traces the transformations of quina from a local Andean remedy into a botanical commodity and an imperial natural resource from the mid-seventeenth to mid-eighteenth centuries, showing how these transformations resulted from the bark's integration into Andean, Atlantic, and imperial networks of circulation of people, texts, objects, and images. Part Two of the book explores several key conflicts in the late eighteenth century that emerged as the Spanish Crown tried to assert greater control over the tree and its bark. It's a story that will be of interest to the histories of science, medicine, natural history, and early modernity! Learn more about your ad choices. Visit megaphone.fm/adchoices

Matthew James Crawford's new book is a fascinating history of an object that was central to the history of science, technology, and medicine in the early modern Spanish Atlantic world. The Andean Wonder Drug: Cinchona Bark and Imperial Science in the Spanish Atlantic, 1630-1800 (University of Pittsburgh Press, 2016) looks closely at the struggles of the Spanish Empire in the second half of the eighteenth century to control the cinchona tree and its bark, and traces the history of quina as a product of local, imperial, and commercial networks in [the] eighteenth-century Atlantic World. Science and empire were deeply intertwined in the Spanish Atlantic, and Crawford offers a window into the epistemic culture produced by Spanish colonial governance and resulting encounters across and within the Andean and Atlantic contexts. Part One of the book looks carefully at what it meant to know nature in the early modern Atlantic World. It traces the transformations of quina from a local Andean remedy into a botanical commodity and an imperial natural resource from the mid-seventeenth to mid-eighteenth centuries, showing how these transformations resulted from the bark's integration into Andean, Atlantic, and imperial networks of circulation of people, texts, objects, and images. Part Two of the book explores several key conflicts in the late eighteenth century that emerged as the Spanish Crown tried to assert greater control over the tree and its bark. It's a story that will be of interest to the histories of science, medicine, natural history, and early modernity! Learn more about your ad choices. Visit megaphone.fm/adchoices

Matthew James Crawford's new book is a fascinating history of an object that was central to the history of science, technology, and medicine in the early modern Spanish Atlantic world. The Andean Wonder Drug: Cinchona Bark and Imperial Science in the Spanish Atlantic, 1630-1800 (University of Pittsburgh Press, 2016) looks closely at the struggles of the Spanish Empire in the second half of the eighteenth century to control the cinchona tree and its bark, and traces the history of quina as a product of local, imperial, and commercial networks in [the] eighteenth-century Atlantic World. Science and empire were deeply intertwined in the Spanish Atlantic, and Crawford offers a window into the epistemic culture produced by Spanish colonial governance and resulting encounters across and within the Andean and Atlantic contexts. Part One of the book looks carefully at what it meant to know nature in the early modern Atlantic World. It traces the transformations of quina from a local Andean remedy into a botanical commodity and an imperial natural resource from the mid-seventeenth to mid-eighteenth centuries, showing how these transformations resulted from the bark's integration into Andean, Atlantic, and imperial networks of circulation of people, texts, objects, and images. Part Two of the book explores several key conflicts in the late eighteenth century that emerged as the Spanish Crown tried to assert greater control over the tree and its bark. It's a story that will be of interest to the histories of science, medicine, natural history, and early modernity! Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/medicine

Matthew James Crawford's new book is a fascinating history of an object that was central to the history of science, technology, and medicine in the early modern Spanish Atlantic world. The Andean Wonder Drug: Cinchona Bark and Imperial Science in the Spanish Atlantic, 1630-1800 (University of Pittsburgh Press, 2016) looks closely at the struggles of the Spanish Empire in the second half of the eighteenth century to control the cinchona tree and its bark, and traces the history of quina as a product of local, imperial, and commercial networks in [the] eighteenth-century Atlantic World. Science and empire were deeply intertwined in the Spanish Atlantic, and Crawford offers a window into the epistemic culture produced by Spanish colonial governance and resulting encounters across and within the Andean and Atlantic contexts. Part One of the book looks carefully at what it meant to know nature in the early modern Atlantic World. It traces the transformations of quina from a local Andean remedy into a botanical commodity and an imperial natural resource from the mid-seventeenth to mid-eighteenth centuries, showing how these transformations resulted from the bark's integration into Andean, Atlantic, and imperial networks of circulation of people, texts, objects, and images. Part Two of the book explores several key conflicts in the late eighteenth century that emerged as the Spanish Crown tried to assert greater control over the tree and its bark. It's a story that will be of interest to the histories of science, medicine, natural history, and early modernity! Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/drugs-addiction-and-recovery

Matthew James Crawford’s new book is a fascinating history of an object that was central to the history of science, technology, and medicine in the early modern Spanish Atlantic world. The Andean Wonder Drug: Cinchona Bark and Imperial Science in the Spanish Atlantic, 1630-1800 (University of Pittsburgh Press, 2016) looks closely at the struggles of the Spanish Empire in the second half of the eighteenth century to control the cinchona tree and its bark, and traces the history of quina as a product of local, imperial, and commercial networks in [the] eighteenth-century Atlantic World. Science and empire were deeply intertwined in the Spanish Atlantic, and Crawford offers a window into the epistemic culture produced by Spanish colonial governance and resulting encounters across and within the Andean and Atlantic contexts. Part One of the book looks carefully at what it meant to know nature in the early modern Atlantic World. It traces the transformations of quina from a local Andean remedy into a botanical commodity and an imperial natural resource from the mid-seventeenth to mid-eighteenth centuries, showing how these transformations resulted from the bark’s integration into Andean, Atlantic, and imperial networks of circulation of people, texts, objects, and images. Part Two of the book explores several key conflicts in the late eighteenth century that emerged as the Spanish Crown tried to assert greater control over the tree and its bark. It’s a story that will be of interest to the histories of science, medicine, natural history, and early modernity! Learn more about your ad choices. Visit megaphone.fm/adchoices

Matthew James Crawford’s new book is a fascinating history of an object that was central to the history of science, technology, and medicine in the early modern Spanish Atlantic world. The Andean Wonder Drug: Cinchona Bark and Imperial Science in the Spanish Atlantic, 1630-1800 (University of Pittsburgh Press, 2016) looks closely at the struggles of the Spanish Empire in the second half of the eighteenth century to control the cinchona tree and its bark, and traces the history of quina as a product of local, imperial, and commercial networks in [the] eighteenth-century Atlantic World. Science and empire were deeply intertwined in the Spanish Atlantic, and Crawford offers a window into the epistemic culture produced by Spanish colonial governance and resulting encounters across and within the Andean and Atlantic contexts. Part One of the book looks carefully at what it meant to know nature in the early modern Atlantic World. It traces the transformations of quina from a local Andean remedy into a botanical commodity and an imperial natural resource from the mid-seventeenth to mid-eighteenth centuries, showing how these transformations resulted from the bark’s integration into Andean, Atlantic, and imperial networks of circulation of people, texts, objects, and images. Part Two of the book explores several key conflicts in the late eighteenth century that emerged as the Spanish Crown tried to assert greater control over the tree and its bark. It’s a story that will be of interest to the histories of science, medicine, natural history, and early modernity! Learn more about your ad choices. Visit megaphone.fm/adchoices

Matthew James Crawford’s new book is a fascinating history of an object that was central to the history of science, technology, and medicine in the early modern Spanish Atlantic world. The Andean Wonder Drug: Cinchona Bark and Imperial Science in the Spanish Atlantic, 1630-1800 (University of Pittsburgh Press, 2016) looks closely at the struggles of the Spanish Empire in the second half of the eighteenth century to control the cinchona tree and its bark, and traces the history of quina as a product of local, imperial, and commercial networks in [the] eighteenth-century Atlantic World. Science and empire were deeply intertwined in the Spanish Atlantic, and Crawford offers a window into the epistemic culture produced by Spanish colonial governance and resulting encounters across and within the Andean and Atlantic contexts. Part One of the book looks carefully at what it meant to know nature in the early modern Atlantic World. It traces the transformations of quina from a local Andean remedy into a botanical commodity and an imperial natural resource from the mid-seventeenth to mid-eighteenth centuries, showing how these transformations resulted from the bark’s integration into Andean, Atlantic, and imperial networks of circulation of people, texts, objects, and images. Part Two of the book explores several key conflicts in the late eighteenth century that emerged as the Spanish Crown tried to assert greater control over the tree and its bark. It’s a story that will be of interest to the histories of science, medicine, natural history, and early modernity! Learn more about your ad choices. Visit megaphone.fm/adchoices

Matthew James Crawford’s new book is a fascinating history of an object that was central to the history of science, technology, and medicine in the early modern Spanish Atlantic world. The Andean Wonder Drug: Cinchona Bark and Imperial Science in the Spanish Atlantic, 1630-1800 (University of Pittsburgh Press, 2016) looks closely at the struggles of the Spanish Empire in the second half of the eighteenth century to control the cinchona tree and its bark, and traces the history of quina as a product of local, imperial, and commercial networks in [the] eighteenth-century Atlantic World. Science and empire were deeply intertwined in the Spanish Atlantic, and Crawford offers a window into the epistemic culture produced by Spanish colonial governance and resulting encounters across and within the Andean and Atlantic contexts. Part One of the book looks carefully at what it meant to know nature in the early modern Atlantic World. It traces the transformations of quina from a local Andean remedy into a botanical commodity and an imperial natural resource from the mid-seventeenth to mid-eighteenth centuries, showing how these transformations resulted from the bark’s integration into Andean, Atlantic, and imperial networks of circulation of people, texts, objects, and images. Part Two of the book explores several key conflicts in the late eighteenth century that emerged as the Spanish Crown tried to assert greater control over the tree and its bark. It’s a story that will be of interest to the histories of science, medicine, natural history, and early modernity! Learn more about your ad choices. Visit megaphone.fm/adchoices

Matthew James Crawford’s new book is a fascinating history of an object that was central to the history of science, technology, and medicine in the early modern Spanish Atlantic world. The Andean Wonder Drug: Cinchona Bark and Imperial Science in the Spanish Atlantic, 1630-1800 (University of Pittsburgh Press, 2016) looks closely at the struggles of the Spanish Empire in the second half of the eighteenth century to control the cinchona tree and its bark, and traces the history of quina as a product of local, imperial, and commercial networks in [the] eighteenth-century Atlantic World. Science and empire were deeply intertwined in the Spanish Atlantic, and Crawford offers a window into the epistemic culture produced by Spanish colonial governance and resulting encounters across and within the Andean and Atlantic contexts. Part One of the book looks carefully at what it meant to know nature in the early modern Atlantic World. It traces the transformations of quina from a local Andean remedy into a botanical commodity and an imperial natural resource from the mid-seventeenth to mid-eighteenth centuries, showing how these transformations resulted from the bark’s integration into Andean, Atlantic, and imperial networks of circulation of people, texts, objects, and images. Part Two of the book explores several key conflicts in the late eighteenth century that emerged as the Spanish Crown tried to assert greater control over the tree and its bark. It’s a story that will be of interest to the histories of science, medicine, natural history, and early modernity! Learn more about your ad choices. Visit megaphone.fm/adchoices

It had been largely accepted that "Charles the Sufferer", the feeble and sickly King of Spain, would die without an heir. The nearest claimants to the Spanish Crown were the king's cousins; the Bourbon King of France, Louis XIV, and the Austrian Habsburg Leopold I, the Holy Roman Emperor. Married to Charles's Sisters, both had a strong claim. With the succession storm brewing Europe's monarchs entered into agreements in order to place themselves in favorable positions at the moment of Charles's death. Some aligning themselves with the house of Bourbon, others with that of Habsburg. Dur: 23 mins  File: .mp3

The fact that the second part of the Quixote is the first political novel is manifested in several ways. The second part adds (taken from the picaresque novel) geographic concreteness to its realistic portrayal of Spanish life and sociopolitical background to the novel: the episode of the boat shows the contrast between Don Quixote's Ptolemaic obsolete notions of geography and the new Copernican conception of an infinite universe. The duke and duchess represent the Spanish idle upper classes in debt and kept financially afloat through loans, like the Spanish Crown. Don Quixote's debate with the ecclesiastic is a critique of the Church, not of religion. The hunt in the wood was a reproduction of a leisure activity, a sport. The pageant in the forest is a baroque perversion of Dante's Purgatorio (XXVIII-XXX). Dulcinea as a transvestite seems to represent a burlesque manifestation of Don Quixote's repressed inner desire.

The fact that the second part of the Quixote is the first political novel is manifested in several ways. The second part adds (taken from the picaresque novel) geographic concreteness to its realistic portrayal of Spanish life and sociopolitical background to the novel: the episode of the boat shows the contrast between Don Quixote's Ptolemaic obsolete notions of geography and the new Copernican conception of an infinite universe. The duke and duchess represent the Spanish idle upper classes in debt and kept financially afloat through loans, like the Spanish Crown. Don Quixote's debate with the ecclesiastic is a critique of the Church, not of religion. The hunt in the wood was a reproduction of a leisure activity, a sport. The pageant in the forest is a baroque perversion of Dante's Purgatorio (XXVIII-XXX). Dulcinea as a transvestite seems to represent a burlesque manifestation of Don Quixote's repressed inner desire.