Mission Period: The End of the World

A painting features a dark silhouette of a standing figure in the center, surrounded by abstract clouds, gold accents, white markings, and a border with leaf-like patterns. The bottom has a black-and-white checkerboard design. — Harry Fonseca (Nisenan/Maidu/Native Hawaiian/Portuguese), *St. Francis of Assisi*, 1996, Acrylic on canvas, Museum Purchase, Autry Museum of the American West, 2016.10.6

"I would like to inform you of the many abuses that are commonplace . . . The manner in which the Indians are treated is by far more cruel than anything I have ever read about. For any reason, however insignificant it may be, they are severely and cruelly whipped, placed in shackles, or put in stocks for days on end without even a drop of water."

— Father Antonio de la Concepcion Horra, 1798*

When the Spanish monarchy decided to colonize the Californias, their primary motivation was economic, to prevent expansion by Britain and Russia and to establish ports for their galleons after their Pacific crossings. The desire to claim the west coast of North American, harnessing the region’s fertile lands for their own uses, motivated the development of the mission system along what is now called El Camino Real. The use of religious conversion to subdue Native peoples for use as a labor force had been a proven and effective strategy elsewhere.

Keeping the Native population dependent required severing their connections to their land, communities, and cultures. So, Catholic priest and missionary Junípero Serra’s plan was seen as the means by which the Spanish monarchy could convert Native peoples into a docile and compliant workforce. Initially, some missions allowed new converts to return to their villages, but over time, as numbers inside the missions declined due to disease and violence, the Viceroy of New Spain called for forced “recruitment” by any means possible. During this period, many coastal villages were decimated and forced relocation of remaining individuals and communities was common. Native people became workers in a system that defined and documented their “race” using terms that dehumanized them. Terms like “Indio” (Indian), “Neófito” (neophyte or newly baptized), and “Gente sin razón” (people incapable of reason) stripped peoples’ affiliation to their villages, languages, and family connections; even personal names in Native languages were changed to reflect the names of Catholic saints, such as Maria and Francisco.

*Father Antonio de la Concepcion Horra was later kicked out for going against the church

Disruptions

An old silver coin with a crowned shield featuring castle and lion symbols, the number 8, and inscriptions in Latin around the edge on a plain background. — Coin, Spanish Colonial, 1752, Silver, 88.127.15

The disruption of ancient trade routes and local economies was yet another way Native life was destabilized. Glass trade beads were exchanged for Native baskets and other wares that were useful to the missions and presidios (military forts). These glass beads overwhelmed the number of shell beads, whose labor- intensive manufacture made them less desirable and even obsolete in the new economy. Metal bowls replaced abalone, and European imported glass and silver replaced shell.

Two women wearing traditional Pacific Islander attire, with grass skirts, jewelry, and feathered headpieces, stand barefoot and hold hands in front of an industrial refinery at night under a starry sky. — Cara Romero (Chemehuevi), *Oil and Gold*, 2021, photographic print

“The starting point of the California Indian genocide began with the arrival of Spanish missionaries and continues today. Through waves of colonization and layers of industries, the Indigenous people of California, especially along the coast, have been stripped of their inherent rights. There are nineteen tribes along the coast of California that never received their federal recognition in the mid-1800s due to the state of California failing to ratify their treaties. It was by no mistake that these tribes’ traditional lands were nestled within regions rich with gold and oil.” This image features Naomi White Horse and Crickett Tiger wearing regalia of Central Coast people made by Leah Mata Fragua, one dipped in gold and the other dipped in oil, standing in front of a South Bay, Los Angeles, refinery. The photo aims to transform historical narratives, educate, and increase dialogue about the eighteen unratified treaties. Centering around issues of cultural representation, erasure, cultural activism, land stewardship practices, and the genocide and displacement of the first peoples in the name of gold and oil.” - Cara Romero

artist bio

A weathered, metal bell with a simple handle and a row of small, raised diamond-shaped decorations on its side, photographed against a plain white background. — Bell, Spanish Colonial (1492–1832), Bronze, 18.C.19

The ringing of bells governed daily activities. Bells were rung for waking, coming to breakfast, finishing breakfast, reporting to work, taking a break, ending a break, and completing work for the day, etc. The bells were loud and psychologically damaging.

A painting shows a brown, twisted whip shaped like dreadlocks held by a hand, set against a colorful grid background with large orange flowers on blue and pink squares. The artwork is signed "G. Clarke '23" in the corner. — Gerald Clarke (Cahuilla), *Golden State*, 2023, Acrylic on stretched canvas

Physical violence or punishment and psychological abuses were common in the missions. The purpose of the indoctrination was to create a workforce. When Native people resisted due to illness, exhaustion, or mental and spiritual despair, they were subjected to a variety of punishments.

artist bio

Resistance

A woman in traditional clothing raises a glowing sword over four humanoid figures with alien-like faces; one lies bleeding on the ground while others react in fear amid a dark, dramatic background. — Katie Dorame (Tongva), *Mission Revolt*, 2014, Oil on canvas

Native peoples were resisting and fighting the settlement of outsiders from the moment they arrived. Often untold in mission narratives, this resistance is a testament to not only the Native desire to maintain their lives, cultures, and connections—but also the force with which Spanish soldiers and priests were using to convert and enslave them.

artist bio

A person with long hair holds a rattlesnake in one hand. Handwritten text shares wisdom about rattlesnakes, including their dangers and medicinal uses, and a story about using their bones as teethers and wearing rattles as necklaces. — Weshoyot Alvitre (Tongva), *Toypurina: Our Lady of Sorrows*, 2020-2022, Paper bound in leather

Native peoples are often portrayed as passive and even grateful converts, happy to have an opportunity to give up their thousands of years of traditions, families, and freedom. This resistance is demonstrated in the historic record as outright revolution and violent resistance, to more subtle actions that are harder to identify. To learn more: https://www.weshoyot.com/blank-page-1

artist bio

A wide-brimmed, woven hat with a rounded crown, featuring geometric patterns in dark and light natural fibers arranged in bands and crosses around the brim and crown. — Chumash woman’s work hat, Padre’s hat coiled of grass, Spanish style, 18th century, Loan courtesy of the British Museum

Resistance in the form of adaptation to the mission routine while continuing cultural practices and philosophies, following mission protocols, and making formal requests to leave were more common than the more radical forms, such as revolts and violent responses. Maintaining connections to cultural practices was difficult, but in instances where traditional knowledge could be integrated into mission life, Native people were allowed to continue those activities. Missions varied in how much freedom they allowed the enslaved to practice these connections to culture. In some cases, Native people resisted in the most drastic ways, actions that we might consider unthinkable, such as infanticide and suicide. To read more about this basket hat: Chumash Reflections: Beauty and Loss at the British Museum

Mission Period: The End of the World

— Father Antonio de la Concepcion Horra*, 1798

Disruptions

Resistance

Autry Museum of the American West

— Father Antonio de la Concepcion Horra, 1798*