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This paper examines the long-run eects of dierent Catholic missionary orders in colonial Mexico on educational outcomes and Catholicism. The main missionary orders in colonial Mexico were all Catholic, but they belonged to dierent monastic traditions and adhered to dierent values. Mendicant orders were committed to poverty and sought to reduce social inequality in colonial Mexico by educating the native population. The Jesuit order, by contrast, focused educational eorts on the colony's elite in the city centers, rather than on the native population in rural mission areas. Using a newly constructed data set of the locations of 1,145 missions in colonial Mexico, I test whether long-run development outcomes dier among areas that had Mendicant missions, Jesuit missions, or no missions. Results indicate that areas with historical Mendicant missions have higher present-day literacy rates, and higher rates of educational attainment at primary, secondary and postsecondary levels than regions without a mission. Results show that the share of Catholics is higher in regions where Catholic missions of any kind were a historical present. Additional results suggest that missionaries may have aected long-term development by impacting people's access to and valuation of education. seminar participants at LSE and participants of the Advanced Graduate Workshop at the University of Manchester for very helpful feedback and suggestions. I gratefully acknowledge nancial support from Cusanuswerk.1 When the Spanish conquistadors arrived in America in 1492, Catholic missionary orders accompanied them in order to convert the native population to the Christian faith. In colonial Mexico, the Franciscan, Dominican, Augustinian, and Jesuit orders were the main missionary orders. All part of the Roman Catholic Church, they were similar in many respects, such as organizational structure.1 They belonged, however, to dierent monastic traditions, and obeyed dierent sets of rules. The Franciscan, Dominican, and Augustinian orders followed the Mendicant tradition, Church. Jesuits endorsed economic wealth and inuence as valuable means to this end. In colonial Mexico, they established a close connection [with] the criollo 2 elite[that] rested on the order's educational contributions (MacLachlan, 1980: 137).They strengthened the position of the Catholic elite in the colony, and contributed to the strong position of the Catholic Church in the country. Social inequality, they felt, was justiable because the Spanish were the instrument chosen by God to incorporate the Indies into Christian society through subjecting their inhabitants to Spanish dominion (Liss, 1973:458). This paper compares educational and cultural outcomes today in areas that had 1 All orders were answerable to the pope and their rules had to be approved by the pope.The orders were all trans-national organizations that were organized in provinces and consisted of celibate, highly educated men.2 The term criollo comprised people born in Hispanic America of European ancestry.
This paper examines the long-run eects of dierent Catholic missionary orders in colonial Mexico on educational outcomes and Catholicism. The main missionary orders in colonial Mexico were all Catholic, but they belonged to dierent monastic traditions and adhered to dierent values. Mendicant orders were committed to poverty and sought to reduce social inequality in colonial Mexico by educating the native population. The Jesuit order, by contrast, focused educational eorts on the colony's elite in the city centers, rather than on the native population in rural mission areas. Using a newly constructed data set of the locations of 1,145 missions in colonial Mexico, I test whether long-run development outcomes dier among areas that had Mendicant missions, Jesuit missions, or no missions. Results indicate that areas with historical Mendicant missions have higher present-day literacy rates, and higher rates of educational attainment at primary, secondary and postsecondary levels than regions without a mission. Results show that the share of Catholics is higher in regions where Catholic missions of any kind were a historical present. Additional results suggest that missionaries may have aected long-term development by impacting people's access to and valuation of education. seminar participants at LSE and participants of the Advanced Graduate Workshop at the University of Manchester for very helpful feedback and suggestions. I gratefully acknowledge nancial support from Cusanuswerk.1 When the Spanish conquistadors arrived in America in 1492, Catholic missionary orders accompanied them in order to convert the native population to the Christian faith. In colonial Mexico, the Franciscan, Dominican, Augustinian, and Jesuit orders were the main missionary orders. All part of the Roman Catholic Church, they were similar in many respects, such as organizational structure.1 They belonged, however, to dierent monastic traditions, and obeyed dierent sets of rules. The Franciscan, Dominican, and Augustinian orders followed the Mendicant tradition, Church. Jesuits endorsed economic wealth and inuence as valuable means to this end. In colonial Mexico, they established a close connection [with] the criollo 2 elite[that] rested on the order's educational contributions (MacLachlan, 1980: 137).They strengthened the position of the Catholic elite in the colony, and contributed to the strong position of the Catholic Church in the country. Social inequality, they felt, was justiable because the Spanish were the instrument chosen by God to incorporate the Indies into Christian society through subjecting their inhabitants to Spanish dominion (Liss, 1973:458). This paper compares educational and cultural outcomes today in areas that had 1 All orders were answerable to the pope and their rules had to be approved by the pope.The orders were all trans-national organizations that were organized in provinces and consisted of celibate, highly educated men.2 The term criollo comprised people born in Hispanic America of European ancestry.
La presente propuesta de investigación ha sido motivo de interés durante los últimos dos años de labor investigativa doctoral, cuyo propósito pretende inicialmente abordar la problemática de la historia de los derechos y especialmente de aquellos relacionados con el reconocimiento de la libertad y del acceso a la propiedad en favor de la comunidad de esclavos negros durante un periodo concreto. Dicho interés respecto a la historia se concentra en la importancia que tuvo durante muchos años de la vida institucional de Colombia, tanto antes como después de la Independencia, la institución de la esclavitud y todo lo que se entiende en contexto respecto a la actividad no solo jurídica sino económica y política alrededor de tal institución. En cuanto al método, se realizará un análisis documental, de referencias primarias ubicadas especialmente en dos archivos: La Biblioteca del Colegio de Misiones de Popayán y sus fondos del siglo XVIII y el Catálogo de negros y esclavos del Archivo General de la Nación y la revisión de las fuentes secundarias que han trabajado estas referencias, tanto en Colombia como en otras latitudes. Finalmente se pretende mostrar como principal conclusión la existencia de contradicciones presentes para la institución de la esclavitud en el tiempo propuesto, lo que permitirá continuar en nuevos caminos hacia la identificación de denominadores comunes que adviertan nuevas lecturas desde las tensiones propuestas en el presente documento.
La actividad litigiosa de los esclavos entre los siglos XVIII y XIX en la historia institucional colombiana resulta ser prolífica, según se logra advertir en expedientes judiciales ubicados en el Archivo Histórico Central del Cauca. Por tal razón, el presente artículo describe demandas judiciales presentadas por esclavos causadas o relacionadas por su acceso al matrimonio, en las que se reclamaron derechos, entre otros, como su libertad. La investigación plantea, de esta manera, advertir si por razones como estas, se podría hablar de algún tipo de reconocimiento de personalidad jurídica en alguien que por siglos padeció la condición de objeto, en el marco de la esclavitud, desde el uso de una metodología de análisis documental de referencias, en su mayoría primarias.
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