An Indian Account of the Decline and Collapse of Mexico's Hegemony over the Missionized Indians of California

Abstract

NEW WAYS OF LOOKING AT HISTORICAL events provide a powerful momentum in the historian's continual quest to reinterpret our past. This is an especially important process when we deal with events where racial and cultural conflict occurs. Few, if any, competent historians would be satisfied with accounts of these types of events that took a single parochial point of view. Unfortunately, much of what passes for colonial California history reflects the biases and prejudices of Hispanic missionaries and military authorities of that era.' Only in recent years has a native American historical interpretation begun to surface.2 The approaching Columbian Quincentennial (1492-1992) affords a good opportunity for thoughtful readers of history to consider the Indian perspective of the impact Spanish military and churchsponsored activities had on the native peoples of California. One of the alleged beneficiaries of the Spanish spiritual and physical conquest of Alta California were called Costaf~os (coastal people) by the minions of that empire. Like most California Indian group names, the term Costanoan describes a language family associated with a territory that encompassed much of the San Francisco bay and the Pacific coast south to Monterey. That territory was further divided into eight distinct language areas. In precontact times these people lived in at least 50 politically autonomous triblets. The Mission Santa Cruz was established among the group called Awaswas. The total aborigine population of Santa Cruz County was approximately 1,700 persons. Villages ranged in size from 50 to several hundred persons. The family was the backbone of these societies. Extended family groups governed the conduct of their respective members. Marriage was important because it united two large family groups, which constituted a considerable economic and political force in a small villagebased society. Leaders were primarily responsible for organizing ceremonies and coordinating economic activities. Otherwise, individuals were free from religious or political coercion. The Costanoan economy was carefully maintained by political, religious, and cultural mechanisms. Controlled burning ensured a sustained yield of plant and animal food sources. The native diet was rich in diversity; acorns, grass seeds, berries, roots, deer, elk, antelope,