|
|
|
|
| Spanish Missions in South Texas (1721-1830) |
After the elimination of the French colony, the Spanish realized the importance of inhabiting the frontier. As a result, Missions were established along the principal rivers. These missions consisted of stone and mortar structures surrounded by extensive ranch lands. Priests sought to attract a permanent group of local Natives and teach them how to tend the livestock herds of cattle, horses, mules and sheep. At first, the priests tried to get the Karankawa to live at the missions, but the Karankawa did not like the mission way of life and would not stay. After that, the Spanish priests tried to persuade the neighboring Aranama and Tamique Indians to live at the missions.
The native population at any of the South Texas missions was never large in the 1700s. Some of the reasons for this were food shortages, the smallpox and cholera epidemics in 1779-1780, separation from other family members confined living quarters within the mission, and inability to adapt to mission tasks and religion. |
Map Credit: Corpus Christi Museum of Science and History/Cultural Encounters Gallery
Click Image to Enlarge |
| Some became religious converts, but most were seasonal residents who lived and worked at the missions when it was convenient. They returned to their villages and the hunter/gatherer way of life when they didn’t need the mission’s supplies and shelter. |
| Nuestra Señora del Espíritu Santo de Zúñiga Mission |
Image: Espiritu Santo at GoliadCredit: Corpus Christi Museum of Science and History
Click Image to Enlarge |
This became the dominant mission in South Texas after being moved to the banks of the San Antonio River in Goliad. Enclosed by a 3 m high masonry wall, it included living quarters for the priests, a chapel, granary and workshops. These limestone structures contrasted with the small jacal (wood) structures for the Native residents.
There were probably never more than 100 Native residents at any one time, but their contribution to the domestic and economic life of the mission were important. There is archaeological evidence that making ceramic utensils and stone and metal tools were important activities. Natives also provided the majority of the labor in ranching and building construction. Remains of animal bones found on the site tell us native groups continued to hunt and gather local flora and fauna to add to the mission food supply.
Between 1721 and 1820, the mission grew from approximately 40 soldiers, their families and several Franciscan priests to almost 700 people. In the 1790s Aranama groups took refuge at the mission as protection from raiding Apache and Comanche groups. |
| Nuestra Señora de Rosario de los Cujanes Mission |
| This mission, built in 1754 along the banks of the San Antonio River, just 6 km west of Espiritu Santo Mission, managed to sustain a permanent group of coastal Karankawa. It was abandoned in 1781, re-opened in 1789 with a log chapel, but deteriorated and was combined with Nuestra Senora de Refugio in 1807. The original mission is now a ruin, but archaeologists have found evidence of buildings, habitation, and a possible burial area. |
Click Image to Enlarge |
Spanish and Native artifacts found at the site include pottery, tools, metal objects and remains of cow, bison, deer, sheep, goat, turkey, chicken, duck and fish. Native groups provided the tools and labor for everyday activities. In addition they used their traditional hunter/gatherer skills to obtain bison, wild plant foods and shellfish to supplement the corn and cattle diet of the Mission. Native groups must also have played an important role in the Mission’s communication with Native groups living outside the mission.
Nuestra Senora de Refugio Mission This last mission, built in 1791 near the mouth of the Guadalupe River, was a final attempt to convert and settle the Karankawa. The mission lasted 40 years, was moved twice and was occupied by some inhabitants of the abandoned Rosario Mission. |
| Native Leaders During the Spanish Mission Period |
Some individual Natives rose to positions of leadership and attempted to resolve cultural differences with Europeans in order to survive as a tribe. All are mentioned by their Spanish names (their Native names are unknown) and are from different tribal groups. These individuals were never photographed or painted. Their life histories are still poorly known.
Juan Sabeata- a Jumano leader and Spanish appointed Native governor in the 1680’s and 1690’s.
He lived in La Junta, along the lower Rio Grande, and established early alliances with the Spanish before and during their expansion into South Texas. He was a legendary regional figure who led annual trading expeditions and established alliances with Caddo and some Coahuiltecan tribes in the late 17th century.
Sabeata spoke many languages including Spanish which enabled him to act on behalf of Natives and Spanish. In 1685, he informed the Spanish in Mexico about La Salle’s French settlement. Several years later, he aided Spanish contact with the Caddo of east Texas and the establishment of their missions. He waged a war with the encroaching Apache who moving into the territory and disrupting trade. Little is known of his activities after 1692.
El Mocho-A Lipan Apache who was appointed Captain General of the Tonkawa by the Spanish in 1779. The Tonkawa was formed from a merger of Native groups displaced in the 1600s who lived along the Red and Brazos Rivers in the 18th and 19th centuries. In the late 1770s, the Tonkawa were involved in changing alliances with the Spanish, Apache, Caddo and other regional groups.
Under El Mocho’s leadership, the Tonkawa organized a trade fair on the Guadalupe River in 1782 to establish an alliance with the Apache, The Tonkawa leader was killed at Espiritu Santo Mission in 1784 by the commander of Presidio La Bahia., who considered his alliance with the hated Apache as treason. Despite this action, the Tonkawa continued to develop strong alliances in the 1800s with the neighboring Atakapa and Lipan Apache, to provide hides and pelts to trading centers in Louisiana.
Fesada Pinta-Leader of a Karankawa band, that resided in the area around Garcitas Creek in 1791. He and another Karankawa band chief or headman, Llano Grande were instrumental in the original location of Mission Refugio near Matagorda Bay. Shortly thereafter, disagreements occurred between these two leaders and the Franciscan Friars. In 1794, Pinta and his band raided Refugio Mission, resulting in its relocation to Mission Creek. Little else is known about this individual except that he died before 1810, the year his daughter, Maria Feliciana was baptized at Refugio Mission.
Llano Grande-A Karankawa band chief or headman, who inhabited the area below the confluence of the San Antonio and Guadalupe Rivers. He and Fesada Pinta invited Franciscan priests to their village to try and decide the location of Refugio Mission on Garcitas Creek. Llano Grande and his band were original members of this mission in 1793.
Chepillo-An Aranama who changed from a resident at Mission Rosario in the 1790s to a warrior who fought the Spanish occupation of his lands. In 1796 he terrorized the Mission residents, killing cattle and threatening the lives of the Franciscan Friars. In 1801 he was arrested and killed by Spanish authorities for treason and wounding two mission soldiers.
Pedro Jose-A Karankawa band leader who brought his group and other bands to Espiritu Santo Mission in 1797. He and his people were moved to Mission Refugio where in 1802 he lived in the “chiefdoms camp.”
Canoso-A Lipan Apache chief who was leader of a band near La Bahia in 1802.
Malla-A Comanche chief who was leader of a band in the area surrounding La Bahia in 1802. |
| Where Are They Now? Karankawa, French, Spanish |
Karankawa
After the 1830s, the Karankawa disappeared as a tribe. When the Anglo land grant colonies, such as the Austin colony, moved into Coastal Texas areas, the remaining Karankawa were killed or forced out. By 1850, only a few scattered missionized family groups remained. All that is left of this once powerful tribe are coastal and inland archaeological sites. Over the past 30 years, archaeologists have been studying these locations to learn more about the history and lifestyle of this coastal tribe.
French
After the 1687 massacre of LaSalle’s French Colony on Garcitas Creek, there was no further attempt at French settlements in South Texas. France explored and settled the Louisiana territory, where the French heritage is still strong today. During their short stay in South Texas, some of the French from LaSalle’s colony lived with Karankawa, Coahuiltecan, and Caddo Indians. A few married into these groups and had children. Unfortunately, little is known about the descendants of these French.
Spanish
The 18th and 19th Century Spanish Mission period in South Texas created a Hispanic tradition in the region that is still very strong. During this time many family groups from Saltillo, Monterey, and Monclova moved to the Region. They received land grants from the government and established ranches and farms. After independence from Spain, Mexican colonists continued to migrate to the area. Numerous Hispanic families living here now can trace their genealogy back to the time of the Spanish Missions, and there is a strong bilingual and bicultural society. |
|
|
|
)
)
)