{"id":532,"date":"2024-09-16T09:51:30","date_gmt":"2024-09-16T07:51:30","guid":{"rendered":"https:\/\/bcdss-recette.mazedia.fr\/im-schuetzenden-gewand-einer-indigenen-frau-im-andenraum-des-17-jahrhunderts-sich-als-freie-kleiden\/"},"modified":"2024-10-21T15:08:49","modified_gmt":"2024-10-21T13:08:49","slug":"im-schuetzenden-gewand-einer-indigenen-frau-im-andenraum-des-17-jahrhunderts-sich-als-freie-kleiden","status":"publish","type":"post","link":"https:\/\/fabrics-of-dependency.uni-bonn.de\/en\/im-schuetzenden-gewand-einer-indigenen-frau-im-andenraum-des-17-jahrhunderts-sich-als-freie-kleiden\/","title":{"rendered":"\u201eEn habito de una india<\/i>\u201d: Dressing as Free in the Seventeenth-Century Andes"},"content":{"rendered":"\n

James Almeida
BCDSS Fellow<\/h4>\n\n\n\n

In September 1666, slaveholder Joseph Gutierrez de Leon appeared before the city authorities of Potos\u00ed, the economic hub of colonial Peru, located in today\u2019s Bolivia, with an unusual request: he wanted to brand the face of the woman he enslaved, Catalina, to mark her as an enslaved person. Described as a<\/strong> mulata<\/strong><\/em>, a person of mixed African and European ancestry, Catalina had made a habit of resisting her enslavement by absconding from work in the clothes of an<\/strong> india,<\/strong><\/em> an indigenous woman. In doing so, she was able to represent herself as free and not enslaved.<\/strong><\/p>\n\n\n\n

An enslaved mulata<\/em> (fig. 1) would typically dress simply in a blouse and skirt, white or undyed in color and without decoration. To the india, <\/em>however, more options were available. Indigenous women typically wore brightly colored, patterned skirts, blouses, and shawls, often pinned together with gold or silver pins known as tupus<\/em> (fig. 2). In this image, the Spanish husband offers his Indigenous wife a silver tupu.<\/em><\/p>\n\n\n\n

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Fig. 1 : Francisco Clapera, De Gibaro, y Mulata, Tente en el ayre, about 1775. Oil paint on canvas. Denver Art Museum. Gift of the Collection of Frederick and Jan Mayer, 2011.428.16. (photo: courtesy Denver Art Museum, n. d.).<\/p>\n<\/div>\n\n\n\n

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Fig. 2 : Crist\u00f3bal Lozano, Espa\u00f1ol. Yndia Serrana. O Civilizada. Produce mestizo,<\/em> about 1761\u20131776. Oil paint on canvas. Museo Nacional de Antropolog\u00eda\/Madrid (Spain), CE5244.<\/p>\n<\/div>\n<\/div>\n\n\n\n

Indigenous men and women wove fine textiles in the home or increasingly in workshops located in Andean cities (fig. 3). The patterns on their textiles like the belt or sash shown here indicated ethnicity or royal status, details sometimes missed by the Spanish authorities. These patterns, the quality of the tupus<\/em>, and hairstyle could all mark one\u2019s social identity, as they do for the Inca queen in this seventeenth-century illustration (fig. 4).<\/p>\n\n\n\n

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Fig. 3 : Felipe Guaman Poma de Ayala, \u201cThe first \u2018street\u2019 or age group of women, awakuq warmi<\/em>, weaver of thirty-three years\u201d in Nueva cor\u00f3nica y buen gobierno,<\/em> 1615. Royal Danish Library, GKS 2232 kvart: Guaman Poma, Nueva cor\u00f3nica y buen gobierno (c. 1615), page [215 [217]] https:\/\/poma.kb.dk\/permalink\/2006\/poma\/217\/es\/text\/<\/a><\/p>\n<\/div>\n\n\n\n

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Fig. 4: Felipe Guaman Poma de Ayala, \u201cThe eighth quya, Mama Yunto Cayan\u201d in Nueva cor\u00f3nica y buen gobierno, 1615. Royal Danish Library, GKS 2232 kvart: Guaman Poma, Nueva cor\u00f3nica y buen gobierno (c. 1615), page [134 [134]] https:\/\/poma.kb.dk\/permalink\/2006\/poma\/134\/es\/text\/<\/a><\/p>\n<\/div>\n<\/div>\n\n\n\n

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Wearing such attire represented freedom and potentially a place in the market as a producer of food or the Andean maize beer known as chicha<\/em>, as in the scene here where another Inca queen or noblewoman offers chicha<\/em> to male workers (fig. 5).<\/p>\n\n\n\n

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Fig. 5: Felipe Guaman Poma de Ayala, \u201cAugust: triumphal songs, time of opening the earths\u201d in Nueva cor\u00f3nica y buen gobierno, 1615. Royal Danish Library, GKS 2232 kvart: Guaman Poma, Nueva cor\u00f3nica y buen gobierno (c. 1615),\u00a0page\u00a0[1153 [1163]]
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The case ended without resolution, suggesting that Catalina was never branded. Perhaps she escaped to Cuzco (in today\u2019s Peru) with her boyfriend, a plan her enslaver suggested she had made. Or perhaps she continued to blend into Potos\u00ed crowds, representing herself as free in the dress of an india<\/em>.<\/p>\n\n\n\n

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Further Reading<\/strong><\/h2>\n\n\n\n

Mangan, Jane E., 2009. \u201cA Market of Identities: Women, Trade, and Ethnic Labels in Colonial Potos\u00ed.\u201d In Imperial Subjects: Race and Identity in Colonial Latin America (Latin America Otherwise)<\/em>, edited by Andrew B. Fisher and Matthew D. O\u2019Hara, 61\u201380. Durham: Duke University Press.<\/p>\n\n\n\n

Minchom, Martin, 1994. The People of Quito, 1690-1810: Change and Unrest in the Underclass<\/em>. Dellplain Latin American Studies, no. 32. Boulder: Westview Press.<\/p>\n\n\n\n

Presta, Ana Maria, 2010. \u201cUndressing the Coya and Dressing the Indian Woman: Market Economy, Clothing, and Identities in the Colonial Andes, La Plata (Charcas), Late Sixteenth and Early Seventeenth Centuries.\u201d Hispanic American Historical Review<\/em> 90, no. 1 (January 2, 2010): 41\u201374.
https:\/\/doi.org\/10.1215\/00182168-2009-090.<\/a><\/p>\n\n\n\n

Walker, Tamara J., 2017. Exquisite Slaves: Race, Clothing, and Status in Colonial Lima<\/em>. New York: Cambridge University Press.<\/p>\n","protected":false},"excerpt":{"rendered":"

James AlmeidaBCDSS Fellow In September 1666, slaveholder Joseph Gutierrez de Leon appeared before the city authorities of Potos\u00ed, the economic hub of colonial Peru, located in today\u2019s Bolivia, with an unusual request: he wanted to brand the face of the woman he enslaved, Catalina, to mark her as an enslaved person. Described as a mulata, […]<\/p>\n","protected":false},"author":1,"featured_media":341,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"themenfeld":[44,45],"class_list":["post-532","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized-en","themenfeld-resistance-resilience","themenfeld-spindle-loom-needle"],"_links":{"self":[{"href":"https:\/\/fabrics-of-dependency.uni-bonn.de\/en\/wp-json\/wp\/v2\/posts\/532","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/fabrics-of-dependency.uni-bonn.de\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/fabrics-of-dependency.uni-bonn.de\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/fabrics-of-dependency.uni-bonn.de\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/fabrics-of-dependency.uni-bonn.de\/en\/wp-json\/wp\/v2\/comments?post=532"}],"version-history":[{"count":25,"href":"https:\/\/fabrics-of-dependency.uni-bonn.de\/en\/wp-json\/wp\/v2\/posts\/532\/revisions"}],"predecessor-version":[{"id":2462,"href":"https:\/\/fabrics-of-dependency.uni-bonn.de\/en\/wp-json\/wp\/v2\/posts\/532\/revisions\/2462"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/fabrics-of-dependency.uni-bonn.de\/en\/wp-json\/wp\/v2\/media\/341"}],"wp:attachment":[{"href":"https:\/\/fabrics-of-dependency.uni-bonn.de\/en\/wp-json\/wp\/v2\/media?parent=532"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/fabrics-of-dependency.uni-bonn.de\/en\/wp-json\/wp\/v2\/categories?post=532"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/fabrics-of-dependency.uni-bonn.de\/en\/wp-json\/wp\/v2\/tags?post=532"},{"taxonomy":"themenfeld","embeddable":true,"href":"https:\/\/fabrics-of-dependency.uni-bonn.de\/en\/wp-json\/wp\/v2\/themenfeld?post=532"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}