Saying Good-Bye

I felt that I should come back one more time and thank all of you for following my blog these past ten weeks. It has been a great experience for me. I have appreciated accomplishing this assigment in blog style because it has pushed me to view history from different angles and aspects. For example, looking for images that spoke to my message was a challenge but it forced me to picture what the Californio women saw and experienced. When writing a paper , you tend to focus a lot of attention of grammar etc., but in a blog it's a bit more relaxed so your personality shines through which, I believe, enables the reader to bond with the writer.

I had the opportunity of turning my blog into a paper for my Modern Latin American History class which challenged me further by driving me to find a point to my blog. Most of all, I was able to prepare a presentation on my paper which I feel went well only because while I presented my paper I felt that I had a solid handle on my subject and argument. I know this is due to my blog research.

Anyway, Thanks Professor for guiding us through this real cool experience. You have helped me to ask questions that enabled me to look for a deeper meaning in my research. I know there is more I could have done and looked for and perhaps I'll have another opportunity to do so. For now, Adios and Good-bye.

Milly

Last Words and Thoughts

Well, this is my last post before signing off:( These past ten weeks have been quite an exercise. I started out with this idea of talking to you about immigration and how, in some way, we are all immigrants. I felt strongly that at some point in time all we or our ancestors have immigrated, migrated or moved to the Bay Area, that is why we should be able to sympathize with the newcomers. But as I began my research on that subject I came across a story and a name and became intrigued mainly because we shared the same surname. This is what caused me to switch subjects. As I began to research Maria Luisa Peralta, I found myself becoming more and more frustrated by the lack of information on her.

I got my break when I found the Peralta House in Oakland but quickly became disappointed when I was only able to obtain information on her brothers and father. I repeatedly asked myself, "Why is there nothing on her, her mother or any of the Peralta women?" That was strange to me. This started me on a long journey to piece together a composite character for Maria Luisa. I have used the lives of Californio women to infer what Maria's life could have been like.

I discovered that the social station of Maria and the Californio women was greatly influenced by hundreds of years of Catholic influence, political laws that supported the ideologies of the Church and by cultural customs that had been perpetuated, not only by the men, but, more importantly, by the women themselves. In the Centennial Yearbook of Alameda County, it speaks about the " strict code of laws" for "maintaining order" among the Californios. I believe that the Californio women believed in and were proud of their way of life, as strict as it might have been. For instance, this is evident by their view on birth control. In the nineteenth century, although primitive and unreliable in most cases, birth control was used by the middle-class white American women. Indigenous women had methods of birth control as well. The Hispanic women were taught that large families were a blessing from God. For the Californio woman it went a step further, for them, it was necessary to produce large families who would populate Alta California as well as help run a rancho. It was commonplace to see a mother walking to mass while herding her twenty-four children along. Many felt that, "sterility [had] become very common because the American women [were] too fond of visiting doctors and swallowing medicines. Este es un delito que Dios no perdona. (That is a crime that God does not forgive.)" (Rosaura Sanchez, Telling Identities. (Minneapolis: University of Minnesota Press, 1995), 191-192).

Women like Maria were the forerunners for the Mexican-American women of today's California. Many of their ideals and beliefs have lingered into the present day, some have taken different forms, others are done away but many, such as the mother being the matriarch of the family, still exist in today's Hispanic families and emphasis on the family is still a priority.

The Bear Flag Revolt and the takeover of California by the United States, left many Californios embittered and resentful towards the Americans. Felipa Osuna who lived with her husband at Mission San Luis Rey, was involved in the battles between the Californios and the Americans. Josefa Carrillo-Fitch struggled to come to terms with the changes the Americans introduced. She lost much of her land to squatters and suits. She learned to speak English but that was not the case with all the Californio women. Rosalia Vallejo had strong opinions and was angry with the Americans due to the way they mistreated her husband and brothers during the Bear Flag Revolt. She was so resentful that she refused to learn the English language, it was her way of spiting the Americans. On the other hand, Maria Antonia Rodriguez of Monterey told Cerruti, when he questioned her about the takeover, that it had happened before, "in every conquered nation." (Beebe and Senkewicz) I think it is very possible that their feelings towards the Americans were passed on to their descendents contributing to their present-day prejudice, as well as, acceptance of one another.

Would I be pushing it if I added that the Califronios were immigrants? Hah! I guess those who orginately came in the Anza and Rivera y Moncada expeditions from Mexico to populte Alta California were being that they left their homes and came to a foreign land, a land that was completely different from what they knew. They encountered strange peoples and customs eventually making this land their country. You decide.

What is My Story?

This video captures the changing world of the Spanish-Mexican women who settled Alta California. From the Anza expeditions through the mission era, the short period of the Mexican government and on to the takeover of the United States. Through all this, these women adapted to the changes in their sphere remaining faithful to their families and way of life. Their stories, while not written personally by them, have been captured by others who unknowingly preserved the history of these Californio women.

Marianismo, Part 3

I feel its necessary for you to understand what marianismo is so that you have a clear view of how infulential the Cathloic Church has been on the lives of Hispanic women more specifically, their family life and marriages.

Throughout the colonial period and through the twentieth century Hispanic women have been viewed as a symbol of virtue. They were the models for all that was clean, pure and holy in the family and marriage. Marriages were usually arranged, many times a business transaction. A dowry presented by the brides family was expected. A young women's virtue was seen as a valuable dowry. Her virtue was a symbol of honor for her family. An unmarried young woman who lost her virtue was a disgrace to her family. There were three reasons for a young woman to become a nun: she wanted to serve Christ; to get an education, such as Juana Ines de la Cruz; or because she lost her virtue.(Lecture notes by Professor Salomon, 7 April 2010).

Marianismo, is the modern term for an ideology of women in Latin America that suggested they had to be like the Virgin Mary, the Mother of Christ. "The phenomenon encompasses sacred duty to family, subordination to men, subservience, selflessness, self-renouncement and self-sacrifice, chastity before marriage, sexual passivity after marriage and erotic repression." Although women were viewed as more spiritual than men, that perspection came with a price. (http://couselingoutfitters.com/vistas/vista08/Jezzini.htm) According to this model, women who stayed true to it would go to heaven. The public sphere belonged to the men the private belonged to the women. Men were of the world, they were allowed to get dirty, commit sin, therefore they would go to pugartory. Their wives, mothers and sisters were to cry and pray for them to get to heaven. (Lectures Notes).

This is the standard by which the Californio were expected to live. Marianismo has its roots in the Catholic teaching of Mary, the long-suffering mother, expected by the men and yet, it was perpetuated by the women themselves.

Pulling Things Together, Part 2

The Law and Women

The Catholic Church and the Spanish Crown were tightly intertwined for hundreds of years. The views of the Church filtered through to the Crown. Recently, I spoke to you about the effect of the Real Pragmatica of 1779 had on women and marriage. Changes in the Real Pragmatica was the Crown's way of maintaining power over the Church and the people. It set the standards or rules by which Spain's subjects, in the old and new world, would live. In regards to women, marriage and New Spain, "marriage policies allowed parents to control their children, husbands to control their wives, and mission priests to control the Indians." (Bouvier, 114) With these policies in place, the Crown could maintain some control over who its subjects married and assure that the blood line would remain pure. Being far removed from the headquarters of New Spain, presented the citizens of Alta Califronia with difficulties enforcing the policies.

Mexico's independence from Spain brought very little change to those in Alta California, in fact, they had become self-sufficient from Mexico and were of low priority to the government. The real power was with the large Spanish families and the alcaldes of the towns. Who as we know was like a jack of all trades: a highly respected man, "mayor, justice of the peace, and godfather." He "heard all the compliants and passed judgement according to the traditional local social and religious mores." (Bastian,313) Those of pure blood were considered the elite. For this reason, intermarrying among the elite families was necessary, in addition, having large families ensured that the family blood line would continue. The Californios were proud of their large families. It's important to mention that although the Californio women had a dozen of more children, in most cases the children did not live to maurity, as in the case with the Peralta family.

Okay two love stories then I'll move on to marianismo. So hang in there!

Josefa Carrillo-Fitch: 1810 -1893

The story of Josefa Carrillo is fun. She is the maternal grand-daughter of the famous Maria Feliciana Arballo, who came on the 1775 Anza expedition with Father Font. Being a widow it was discouraged for her to travel alone, but she did it anyway and brought her two daughters with her. She was criticized by the Father Font for participating in a fandango one night around the campfire. The man she traveled with with upset when she stood up and sang a few verses which were "discordant" (that's what Father Font calls it) and he struck her. Father Font defended this man's actions but Captain Anza stood in her defense. Josefa inherited this fiesty character from her great-grandmother.

They met in 1826 when she was only 16 and he was 27. Henry Delano Fitch was a American merchant seaman who came into San Diego on the Maria Ester. They became attracted to each, so when he proposed marriage, she accepted. It was becoming an acceptable practice for the elite Californio women to marry Anglo-American businessmen. Her father gave his approval and as expected Fitch was baptized Catholic the day before the wedding. The following day the ceremony was interrupted by a messenger who said that Governor Echeandia had forbidden them to get married. The priest immediately stopped and, he and all guests quickly left the wedding. Carrillo says they quick departure was consistent with "people, who by character and upbringing, were used to blindly obeying all governmental orders." Needless to say, the ceremony did not take place. According to Carrillo, the governor stopped the wedding because he claimed that Fitch had not completed the requirments for becoming a Mexican citizen but she says it was because he was a "disappointed suitor for her hand."

Fitch turned to Pio Pico, a relative of Carrillo, who helped Fitch come up with a plan. Pico went to Carrillo's home and convinved to go with him to meet Fitch. He took her by horseback to meet Fitch and that night they sailed away on the Buitre to Valparaiso, Chile, where they were married. Fitch faithfully, Carrillo testifies, kept his promise to Pico that he as "long as he(Fitch) was alive, his wife would be happy." (Beebe and Senkewicz, 69-81).

Their romanitc story became popular and was known by many. Painted by Charles Nahl in 1875

Maria Amparo Ruiz de Burton: 1831 - 1895

The life of Maria Amparo is full of many historical stories of her day. She was a binational who was caught in the middle of a changing world. Frustrated by a country, religion and culture that held men in higher regard than women, she exclaimed in her writings, "Ah, if I were a man! What a sorry thing a woman is!" (Sanchez and Pita, xi). She was a landowner and an accomplished writer. Through her writings, we can see the discrimination that women and Mexicans lived through after the takeover of California by the United States in the mid to late nineteenth century.

One story in particular that illustrates how the law and Church influenced the lives of the Calfornio women was in relation to her marriage to Captain Henry S. Burton of the US Army. Under the Mexican and Catholic laws marriage was a sacred covenant made between two baptized Catholics by a Catholic priest. As it happens, Governor Pico, received a chastisement by Bishop Garcia Diego for allowing inter-faith marriages. The new vicar, Franciscan Jose Gonzales Rubio, wrote to the military governor petitioning his support in not allowing inter- religion marriages. Colonel Mason agreed to respect the Mexican laws and policies until others were established.(Sanchez and Pita, 10).

On July 9, 1849, Maria Amparo Ruiz, a Catholic, married Captain Henry S. Burton, a Protestant in Monterey, California by a Protestant minister. This, of course, shocked the Church and the Californios, especially the women. The couple had sought the blessing of Friar Ramirez, nonethless she was banished from the "Catholic society." Maria was a strong, independent woman who would not shy away from, "countering social prescriptions for women." She sought counsel from the Church and was told that she would need a dispensation, a relaxation of the law by a superior who has the authority to enforce such, to be recognized as a married woman in the eyes of the Church. Rubio agrees to give her a dispensation with the agreement that she will continue attending he Catholic Church, teach her children the Catholic religion, and convert her husband to Catholicism. (Sanchez and Pita, 11).

Rubio asks the new governor of California, General Bennett Riley, to please respect Catholic marriage laws and adhere to the original understanding made by Colonel Mason. The acting Secretary of State, Henry W. Halleck, informs Rubio that Riley has no authority to keep that agreement because it was made as a "temporary wartime provision" and its enforcement would be in direct inviolation with the "spirit of the Constitution of the United States." (Sanchez and Pita, 11).

Maria's need for a dispensation from the Catholic church became a moot point when at the end of 1849, the California Constitution clearly stated in Article XI, Miscellaneous Provisions, Section 12: " No contract of marriage, if otherwise duly made, shall be invalidated for want of conformity to the requirement of any religious sect." (Sanchez and Pita, 14).

Pulling Things Together

As I have begun to pull all my material together I have asked myself, "what does these all mean?" Thinking about the role Maria Luisa Peralta has played in my research has lead me to ask, "why is her life silent?" and "what is the cause for this silence?" I have been searching for a significance in all that I have researched, read, and seen. Can it be that the opinions and views of the women in Alta California were of no consequence that they are omitted from history? My research has lead me to answer a resounding "NO!" In fact, I have unearthed mounds of information, it might not all be in their words but it tells about who they were and it reveals lives that greatly contributed to the building up of California. My research also leads me to claim that the social status of the Spanish-Mexican women of Alta California was greatly influenced by the Catholic Church and its views on the role of women in society. Further, the Spanish Crown and later the Mexican government promulgated these views by supporting the Church as the an absolute power. I will use the examples of women from Alta California to illustrate the views of the Catholic Church regarding women, the political views that affected these women and the cultural customs which preserved this social status. Also, I will show how all these three areas worked together to keep women in their assigned sphere. Lastly, I will address how my research has affected Bay Area History.

Religion and Women

It is impossible to speak of Alta California without mentioning the influence of the mission era on women. As we all know, the different orders of Cathloic priests split the land in Latin America and set out christianize the Native Americans. Between 1769 -1823, Father Junipero Serra and other Spanish friars established missions throughout California.


We are all familiar with the plan to build missions then lure the Indians into the missions using beads or food. Once in, the Indians would be baptized and expected to forsake their old ways. The priests were convinced that with long-term exposure to a Christian life the savage Indians could be converted. In the essay, "Sifting the Evidence: Perceptions of Life at the Ohlone (Costanoan) Missions of Alta California," by Russell K Skowronek, he claims that after "more than sixty years of missionary efforts," comprehensive studies reveal that the Ohlone, "maintained aspects of their precontact culture."

One reason for which Hispanic women were recruited to Alta California was for the express purpose of serving as role models for the neophyte women in the missions. Their role was to instill European habits of personal hygiene and etiquette and train the Indian women in the practical tasks of weaving and sewing. They served as "supervisors." More importantly, they were to prepare the neophytes for Christian marriage.

Eulalia Perez: Life of a Llavera

Eulalia Perez is significant to the story of the Californio woman because she was an eyewitness to the life of the neophytes living in the missions. She presents a female perspective on mission life. She lived in a house by Mission San Gabriel(in present day Los Angeles) and was keeper of the keys for tweleve to fourteen years. She described the "nuts and bolts" of mission life to Thomas Savage who interviewed Californios for the Bancroft Project in 1876. At the time of the interview, she couldn't remember how old but did remember when San Diego had "no other houses at the presidio except the comanders house and the soldier's barracks." (Beebe and Senkewicz, 100) Some say she was older than Spanish Alta California and others claim that she lived to be 140 years old.

She raised her family at the mission. Her daughters married and their husbands worked for the mission. Her son served as a guard. Eulalia's whole life was involved in the upkeep and success of the mission. In her testimonio, she speaks clearly and in detail about her responsiblities in organizing the processes for cooking and serving the meals for the laborers of the mission. She speaks in detail about the food that was cooked and how she kept track of all the comings and goings of the Indians assigned to her care. The internal operations of the mission, she felt, were "directed largely by her and her daughters." She witnessed the punishment the priests inflicted on the Indians for their disobedience. Most of all, "she celebrated the Spanish and Mexican women of Alta California. They educated the children, they cured diseases, and at Mission San Gabriel, they administered the largest population center in the Los Angeles area." I believe that it is safe to say that mission life was "her responsibility and her joy." Secularization "was painful to her as it had been for any of the clergy." (Beebe and Senkiwicz, 98)

Eulalia was living and working at Mission San Gabriel when Ferdinand painted this picture of the mission in 1832.

Perez's experiences in the mission are a positive testimony for those who are researching mission life. This was not the case with other Hispanic women serving in missions. Although the Hispanic women were greatly needed they were not trusted. Typically, one of the first buildings to be erected in the missions was the monjerio, the dormitories were where the single neophyte women slept. At the Santa Barbara Mission, no one was allowed to enter the monjerio without the keys of the "prelate, the alcalde, and the corporal of the mission guard. And no one was allowed in without the consent of the mission priest."(Bouvier,84)

Part of the preparation for expeditions, specifically in recruiting women for Alta California, Anza, Moncada and Rivera were instructed by the priests to take special care in selecting the women who would come to settle the new area. First of all, they had to be willing to relocate. They looked for Hispanic women who were of a pure blood line. Women who had a "good character" since they and their "daughters" would become the wives of soldiers. To set a proper example of a Christian woman for the neophyte converts, the expedition leaders were cautioned to look for virtuous women, this being the most important quality to the priests.

The Law and Women: See next post

• Example from the personal letters of Maria Amparo Ruiz de Burton

Marianismo: See next post

• What is this? and How did this affect the lives of Spanish-Mexican women

Focus on Maria Luisa Peralta

Update of Research:

On my last post I mentioned discovering the Peralta adobe and the San Jose Historical Research Library. I wasn't able to meet with Jim yet but might not need to still I will call him again for an appointment. The other leads I had were two books that I felt might give me something more of Maria's life. So this took me to San Leandro Library. I was able to read and make copies there of some information I think was pretty useful. The two books are:

1. Fibel, Pearl Randolph. The Peraltas: Spanish Pioneers and the First Family of the East Bay. Oakland: Peralta Hospital. 1971.
2. Fox, Frances L. Luis Maria Peralta and His Adobe. San Jose. Smith-McKay, 1979.

After reading about Maria Luisa's family's beginnings (again), I've decided to spend some time on trying to fill in some of the holes in her early years. Because there is not much written on her I can only infer. Sorry, if some of this is repetitive:( Okay, so as of now this is what I know about Maria upbringing and childhood...

Maria Luisa Peralta was born on December 9, 1810 in San Jose, California. It is very likely that she was born at home in the family adobe. (Fox, 20)In those early days San Jose was a very small pueblo. The Spanish map below gives you an idea of what her town was like.

As far as the mission records, her mother Maria Loreto Alviso gave birth to seventeen children. There are 2 - 3 year spaces between some of the birth dates which leads one to guess that there were other children born that are not recorded otherwise all the other children were born approximately a year apart. Maria was the fourteenth child. She lived a pioneers life moving from place to place, setting up her home under crude circumstances. (Fibel, 3)

Her mother was the matriarch of her home and the godmother of many of her relatives children. She died on July, 1836 as is buried in Mission Santa Clara. Her grave site in unmarked. (Fox, 19)

Mission Santa Clara in 1848. Painted by A.P. Hill in 1180.

http://www.http//faculty.fairfield.edu./hodgson/courses/city/losangeles/early_images/laviews.html

Her father Luis Maria Peralta was an educated man who believed that only men should be educated and women should stay home "protected" and remain there until they were married or died (whichever came first). He believed that his daughters should spend their days praying, therefore, two of his unmarried daughter lived with him until his death. Neither one of them ever learned to write their names, they used a "cross to sign legal documents." (Fox, 22)

Peralta was thought of as a strict but kind man. Because they lived in a patriarchy society, the children never challenged their father on any issue. He ruled their home and family; his children were completely obedient to him. He taught his family importance of family and the value of owning land rather than hunting for gold. He instructed his sons to leave the gold to the "Americans" claiming that God had put it there for them. (Fibel, 16) He further "commanded" his children to remain united and to educate their children. (Fibel, 11)

Peralta was a military man thus moving his family from place to place. Depending on his assignment, the family would remain in one presidio or mission anywhere from one to five years. He relocated to San Jose in 1807 and stayed there until his death in 1851. (Fox, 23) It was during their life in San Jose that Peralta petitioned for a land grant and was given 44, 800 acres. Rancho San Antonio emcompassed all of present day San Leandro, Oakland, Emeryville, Piedmont, Berkeley and Albany.

Peralta petitoned to Governor don Pablo Vicente de sola, last spanish govenor of California (Fibel, 5)

Upon his death, his estate was valued at $1,383,500. (Fibel, 11) In his will, Rancho San Antonio was divided between his four living sons. Later, four Peralta daughters, Guadalupe and Josefa (the single daughters) Trinidad and Maria Luisa challenged their father's will in the California Supreme Court, claiming that their father had not left the land to their brothers. In 1861, the Supreme Court ruled in favor of the four sons. (Fibel 19, 26)

It was under these circumstances that Maria Luisa was reared. From this we can infer that she was illiterate, faithful to her family and to God. It's very likely that she helped her mother to keep house and care for her three younger siblings, two of which died eleven days after birth.

The following tells us a little more about the different things Maria Luisa learned to do at home.

Maria would have learned to make candles out of tallow. Wax candles like this one would have been saved for special occasions

Maria would have known how to ride horses. She would have learned while practicing on a stationary saddle such as this one.

She would have made her own dolls and toys out of corn husk.

As a young girl, Maria would have wore shawls. These are plain ones that she would wear everyday but she would also have fancier ones for special occasions.

This gives you a better picture of what Maria Luisa's life as a child could have been like. A very strict and traditional father. A mother who is swamped with housework and babies at her feet. A girl who can't read or write and is well protected by her father and brothers, I'm sure. Growing up in a quickly changing world. what must have it been like to finally leave home and start her life away from that well-guarded nest she grew up in?

On my next post I will continue her story into her young adult and married life. Stay tuned....