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Las Casas talks to the Americans: Translation, the 1898 edition of Brevísima relación de la destrucción de las Indias and the Spanish-American War
Abstract
This paper explores the uses of Las Casas’s Brevísima relación de la destrucción de las
Indias in the United States of America, with a focus on the Spanish-American War. After
introducing the concept of the Black Legend and its use in England, Spain’s main rival in the
Americas during the early modern period, I briefly discuss the first two English translations
of the tract by Las Casas. The ideological manipulation carried out by M. M. S. and by John
Phillips set the tone for the future use of Las Casas as part of the anti-Spanish propaganda
characteristic of Renaissance England first and of modern America later. I then proceed to
examine how the narrative ascribed to Las Casas has contributed to forge an anti-Spanish
feeling in the US, evident in the years before and after the Spanish-American War of 1898.
This section suggests that Las Casas’s text was violated in many ways in order to support a
narrative of hatred, as shown in the sermons of American Protestant ministers, books, and,
above all, in the 1898 US edition of his work.
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A través de la presentación y análisis de los documentos que fueron publicados en Inglaterra en el siglo xvi, este artículo aborda la génesis del proceso de construcción de visiones inglesas sobre la región que hoy se identifica como maya. En un contexto marcado por crecientes tensiones con España, la región maya —convenientemente cercana a los bastiones ingleses establecidos en el Caribe— fue vista por algunos en Inglaterra como una zona estratégica para mermar el poder español y promover las nacientes ambiciones imperiales inglesas.
Two are the starting points of this book. On the one hand, the use of Doña Marina/La Malinche as a symbol of the violation of the Americas by the Spanish conquerors as well as a metaphor of her treason to the Mexican people. On the other, the role of the translations of Bartolomé de las Casas’s Brevísima relación de la destrucción de las Indias in the creation and expansion of the Spanish Black Legend. The author aims to go beyond them by considering the role of translators and interpreters during the early colonial period in Spanish America and by looking at the translations of the Spanish chronicles as instrumental in the promotion of other European empires. The book discusses literary, religious and administrative documents and engages in a dialogue with other disciplines that can provide a more nuanced view of the role of translation, and of the mediators, during the controversial encounter/clash between Europeans and Amerindians.
Since the sixteenth century the Brevísima relación de la destrucción de las Indias (1552) by Bartolomé de las Casas (1484–1566) has been translated into English several times. This article analyses the 1992 retranslation by Nigel Griffin. My working hypothesis is that contemporary translations of the text find it hard to resist the anti-Spanish narrative present in earlier translations. To this end the article will assess (1) whether Griffin's retranslation is closer to the source text than earlier versions, especially John Phillips's 1656 Tears of the Indians; (2) how and to what extent the paratexts have an impact on the potential reception of the translation; and (3) to what extent we can trace in Griffin's translation the survival of other elements used in previous editions, notably the engravings that have become closely associated with the text itself. It is found that whereas some features of the earlier translation have been toned down, the inclusion of the engravings, Griffin's footnotes and some of his translation choices continue to echo earlier versions, even though the motivations for publication (ideological or otherwise) may differ.
This paper explores the ideological transformations which have been carried out in producing Tears of the Indies, one of the first English translations of Brevísima relación de la destrucción de las Indias by the Dominican Bartolomé de las Casas, a tract which he addressed to the future King Philip II, and in which he denounced the actions of the conquistadors in the New World. The translator, John Phillips, appropriated the text to create an anti-Spanish narrative with a view to promoting English nationalism as well as encouraging the construction of an English empire in the Americas. The article examines the changes to the title, the replacement of the original preface by one addressed to Oliver Cromwell and the translation strategies adopted, which were intended to portray the Spaniards as a nation of Catholic butchers. Evidence is also provided of the long-lasting influence of this version, which, five centuries later, continues to be used in Anglophone schools and academia (particularly in the United States), in spite of its serious flaws and the existence of more recent and accurate retranslations.
This book is concerned with language, genre, drama, and literary and historical narrative and examines the comedy of Shakespeare in the context of comedies from Italy, Spain, and France in the sixteenth and seventeenth centuries.
By consulting rare manuscripts, images, maps, and books, Jonathan Hart explores the relatively neglected empires of Portugal and the Netherlands to draw new conclusions about those of Spain, France, and England (as well as its successor the US). The book ranges from the Portuguese voyages to Africa to the Spanish-American War of 1898 and concentrates on the frictions and shifting rivalries among the empires.
"The Cross of War" documents the rise of messianic interventionism the belief that America can and should intervene altruistically on behalf of other nations. This stance was first embraced in the Spanish-American War of 1898, a war that marked the dramatic emergence of the United States as an active world power and set the stage for the foreign policy of the next one hundred years. Responding to the circumstances of this war, an array of Christian leaders carefully articulated and defended the notion that America was responsible under God to extend freedom around the worldby force, if necessary. Drawing from a wide range of sermons and religious periodicals across regional and denominational lines, Matthew McCullough describes the ways that many American Christians came to celebrate military intervention as a messianic sacrifice, to trace the hand of God in a victory more painless and complete than anyone had imagined, and to justify the shift in American foreign policy as a divine calling." © 2014 The Board of Regents of the University of Wisconsin System. All rights reserved.
In the Western imagination, Spain often evokes the colorful culture of al-Andalus, the Iberian region once ruled by Muslims. Tourist brochures inviting visitors to sunny and romantic Andalusia, home of the ingenious gardens and intricate arabesques of Granada's Alhambra Palace, are not the first texts to trade on Spain's relationship to its Moorish past. Despite the fall of Granada to the Catholic Monarchs in 1492 and the subsequent repression of Islam in Spain, Moorish civilization continued to influence both the reality and the perception of the Christian nation that emerged in place of al-Andalus. In Exotic Nation, Barbara Fuchs explores the paradoxes in the cultural construction of Spain in relation to its Moorish heritage through an analysis of Spanish literature, costume, language, architecture, and chivalric practices. Between 1492 and the expulsion of the Moriscos (Muslims forcibly converted to Christianity) in 1609, Spain attempted to come to terms with its own Moorishness by simultaneously repressing Muslim subjects and appropriating their rich cultural heritage. Fuchs examines the explicit romanticization of the Moors in Spanish literature-often referred to as "literary maurophilia"-and the complex, often silent presence of Moorish forms in Spanish material culture. The extensive hybridization of Iberian culture suggests that the sympathetic depiction of Moors in the literature of the period does not trade in exoticism but instead reminded Spaniards of the place of Moors and their descendants within Spain. Meanwhile, observers from outside Spain recognized its cultural debt to al-Andalus, often deliberately casting Spain as the exotic racial other of Europe. Copyright
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