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Bernd Hausberger, La Vida Cotidiana De Los Misioneros Jesuitas En El

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Bernd Hausberger, La Vida Cotidiana De Los Misioneros Jesuitas En El lA VIDA COTIDIANA DE LOS lvf ISIOIVEROS JESUITAS E.N EL NOROESI-E NO\/OHISPANOI Bernd HAUSBERGER En su expansión hacia el norte de lo que hoy e¡ N'féxico, los españo- y les encoñtraron culturas que no se Parecían a las de los aztecas de los orros pueblos del centio y sur del país. En el norte hallaron sim- ples agriiultores, a veces seminómadas, y cazadores-recolectores, que ie opónían ferozmente a la expansión colonial. Eran pobres, poco n.,nierosot y vir'ían dispersos en un territorio amplio, caluroso )'seco. Frente a Ias'reducidas perspectivas cle botín y riqueza y la arraigada tradición guerrera de l,os hábitantes del territorio, entre los españo- les no hubo nadie que quisiera organizar los medios 1' las fuerzas necesarias para romper la resistencia indÍgena. De esta manera, la expansión éspañola,-que en el terrirorio de los ylejos imperios indí- g"nut había sido llevada a cabo de un modo rápido, se estancó. En la ñreS"ta Central Comenzaron a avanzar de n¡evo, COmO COnseCuenCia de los clescubrimientos de ricas vetas de plata qlle se hicieron a lo largo de la segunda mitacl del siglo xvl; Pero enel noroeste el avan- ce óuedó detenido en las riberas del río de Sinaloa. En t'ista de esto, el gobernador de la Nueva Yizcaya, Rodrigo del Río y Loza, invitó en 1598 a los jesuitas a enviar misioneros para someter aquella zona a Dios y al rey. Los ignacianos, qlle habían llegado a México en L572, no vacilaron en aProvechar la ocasión para incursionar en el campo de la evangelización e intentar la rea- iización de una sociedad cristiana entre los pueblos Paganos. Así como (Paragual', Chiquitos, Ma1'nas, en varias -enpartes de América del Sur etcétera), el norte de México las misiones vettían a ser una de las típicas instituciones fronterizas del imperio español. Allí, losjesuitas I El presenre arrículo se basa fundamentalmente en la información reunirla en mi libro atrs NIütetzuropa imholotrialen Mexiho. Eine Bio-Bibliographi¿, Viena/l\funiclt 1995 (Estu- -cliosJesuiten 2). primera verstón sobre historia y tultura de los países ibéricos e iberoanrericanos _Una la presenté en el xi Sinrposio de Historia yArtrop.ología de Sonora, celebrado en Hermosillo, dinria de los,pa'd,res Soirora, clel 2 3 al 2 6 rlc Éebrero de I 995, / fr.re publicacla con el tíLvlo La uüa jesuitas en las misiones del noroeste de NIóxiio. IJti acercamienlo a h hístorin cotüiana colunial, enla 'i\Iemoriz I del XX Simposio de Historia 1 rlntropología. de Sonora, Herl¡rosillo, 996, p. 25-70. BERND HAUSBERGER empezaron su trabaio en 1591 en la villa de Sinaloa (hoy Sinaloa cle Le¡\'a), que en .s. énton.es era el prresto nlás avanzaAb ¿et pocler español en el noroeste. Se establecieron en los alrededores clel pe- queño poblado v pronto iniciaron sus actividades entre los dir,ersos pueblos de Sonora (mavos, vaquis, ópatas, eudeves, pimas), así como entre los- tepehuanes y tarahumaras en la sierra de Durango r,' Chi- huahua.2 En el transcurso de un siglo avanzaron hacia el nol-te, tan- -farahumara to en la como en Sonora, I' llegaron hasta el sur del actual estado norteamericano de Arizona. En 1697, empezaron la difícil misión de Baja California,v despr-rés, en 1721, entre los coras cle Nayarit. Con eso quedan esbozadas las etapas fundamentales de la expansiónjesuítica en Nf éxico. En 1748, para dar un dato preciso, los jesuitas tenían I 17 misiones entre los grupos indígenas nombra- dos.3 Todo esto requería un numeroso personal disptresto a vivir en tierras y entre gentes que los europeos cle los siglos XVII y xult cali- ficaban de bárbaras y salvajes. Para cubrir esta necesidad, la Compa- ñía de Jesúrs no encontr-ó suhcientes elementos entre los miembros de sus provincias españolas y americanas, por lo que recurría a un número cada vez rnayor de excranjeros que habrían de participar en la obra misional. Entre ellos se encontraban italianos, alernanes, bel- gas, checos y otros. En el noroeste de Nléxico, el éxito y la influencia de los jesuitas sólo tenían un límite, el que ponían dos pueblos nó- madas que se mostraban reacios a cualquier intent.o tanto de evangelización como de conquista militar: los seris, en la costa sonorense del golfo de California, y los apaches en el norte y noroes- te de Sonora y' Chihuahua. Hacia 17ó2, el número de las misiones jesuitas experimentó una primera reducción, cuando la Compañía tuvo que entregar 22 pueblos en la Tepehuana al clero secular.a El fin del sistema misionaljesuítica acaeció en 1767 , año en que el ilus- trado rey Carlos III expulsó a todos los miembros de la Compañía de Jesús de los territorios de su corona. La función de la misión cacólica en las zonas periféricas del impe- rio español en América era integrar a sus habitantes al sistema colo- : Sobre los indígenas del noroeste de i\léxico y el suroeste de los Estados Unidos existe una anrplia bibliografia, véase sobre todo: Handbook of lvtiddle Ameritan Indinrc, vols. 4, 6, 8. I I (parte 2), Austin, 1966-1971. Hand.book af North American Indiarc, vols. 9-10: Allonso Ortiz (ed.), Southttest, 2 vols., \\hshington, I 979- l 983. Carroll L. Rile¡ The Fnrntier fuople. The Gr¿ater Southu'est in the Protohútoric Period,2a. ed. revisada, Alburquerque, 1987. 3 ErnestJ. Burn¡siFélix Zubillaga, EI nmoeste de México. Docimmtos sohre Lu misiones iesuíticas, 1600-t769, Nléxico, I986, uN,L\r. úrstirtrto de Invesrigaciones Historicas, p.591-59i9. (Serie Docr¡mental, l8) a Peter Gerhar<l,The North Frontier of Neu Spaitt, Princeron, 1982, p. 22, ll2-113, 167- I 68, I 76- I 77, 222; Susan Nl. Deecls, Rendering to Ca¿sar Th¿ Secularization ofJesuit lfissions in It[id-Eighteenth Centur2 Durango, Ti:cson, l98l (tesis no publicada de la University of Arizona). VID..\, COIIDL{NA DE LOS lvf ISIOi\iEROSJESUITAS 65 nial, no sólo en el campo religioso-espiritual sino en un sentido mu- cho más anrpiio. Los jesr-ritas nuncír establecieron una cl¿rra línea de separación entre el contenido purarnente religioso y las implicaciones políticas de su empresa. La conversión consistía en el reconocimiento de las dos maiestades divina v la terrestre- v la rebelión se con- sicleraba.o-ó pecaclo-la contra ei rbv,v contra Oioí. ¡t protecto cle los misioneros jesuitas tendía, además, a una transformación profunda de toda la vida social l' cultural de los grupos de los que se ocupaba. Por ejemplo, se intentaba convencerlos o, si era necesario, obligarlos a vestirse decentemente .l- a respetar el sacramento clel matrimonio monogámico. EI','ivir vaganclo libremente por los montes. como lo practican las culturas nómadas o seminómadas, parecía constituir un modo de vida animal y en contra de la naturaleza humana. Así, Ios jesuitas se esmeraban en reunir a Ia gente dispersa en poblaciones f!as, para lo cual se hacía necesario organízar al mismo tiempo una producción agrícola suftciente que garantizara el sustento cle las nue- vas comunidades. Para administrarlas mejor, nombrabatr una serie de funcionarios indígenas en cada pueblo; los misioneros, sin ernbargo, se reservaban para sí Ia autoridad suprema e intentaban crear bajo su gobierno una sociedad cristiana ideal, cuyas bases debían ser la pie- dad, la modestia, la obediencia, la disciplina v el trabajo de sus habi- tantes. Estas ideas gozaban de la completa aprobación de la Corona, ya que se proponían crear en las regiones norteñas estructuras socioeconómicas similares a las que los españoles habían encontrado en el centro de la Nueva España, y que a su vez tamPoco resultaban demasiado distintas de las comunes en elviejo mundo: una población en su mayoría dedicada a la agriculrura, que vivía en aldeas lias. Esto parecía el modo de vida y el orden socioeconómico normales y apar- te permitía la instmcción sistemática, además de que posibilitaba la explotación económica organizada de la gente. A través del programa misional jesuita, el noroeste de México fue integrado al dominio español v, en su mavoría, sus habitantes aceptaron el cristianismo, pero de este proceso no resltltó aquella sociedad ideal que habían soñado y pensado sus creadores. Para ex- plicar este relativo fracaso puede aludirse a varias razones: ideas erró- neas de los jesuitas sobre Ia naturaleza humana, sobre el funciona- miento de culturas y sobre las posibilidades de realizar un cambio cultr-rral planeado; profundas divergencias sobre el significado de la misión entre los misioneros y los colonos españoles, quienes aproba- ban el programa misional sólo en la medida en que preparara a los indígenas para aceptar su papel de nrano de obra y productores agrí- colas explotados; la ambigua posición del Estado, que quería ser el 66 BERND HAUSBERGER intenlrecliario entre las clos partes clefencliendo el sistema misional pero sin quitarles a los colonos tod¿rs las posibiliclacles de aprove- charse de sus habitantes. EI Estaclo cleseaba la cristianización y l¿r creación de comuniclzrcles indígenas estables en el norte, más quer'ía también el clesarrollo próspero cle la econonlía colonial. Este intento cle reconciliar dos r,ías cle desarrollo, tal vez no completanlente opues- tas, pero en permanente competelrtia etttLe sí, llevaba a nrttchas con- tradicciones l clesencaclenaba una serie cle conflictos. Nlientras que los jesuitas intentaban resolverlos r-ecrtrrieuclo a las diversas instan- cias cle la adrninistración l jurisclicciór-r colonial, los indígenas, por otro laclo, llegaban a reaccionar ccln rebeliones, que antes cle su sofocación causaban bastantes víctimas en ambos bandos. Sobre el sistema de misiones que los jesuitas establecieron en el noroeste de I\Iéxico, sr.r función, sus éxitos y stts fracasos se ha escrito nrucho.s Ei pr-esente texto no entra en el análisis cle la labor misionera ni de su importancia política 1' socioeconómica en el establecimiento del orclen colonial.
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