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PUREZA DE SANGRE”, INQUISICIÓN Y CATEGORÍAS DE CASTA Diálogo Andino - Revista De Historia, Geografía Y Cultura Andina, Núm Red de Revistas Científicas de América Latina, el Caribe, España y Portugal Sistema de Información Científica Núñez Arancibia, Rodrigo INTERROGANDO LAS LÍNEAS DE SANGRE. “PUREZA DE SANGRE”, INQUISICIÓN Y CATEGORÍAS DE CASTA Diálogo Andino - Revista de Historia, Geografía y Cultura Andina, núm. 43, junio, 2014, pp. 101-113 Universidad de Tarapacá Arica, Chile Disponible en: http://www.redalyc.org/articulo.oa?id=371333936009 Diálogo Andino - Revista de Historia, Geografía y Cultura Andina, ISSN (Versión impresa): 0716-2278 [email protected] Universidad de Tarapacá Chile ¿Cómo citar? Número completo Más información del artículo Página de la revista www.redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto Nº 43, 2014. Páginas 101-113 Diálogo Andino INTERROGANDO LAS LÍNEAS DE SANGRE. “PUREZA DE SANGRE”, INQUISICIÓN Y CATEGORÍAS DE CASTA QUESTIONING “BLOOD PURITY”, INQUISITION AND CASTE CATEGORIES Rodrigo Núñez Arancibia* Este artículo explora el asunto de la limpieza de sangre –su incidencia en el desarrollo y propósito en España– así como sus imper- fectas formas en la Colonia novohispana. Aunque la importancia de la idea de la pureza de linaje probablemente nunca disminuyó en ninguno de los dos lugares, fue más difícil mantener las cosas en orden en la Nueva España. El incumplimiento religioso fue, desde luego, pensado como hereditario y su desaparición era competencia exclusiva de la Inquisición. Además, explora cómo las bases ideológicas del sistema de castas –el sistema colonial de clasificación basado en diferentes proporciones de sangre española, indígena y africana– estaban surgiendo, y como sugerían algunas de las primeras probanzas inquisitoriales, su lógica inicialmente estuvo vinculada con el estatus religioso de diferentes grupos coloniales Palabras claves: Inquisición, pureza de sangre, casta, poder, honor. This article explores the topic of blood pureness –its influence in the development and proposes in Spain– and its imperfect shapes in the New Spain colony. Although probably the importance of the idea of pureness in a linage never diminished in neither of both places, it was easier to keep things in order in New Spain. Obviously the unfulfilment was thought as hereditary and its disappearance was an exclusive matter of the inquisition. Also, it explores how the ideological basis of the caste system –the colonial system of classification based in different portions of Spanish, indigenous and African blood– were emerging, and how they suggested some of the inquisitorial proofs, its logic initially was attached to the religious state of different colonial groups. Key words: Inquisition, blood pureness, caste, power, honor. La mayoría de los estudiosos de la Iberia moderna moderna1. Sin embargo, mucho menos atención se ha están familiarizados con los estatus de limpieza de prestado al proceso de “demostración” de la limpieza sangre que ciertas instituciones españolas comen- y su trasplantación al Nuevo Mundo. Este capítulo zaron a adoptar en la segunda mitad del siglo XV se concentra en estos temas. En particular, la forma y que continuó esparciéndose durante los 100 años en que el Santo Oficio de la Inquisición investigó y siguientes. Inicialmente inspirada por las sospechas definió la pureza de sangre y algunos de los pasos de que algunos judíos convertidos al catolicismo, legales, mecanismos y problemas asociados con su conocidos como conversos, no estaban sinceramente acreditación tanto en España como en México. Estos comprometidos con la fe, los estatutos hicieron de temas son importantes, por lo que revelan no solo la cristiandad “pura” ancestral un requerimiento en cuanto al poder y el honor en distintos contextos, para ciertos puestos eclesiásticos y públicos, entre sino también sobre la relación entre la ley, la religión otras cosas. Las instituciones que establecieron tales y el nacimiento de las categorías de casta colonial requerimientos incluían las capellanías de catedral, (origen mixto). De este modo, después de esbozar el los colegios universitarios, las órdenes militares y esparcimiento de los estatutos de pureza de sangre la Inquisición, cada una de las cuales tenía sus pro- y el desarrollo de procedimientos para certificar la pios procedimientos para certificar la limpieza. La limpieza por la Inquisición en España, el artículo difusión de los estatutos, los factores que llevaron a discute el surgimiento y operación de requerimientos su implementación, y las formas en que el tema de similares en México y algunas de las formas en que la pureza de sangre fue manipulada por individuos los investigadores genealógicos del Santo Oficio o facciones políticas rivales han sido estudiadas promovieron la construcción de las clasificaciones por varios historiadores a principios de la España de los orígenes mixtos. * Universidad Michoacana de San Nicolás de Hidalgo, Facultad de Historia, México. Correo electrónico: [email protected] Recibido: 27 de enero de 2014. Aceptado: 18 de abril de 2014. 102 Rodrigo Núñez Arancibia Los estatutos de pureza de sangre y la A pesar de que no existe consenso en los probanza de la limpieza de sangre orígenes precisos de los estatutos de pureza, los historiadores acuerdan que el surgimiento estuvo Aunque no emergieron hasta la segunda mitad xpostulados de 1391 y que un momento clave de del siglo XV, la historia de los estatutos españoles de su historia fue la Sentencia-Estatuto de Toledo. limpieza de sangre se inicia realmente en 1391. En Emitida por los miembros del concejo de ciudad aquel año una ola de violencia antisemítica arrasó cuando los recolectores de impuestos de conversos Sevilla y otras ciudades resultando la muerte de estaban siendo los chivos expiatorios de los fisca- cientos, quizá miles de judíos (Roth, 1964: 22-23 les policiales represores de Juan II, este decreto y Wolf, 1971: 4-18). De acuerdo con Domínguez local convirtió a los judíos y sus descendientes Ortiz, las conversiones precipitadas de varios judíos en inelegibles para las oficinas públicas y todas al cristianismo que siguieron a las masacres crea- las oficinas municipales (Domínguez, 1992: 15). ron la impresión de que no habían sido sinceras Los defensores del estatuto argumentaban que (Domínguez Ortiz, 1991:10). El asunto de identi- no se podía confiar en los conversos porque sus ficar las “auténticas” de las “falsas” produjo una conversiones eran cuestionables y por su profundo gran conmoción dentro de distintas instituciones, desagrado de los “antiguos cristianos”. La ciudad, especialmente en algunas de las órdenes religiosas argumentaron, debía protegerse y a la fe católica y a mediados del siglo XV alimentaba las sos- al asegurar que solo las personas que vinieran de pechas de que los recién conversos amenazaban linajes cristianos sin quebrantarse estuvieran en con subestimar la fe. En las décadas subsecuentes posiciones de poder. Los estatutos de pureza en estas sospechas crecieron, como se argumentaba principio se moldearon de acuerdo con el trato de en los reportes los “judaizados” se multiplicaban, las herejías a base de las leyes canónicas, de acuerdo provocando que los “reyes católicos” Fernando con las cuales, aquellos que se desviaron de la fe y e Isabel establecieran la Inquisición en Castilla sus descendientes debían ser privados del acceso a (Kamen, 1998: 43-44). A finales de 1480, el Santo las oficinas públicas y oficiales y otros honores. Sin Oficio se había extendido a León y Aragón (una embargo los estatutos identificaban dos categorías Inquisición papal había existido en el reino desde de “impureza”: descender de herejes condenados y 1232, pero para el siglo XV había estado inactiva), descender de judíos o musulmanes2. Los conversos y su sede había sido transferida de Sevilla a Toledo, descendientes de judíos y musulmanes fueron con- donde el Supremo Concilio de la Santa Inquisición siderados “manchados”, porque supuestamente aún General (la “Suprema”) a partir de ese momento se no habían alcanzado el catolicismo y por lo tanto ubicó. La Suprema estuvo a cargo de coordinar las eran herejes potenciales. Pero también siguiendo las actividades entre los tribunales en Castilla, León leyes sobre herejía, la mayoría de las instituciones y Aragón y luego también se responsabilizaría de al principio limitaron la transmisión del estatus de supervisar todos los asuntos enviados por el Santo impureza a dos generaciones, esto es, los nietos del Oficio en América. converso. La Sentencia-Estatuto de Toledo no era Es importante subrayar que la Inquisición es- un mal presagio, pero en general los requerimientos pañola fue un tribunal organizado para investigar de pureza temprano usaron la regla de las dos ge- los cargos de herejía entre los cristianos y en parti- neraciones. Sin embargo, a mediados del siglo XVI cular entre los conversos. Vale la pena señalar que la mayoría de los líderes religiosos y los cuerpos aunque los estatutos de pureza y el Santo Oficio son seculares no restringieron qué tan atrás debía ir la comparados con frecuencia por la historiografía, su búsqueda de ancestros judíos, musulmanes e incluso surgimiento siguió distintas trayectorias. Cuando la herejes (Lea, 1906: 297-298). Inquisición se fundó, algunas instituciones ya habían De este modo, lo que oficialmente se inició adoptado los requerimientos de limpieza de sangre. como una herramienta temporal para asegurar la Para entonces, los estatutos estaban establecidos en pureza e integridad de la fe en el curso del siglo ciertas capillas catedralicias, órdenes religiosas, se
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