बार्तोलोमे दे लास कासास
लास कासास के अनुसार, विजय अमेरिका के मूल जनों के विरुद्ध एक अपराध थी, जो पूरी तरह मनुष्य हैं और जिनके अधिकार किसी भी अन्य के समान हैं।
पृष्ठभूमि
उपनिवेशी से डोमिनिकन साधु बने: उन्होंने इंडीज़ के विनाश की निंदा की और 1550–51 की वाल्यादोलिद बहस में सेपुल्वेदा के विरुद्ध मूल निवासियों की पूर्ण मानवता और अधिकारों का बचाव किया।
मुख्य विचार
- मूल निवासियों के अधिकार
- वाल्यादोलिद बहस
- विजय की आलोचना
प्रभाव
जिनसे प्रभावित 1
थामस एक्विनास
जिनसे प्रभावित
Las Casas argued with Aquinas’ natural law that unbelievers hold legitimate dominion and may be won to faith only by peaceful persuasion (De unico vocationis modo, c. 1537). B. de las Casas, De unico vocationis modo (c. 1537); Apologia (c. 1552); Thomas Aquinas, Summa theologiae II–II
साक्ष्य: AI मसौदा
थामस एक्विनास › लगभग 1225–1274
जिन्हें प्रभावित किया 5
फ़ेलिपे ग्वामान पोमा दे आयाला
जिन्हें प्रभावित किया
As Rolena Adorno has argued, Guaman Poma followed, without naming it, Las Casas’s Treatise of the Twelve Doubts in defending Indigenous land titles (Nueva corónica, c. 1615). F. Guaman Poma de Ayala, El primer nueva corónica y buen gobierno (c. 1615); R. Adorno, Guaman Poma: Writing and Resistance in Colonial Peru (1986; 2nd ed. 2000)
साक्ष्य: AI मसौदा
फ़ेलिपे ग्वामान पोमा दे आयाला › लगभग 1535–1616
गुस्तावो गुतिएरेज़
जिन्हें प्रभावित किया
Gutiérrez saw in Las Casas a forerunner of liberation theology who found Christ in the oppressed Indigenous peoples (En busca de los pobres de Jesucristo, 1992). G. Gutiérrez, En busca de los pobres de Jesucristo: El pensamiento de Bartolomé de Las Casas (1992)
साक्ष्य: AI मसौदा
गुस्तावो गुतिएरेज़ › 1928–2024
सिल्विया विंटर
जिन्हें प्रभावित किया
In a two-part essay on New Seville, the first Spanish settlement in Jamaica, and the conversion experience of Las Casas (1984), Wynter took his break with the encomienda as a turning point in the debate over who counts as fully human; she returned to his dispute with Sepúlveda in later essays (1995, 2003). S. Wynter, “New Seville and the Conversion Experience of Bartolomé de Las Casas”, Jamaica Journal 17:2 (1984), 25–32, and 17:3 (1984), 46–55; “1492: A New World View” (1995)
साक्ष्य: AI मसौदा
सिल्विया विंटर › जन्म 1928
एनरिके दुसेल
जिन्हें प्रभावित किया
Dussel read Las Casas as the first critic of modernity, who argued from the standpoint of the Indigenous victims of conquest (1492: El encubrimiento del otro, 1992). E. Dussel, 1492: El encubrimiento del otro (1992); Política de la liberación: Historia mundial y crítica (2007)
साक्ष्य: AI मसौदा
एनरिके दुसेल › 1934–2023
त्ज़वेतान तोदोरोव
जिन्हें प्रभावित किया
In The Conquest of America (1982) Todorov made Las Casas a central figure of his inquiry into how the Spaniards perceived the other: from a love that projects Christian values onto the Indians to the late Las Casas, who held that their sacrifices made sense within their own religion. T. Todorov, La conquête de l’Amérique. La question de l’autre (1982)
साक्ष्य: AI मसौदा
त्ज़वेतान तोदोरोव › 1939–2017
आलोचना
जिनके द्वारा आलोचित 1
इंका गार्सिलासो दे ला वेगा
जिनके द्वारा आलोचित विवादित
Garcilaso’s General History of Peru (1617) rejects Las Casas’s arguments for the New Laws of 1542; how far the work opposes Las Casas’s ideas overall is disputed. Inca Garcilaso de la Vega, Historia general del Perú (1617); M. Serna Arnaiz, “El Inca Garcilaso de la Vega: La ‘Ley natural’ frente a las ‘Leyes nuevas’”, Mercurio Peruano 527–528 (2014–15), 89–111
साक्ष्य: AI मसौदा
इंका गार्सिलासो दे ला वेगा › 1539–1616
जिनकी आलोचना की 1
अरस्तू जिनसे प्रभावित
जिनसे प्रभावित
At Valladolid (1550–51) Las Casas turned Aristotle against Sepúlveda, distinguishing kinds of barbarians to show that the Indigenous peoples were not natural slaves (Apologia, c. 1552). B. de las Casas, Apologia (c. 1552), trans. S. Poole, In Defense of the Indians (1974); L. Hanke, Aristotle and the American Indians (1959)
साक्ष्य: AI मसौदा
जिनकी आलोचना की
Against Sepúlveda at Valladolid (1550–51) Las Casas denied that Aristotle’s natural slavery applied to the peoples of America, who were fully capable of reason; in an earlier dispute he had bidden Aristotle farewell in the name of Christian charity. B. de Las Casas, Apologia (c. 1552); Historia de las Indias, book III (on the dispute of 1519); L. Hanke, Aristotle and the American Indians (1959)
साक्ष्य: AI मसौदा
अरस्तू › 384–322 ईसा पूर्व
कृतियाँ
स्पेनी ताज के लिए लिखा गया अभियोग: विजय नरसंहारों, दासता और लूट के अभिलेख के रूप में।
मत
Las Casas argued that the peoples of the Americas were rational human beings with legitimate rulers and property; war and forced labour against them were unjust, and Christianity could be spread only by peaceful persuasion. He helped bring about the New Laws of 1542. In the Valladolid debate of 1550–51, drawing on Thomist natural law, he rejected Sepúlveda’s use of Aristotle’s doctrine of natural slavery. To spare the Indigenous people he had at first proposed bringing enslaved Africans to the Indies – advice he later bitterly regretted, judging their enslavement just as unjust. His polemics fed the “Black Legend”; Gutiérrez and Dussel saw him as a forerunner of liberation thought.
जीवन और संदर्भ
Bartolomé de las Casas was born in Seville in 1484. In 1502 he went to Hispaniola, where he held Indigenous labourers under the encomienda system and was later ordained a priest. In 1514, after the conquest of Cuba, he gave up his encomienda and began to campaign for the Indigenous peoples. He became a Dominican in 1522, was bishop of Chiapas from 1544 and died in Madrid in 1566.
अन्य प्रमुख कृतियाँ
- A Short Account of the Destruction of the Indies (Brevísima relación de la destrucción de las Indias, written 1542, printed 1552)
- The Only Way (De unico vocationis modo, 1530s)
- In Defence of the Indians (Apologia, c. 1550)
- History of the Indies (Historia de las Indias, begun 1527, published 1875–76)
इनमें आता है
- यात्रा ‘लातिनी अमेरिका और मूल अमेरिका’ · 13 में से पड़ाव 1
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